1.
Generation of Cosmos
Describe the generation of the cosmos,
and what is done in ADF ritual to ensure that the cosmos remains in order. (300
words min.)
ADF
defines cosmos as “the universe as we know it” (Newberg) . Essentially, cosmos is a term that we use to
describe the way that ADF members view the universe around them. In typical Indo-European fashion, ADF uses a
triadic configuration for its interpretation of the cosmos. This triadic approach can be found in many
different cultures across the Indo-European spectrum. Even with this recurring structure, each
culture has its own unique mythology that is used to describe the generation of
the cosmos. While these creation myths can vary greatly, the triad structure is
present in a majority of them, either in a “Three Worlds” or “Three Realms”
format (Newberg) .
In
my private practices my hearth culture is Hellenic, and within this culture we
use the three realms as our cosmic structure with the upper, middle, and lower
realms as our triad. This triad first
becomes apparent in the creation myth itself.
The Greek tale tells the story of the universe being formed from
Chaos. The myth says that from Chaos,
Gaia (aka Mother Earth), Uranus (aka the Sky), and Tartarus (aka the God below
the Earth) were
born (Elliott) .
This myth shows us the beginning of order within the universe and shows the
inception of the three-realm triad within the Hellenic hearth. This theme continues within mythology, later
seeing the three realms separated between three gods: Zeus, Poseidon, and
Hades.
Within ADF, we work to ensure that the
cosmos remain in order in a variety of ways.
First, within each of our ADF rites, we re-create the cosmos. This allows us to strengthen the cosmic
structure and order the cosmos in a logical path that we can understand. It also helps us to build a connection with
the cosmos and the world around us. This
re-structuring and re-creating of the cosmos helps to ensure that the cosmos
remain in order. Within ADF, a large part of our worship rites include making
sacrifices to different energies and beings in order to further aid this
effort. These offerings are given at the
Sacred Center, which aligns us with the Kindreds and the universe around us.
This practice also helps to re-affirm the order of the cosmos. (364 words)
2. Sacred Center
Describe the physical items that
exemplify the sacred center in ADF ritual, and how each constituent part
reflects the vision of an ordered cosmos. (300 words min.)
The
Sacred Center in an ADF context is a concept used to describe the “point of
power” that we use to access the Cosmos (Newberg) . Essentially, the sacred center is the axis of
the universe. This concept of axis mundi
is another one that is populated throughout both Indo-European and
non-Indo-European cultures. In the Norse
cosmology they see this connection as Yggdrasil. The Greeks use the term Omphalos to describe
their sacred center. Buddhists often
regard stupas as their connection to the universe. Each of these separate
instances shows a relationship to all places through a single connection point. This concept is vitally important in ADF
ritual practices because it is in this place of connection that we hold our
rites.
The
Sacred Center is traditionally represented within ADF through Fire, Well, and
Tree symbols. Each of these symbols is
viewed as a gateway to one of the three separate realms within ADF cosmology,
the fire opening the way to the upper realm, the well opening to the lower
realm, and the tree connecting the middle realm and everything in between. Each
of these symbols has its own place in creating order.
The
Well connects us to the lower realm. In
Greek culture this is typically connected to Hades, or the underworld, which is
also a connection to the ancestors. From
the ancestors we are able to gain courage and understanding of the world around
us in an effort to find order between the past, present, and future.
The
Fire connects us to the upper realm, which is our connection to the
Deities. Through the fire and smoke we
are able to connect to the Deities to make sacrifices and give praise. It is
from the Deities that we are able to gain wisdom and understanding of the
cosmos around us.
The
Tree itself connects those two points, drawing the energy into the Sacred
Center and representing everything in between.
It gives us a connection the physical realm and the other inhabitants of
it. This connection can help us find
balance and peace, which can definitely assistant in the process of creating
order. Overall, these visual
representations allow people to better comprehend the different aspects of the
cosmos and connect with them logically.
They establish a time and place for ritual and allow for a connection to
be made. (390 words)
3.
Division of Cosmos
Explain the divisions of the cosmos in
ADF ritual, and why the cosmos is divided in this way. (300 words min.)
ADF
divides the cosmos into three separate sections. The specific divisions may vary slightly
depending on the hearth culture that someone is working with, but the division
is still present nonetheless. This
division of the cosmos is one that we have inherited from different
Indo-European cultures, as they regularly divided their view of the universe in
a triad (Newberg) . The Greeks have their view of the cosmos
divided into three separate realms, the Upper, Middle, and Lower realms, which
is first seen in the creation mythos and is continued throughout Greek
mythology in many different forms. The
Celts, however, view the cosmos as Land, Sea, and Sky, which divides the Middle
realm to match the idea of upper, middle, and lower realms (Dangler) . Even in cultures such as the Norse tradition,
which typically is represented as nine realms, can be interpreted in a triad
formation (3 x 3). There are also other
triad features in these cultures, such as the Norns, who are three
demi-goddesses who control fate (Lindemans, 1998) .
We
see this idea of tripartition repeatedly within ADF as well. The dedicant’s
path includes the three triads of practice.
The Kindreds themselves are identified in three separate groups, Shining
Ones, Ancestors, and Nature Spirits. There
are also people who view the nine ADF virtues three triads as well. Our clergy program is also divided into three
separate systems as well. Within ADF there
is definitely a repeated occurrence of triads for cosmology, study programs,
and many other factors.
These
divisions are made as a way to incorporate the practices of the Indo-Europeans
into our own rituals and rites. My
preference is to view the realms on a vertical axis, recognizing the Upper,
Middle, and Lower realms, but this division allows for people to create a
ritual that works with their world view, while still working within a
cosmological view that works for the organization as a whole. (318 words)
4. Fire Essential
Explain why the fire is an essential
element of ADF ritual, and what relation it has to the sacrifice. (150 words
min.)
Fire
was a vital part of survival and worship in ancient Indo-European
cultures. It was used to help feed,
warm, and protect people long before we had other ways to do these things. It was revered in many cultures, and is one
feature of Indo-European cultures that is remarkably common (Newberg) . The Greeks personified the hearth in the
Goddess Hestia. The Romans called her
Vesta. In some situations, the fire
itself could be used as an altar for worship (Fickett-Wilbar) .
On
a more spiritual level, fire is our way of connecting to the Upper realm, which
is the real that the Shining Ones reside in.
Through the fire we are able to send our praises and messages to the
Gods, and receive theirs in return. This
is also the way that we can make sacrifices to the deities. It is what gives us our ability to have a
*ghosti relationship with the Kindred.
Fire takes the sacrifices and transforms them into smoke, to rise to the
realm of the Shining Ones, essentially to deliver our gifts. This gift is then returned to us in the form
of a blessing (Fickett-Wilbar, Sacrifice, the Indo-Europeans, and ADF) . (195 words)
5.
Gatekeeper
Describe the purpose and function of the
Gatekeeper in ADF ritual. Explain also who or what makes a good Gatekeeper,
along with why they do, with at least two examples of mythological figures that
could fill the role of a Gatekeeper and give an explanation of why they can.
(300 words min.)
A key portion of the ADF Core Order
of Ritual includes the opening of Gates for each realm to communicate and share
energy with the Kindreds. ADF uses a
Gatekeeper to open these gates and help us to establish our connection between
the realms. The Gatