Ritual
The Basics of Druidic Ritual
Human society has, to our knowledge, always been filled with ritual. From home to temple to village square to national capitol, ritual brings people together to focus on goals that transcend the physical world, goals based on symbolism and spiritual things.
Ritual is so basic to human life that it has seldom been clearly defined. Social science has spent some effort to understand ritual, but there is only limited agreement in academic circles. For the purposes of this discussion, we will focus on ritual as it is used to serve spiritual or religious needs.
We can define ritual, for our purposes, as an intentional series of acts, formulated and repeated. Some writers have included rote or merely repetitive acts in the definition of ritual. For the purposes of our work we will use the word only to refer to those repeated patterns which are deliberately devised and intentionally performed.
Most rituals are intended to express a spiritual reality in the physical and social realms. Love or honor, justice or generosity, spiritual principles and the Gods and Spirits are the sorts of non-material things for which ritual has been created. Humans have always recognized that spiritual things make their mark in the material world.
This reflection of the spiritual and the material—’as above, so below, and as below, so above’—produces what tradition has called ‘correspondences’ linking herbs and stars and stones and symbols with spiritual forces and beings. In nature this can be as simple as golden things being considered solar and silver things, but the symbolism has become subtle and complex over the centuries.
In the same way, spiritual forces produce symbols and ideas in the human mind, inspiring art and music that uplifts us, in turn. Ritual brings all these things together in an artful pattern that makes a concentration of symbols of spiritual things and encourages communication between humankind and the Gods.
The ancients described ritual as made up of ‘things done and things said’. This remains entirely true—almost every ritual contains these things. In our time we add a third category. For us, religious ritual consists of ‘things done, ‘things said’ and ‘things thought’. The words and actions of a well-done ritual ought to naturally lead our thoughts to the sacred, but the ability to deliberately guide thought and imagination during ritual is as valuable as a steady hand and a clear voice.
Ritual work is a skill. It is easy to learn the basics, and to work simple rites at home for the work of your own spirituality. This guide offers well-developed rites, fully scripted and with instructions for the gestures and actions of the rite. Within these ready-to-work rites you will begin to learn to direct your thought and imagination along with your voice and body.
From there we offer more complex patterns, leading to skill in a simple but complete performance of our Druidic Order of Ritual. As a student of music proceeds from simple exercises to more complex pieces, ritual skill grows from beginning figures to more detailed patterns of working.
So, to summarize:
- Ritual is repeated, intentional action, especially that which concerns symbolic or spiritual things.
- Ritual is a combination of Things Done, Things Said, and Things Thought.
- Every human art may be employed in ritual. Graphic art, sculpture and craft, poetry, music and song, and rhetoric are used individually or in combinations.
- Ritual is a skill that anyone can learn, through practice. Everyone begins with simple forms and grows into deeper practice.
The Basics of Ritual
Intention
Every ritual must have a specific purpose. At the simplest level this can always run along the lines of ‘to worship and attune with the Gods and Spirits’ or ‘to strengthen and empower my own spirit’ Our ritual calendar provides a regular round of seasonal intentions in the Eight High Days. In them we work the whole round of the life of the land, from seed to shoot to bloom to fruit, and then the harvest. Shrine work in the home helps us build a web of relationship with those Gods and Spirits who call us, or are called. In more specific personal work we might work ritual for healing, seership, to bless a life with prosperity, awaken inspiration or any of the traditional ‘magical’ goals. The important point is to always be clear in your intention when you enter ritual.
Pattern
Most rituals are based around and within a symbolic pattern or map of the spiritual powers. The basic pattern of ritual will determine the nature and arrangement of the physical symbolic objects used, as well as a great deal of the speech. The most famous NeoPagan ritual pattern is the Wiccan Circle, with the ‘Four Elements’ arranged in the quarters. Our Druidic rites are based in a different map, one that uses sets of three symbols, arranged in ‘Triads’. Our Druidry has grown some amount of consensus on the ‘cosmology’—the map of the spiritual worlds—that we use in our rites, though there is some variance based on local cultural preferences.
Timing
Tradition teaches us to work our rituals within the cycles of nature. The High Rites of the seasonal feasts keep us in tune with the great cycles of the year, of sun and earth. Other rites, especially those for ‘magical’ intentions are best timed with the waxing and waning of the moon. The twilight hours of Dusk and Dawn hold special enchantment. When in doubt simple rites, such as the Self-Blessing, should be worked at the moon’s first quarter at sunset.
Tools
A ritual is a symbolic pattern, which uses words, ideas and physical symbols. Some physical things in ritual are occasional—seasonal or intentional objects used only in specific rites. The key ritual objects— the ‘tools’ of the ritual trade that you will use in most formal rites regardless of intention, are made and kept with much more care.
In Our Druidic ritual we have come to build our ritual patterns around three key tools. Ritual water is kept in a vessel, often a cauldron, which we call the ‘Well’. Live fire is central to Pagan ritual. A metal vessel or tray holds the ‘Fire’, even if it is only a few candles and a holder for incense. The third key tool represents both the sacred center and the whole Order of the Worlds. A simple symbolic pillar or an image of a tall tree—just large enough to stand well above the Fire and Well—can serve as a ritual ‘Tree’ This symbol has several cultural variations. Some might prefer an actual tree-shaped symbol, while others might prefer a tall stone, or a symbol of the World Mountain. In any case, these three symbols are commonly referred to as the ‘Fire, Well & Tree’.
These symbols are arranged together to create the working center of most of our Druidic rituals. Often they are placed directly on the floor or earth, or on a cloth upon it. For solo rites they might be arranged on a table. The Fire Well & Tree—sometimes called the ‘Hallows’ of the rite—are the ‘altar’ of the ritual, whether they are on a table or just arranged on the ground.
There are several kinds of tools we might call secondary Druidic tools. You may wish to make or obtain a robe, tunic or cloak, which you reserve for ritual wear only. Many people choose a specific piece of jewelry—a ring, torc or symbolic pendant, which they wear only for ritual. Whether your ritual ‘garb’ is complex or minimal, it is useful to have some symbol of your Druidic work which you dedicate to ritual occasions.
Our rituals usually involve receiving a blessing by drinking from a cup or horn. If you wish you might choose a special cup or vessel that is kept sacred to the blessing. This can become a subtle symbol of your own spirit, which receives and integrates the Blessing of the Powers.
In addition to the Well, you may need a separate bowl to receive offerings of ale, grain etc. This Offering Bowl can be a kind of secondary tool related to the Well, placed next to it in the Hallows for indoor rites. When such a bowl is used, the offerings are taken outside as soon as possible and given to a tree or opening in the ground.
Tradition tells us that the very best tools are those made skillfully by your own hand. Tradition isn’t wrong, and there is great satisfaction in learning artisans’ skills in order to make your own sacred things. There is also no harm in purchasing fine tools, though if you can buy them from other Pagans so much the better. However there is no reason not to begin by simply ‘making do’, with objects readily available at home. As you work your first rituals, feel free to keep it simple—a bowl of Water can serve as the Well, three candles and an incense burner can be your Fire, and a shapely branch in a candle-holder can serve as your Tree. By beginning simply you will become familiar with the ritual and the use of the tools, and when the right objects present themselves, you’ll recognize them.
Mind and Spirit
In ancient days the symbolic power of ancient places, of holy objects and traditional words, would have carried the minds of the villagers into the altered states of awareness that allow contact with the Otherworlds. In our day, when we must construct our holy symbols for ourselves, it is important to deliberately induce the proper states of mind. The basic state of awareness we seek for our Druidic rituals is sometimes called ‘Stillness and Strength’, or ‘Center and Power’. First we seek a place of calm poise, behind the chatter of our daily mind. Then we seek a connection to the spiritual energies of the cosmos. In common with many Pagan systems we draw on the energies of Earth and Sky to strengthen our spirits.
Words & Scripts
Well structured words are a powerful enhancement to ritual. On the other hand, words spoken simply and clearly from the moment’s inspiration have great strength as well. The ancient Druids both memorized large bodies of poetry and lore, and learned to compose beautiful words ex tempore.
As you begin ritual work you should feel free to use printed ‘scripts’. There is no reason not to begin by reading rites directly from this book. There is also value in writing out the text, or typing it in, and arranging the text in a large, easy-to-read format. The creation of a personal book of rites is an old tradition that still has a great deal of value.
There is an art to reading ritual scripts aloud in a meaningful and effective way. Read the rite often and carefully as you prepare. Be sure you have considered the meaning and context of each phrase. It is a good idea to practice reading the words aloud as ‘rehearsal’, to find the pace and phrasing that works for you.
Memorization is, of course, a traditional Druidic practice. It is always good to memorize the rites you perform. Memorization and regular practice are the best way to make a ritual your own. However, attempting a memorized rite without being entirely sure of yourself can be a distraction, and losing track of your words can end in an aborted effort. In early work you should keep a text of the rite near, and feel comfortable in referring to it at need.
When you work a ritual written by someone else, you are, to a certain extent, entering into a symbolic world other than your very own. In ancient times this was a world defined by tradition and tribal myth and culture, and most ritualists would have grown up inside the symbolism in which they worked. In our time we are reinventing our Pagan symbolism and concepts.
When we work a scripted ritual we must set aside our critical faculties and seek to experience the symbolic world inherent in the ritual’s pattern and words. When you choose to allow your thoughts and feelings to be guided by the meaning of the words and symbols, you will get the most out of any rite. In Our Druidry we have a basic symbolism and cosmology that infuses most of our rites.
When you choose to work in our Order of Ritual, you will find yourself in familiar territory with almost any ADF script. ADF ritual has always been designed in a set of ‘modules’ or steps: Opening Prayers, Gate Opening, Triad Invocations, etc. In many ways the best approach to ritual without paper scripts is to know the order of ritual outline in detail, and have a clear understanding of the intention and practice for each step. You can then say simple (or intricate), proper words for the steps, without need for a script.
As you practice, you will gather bits of ‘traditional’ ADF ritual speech, some used in many Groves, which can be used in your unscripted rites. Most rituals will contain special sections unique to the intention of the rite, such as the seasonal customs in a High day rite. Even if you become used to working personal rites without a script you might use a script for these special sections of a rite. Memorization, extemporization and scripts can all work together in any ritual.
Working ritual
Preparation
The best way to feel secure about working a ritual is to be properly prepared. Be certain that you have the full list of tools, offerings and items that the rite calls for. Be certain that you understand the intention of the rite, and have some knowledge of the Gods and Spirits involved. Decide when and where you will work, and as you approach the hour of the rite, make sure that the space is clean and ordered, with enough room for your set-up. Try to set aside at least two hours before you intend to begin. During this time you should bathe, study the ritual, and finish your physical set-up, making sure all the tools and offerings are in place.
Setup
Our Druidic ritual is built around the Triple Center—the Well (Earth Power, Underworld), the Fire (Sky Power, Heavens) and the Tree (Middle World, Crossroads). These Three Hallows (as they are sometimes called) are arranged in the center of the ritual working space. If you wish to work seated you will arrange the Hallows so that they are in easy reach of your seat. Often it is best to place the Fire closest to you, but some rites may call for a greater number of offerings to be made into a bowl. Those who can comfortably sit cross-legged might be able to set their Fire right on the earth, though it is also very traditional to be raised above ground level.
Choose your spot, and decide whether you will work on the ground or floor, perhaps with cloth large enough for you to sit upon, with the Hallows arranged on it as well. If you are more comfortable on a chair, you might arrange the rite on a small table-top before you. Of course, whenever you can get outside, you should consider taking the opportunity. In such cases you may be able to build an actual Fire, whether on the ground or in an iron cauldron, or a barbecue, etc—always a fine enhancement.
Place your Three Hallows in a way that suggests a balanced center. Some Druids like an ‘axis’ arrangement with the tall Tree in the back, and the raised Fire and low Well before it. Others prefer a more triangular arrangement. The most traditional orientation is to sit with your back to the west, facing east over the central symbols. Some Northern traditions prefer to face the Pole Star, back to the south.
Most rituals will require additional objects, symbols and offerings. You will need offerings for the Earth Mother, Gatekeeper, and Three Kindreds, at least, and some rites require additional offerings. In simple cases you might make offerings of incense to all, but more detailed offerings are quite appropriate. Our rituals usually involve receiving a blessing by drinking from a cup or horn. You will need a drink to fill the vessel. If you wish you might choose a special cup or vessel that is kept sacred to the blessing. This is sometimes considered a fourth hallow, one that is sacred to your own spirit, and to the blessing of the Powers upon it.
High Day rites may call for special seasonal symbols—eggs for spring, black ribbons for Samhain, etc. Each High Day rite is worked under the special blessing of one or more Deities, and/or the Dead or Spirits. You may wish to use images of the Deities, or symbolic objects—a cauldron for the Dagda, a raven for Odin. While a variety of well-made statues are available you can also find many good images in various decks of oracle cards, or use natural things—stones, pinecones, etc.
The general goal in setting up a ritual is to make a central display of the symbols that express the intention of the rite, around and with the Hallows. This arrangement should be attractive to you, while remaining precise to the intention. Make sure that the area has enough light—extra candles are always good. The offerings and other ‘disposables’ of the rite can be set to one side in a place ready to hand. As you approach the time for the ritual, take a final moment to review each of the steps of the rite, and be certain that each object called for by the script is available—as the old Druid says “Go count your offerings.”
The mind and body in ritual
Ritual is a method of connecting the mortal mind and spirit with the immortal beings and impersonal powers of the spiritual worlds. All of the material symbolism, patterns, poetry and gestures are intended to create, and are energized by, altered states of awareness. The distractions and obsessions of mundane life and work must be exchanged for a strong focus on spiritual things. This work of focus is greatly enhanced by the skilled control of attention, relaxation and visualization. We use specific techniques of managing attention and mental contents to create the states of mind that support spiritual experience. Technically, this is called using ‘trance’ by modern consciousness researchers, and by many Pagans. Don’t confuse this technical meaning with ideas of trance as unconsciousness or reduced awareness.
The essential mental state for spiritual ritual is a combination of physical relaxation, concentrated attention and the suspension of immediate criticism. This state has been called ‘basic trance’, and is the base on which other intentional mental states are built. In our work we sometimes refer to it as ‘finding stillness’, or as the (Druid’s) Peace. It allows us to set aside, for a time, the emotional involvements and mental chatter of daily awareness. The advice of ancient teachers agrees that the voices of the spiritual world are heard more clearly when the robotic chatter of the daily mind is bypassed.
Our rites regularly use a second technique. Using visualization and intention, we open ourselves to the impersonal spiritual powers of the Underworld and the Heavens. This is often done through some variation of the well-known Pagan ‘Tree meditation’—roots below and sun above—but there are many other techniques. This awareness of power flowing in the self creates a connection between the personal spirit and the web of energies in the greater spiritual world. We sometimes call this ‘grounding and centering’ or ‘finding one’s Power’.
In working ritual, you will usually begin by taking a few minutes to find this basic mental poise. As you gain experience you will find yourself automatically maintaining the proper states of awareness throughout the ritual. When you are learning, you may find it difficult to identify, induce or maintain your relaxed, concentrated awareness during ritual. Do the exercises given, and work your way through the rite. You should pause regularly throughout the ritual to be sure that your Peace and Power are maintained and strengthened. Even if you do not begin the rite in a well-focused state of mind, you may find that it comes to you in the course of the work.
Physical poise and voice
Ritual involves the whole self. While it is focused on the spiritual, ritual is a physical act. To work ritual you must use your body and voice together in a deliberate, focused way. The three elements of body use in ritual are balance, relaxation and movement.
Relaxation relieves the body of habitual tension and discomfort. Tension in the body disrupts the flow of power, and distracts the mind. Ritual should always be done from a place of physical balance and poise. A straight spine, firm footing, and a supple stance bring focus and flexibility to the mind. Ritual requires movement, and every movement and gesture in ritual space should serve a specific symbolic purpose. Fidgeting, or any aimless or thoughtless movement only dissipates some of the rite’s energy.
Spoken words are another of the keys to ritual. Until an intention is expressed in words it remains half-formed, its potential unrealized. Even in solitary ritual it is best that words be spoken aloud. You will need to find a ritual voice that seems powerful and sustainable. You should avoid overly dramatic exaggeration, artificial loudness or foreign accents. If you absolutely must try to conceal your rituals you might choose to speak in a whisper or low voice. Otherwise you should seek a speaking voice that is clear, easily heard and satisfying.
Will and work: ending the rite
The ancients said that the opening and closing of ritual are like the two wheels of a chariot, they must be balanced in order to accomplish the goal. When you choose to work a spiritual ritual, you enter into a promise with the Gods and Spirits. Each rite is a complete event—opening, intention and closing.
Never approach the close of ritual in a rush, or view it as mere clean-up. Whenever you kindle sacred Fire you should make certain to see the work through to a proper end. Any time you make a Grove and open a Gate, the work is your responsibility. Never light a Fire that you cannot tend, never open a gate that you do not close.
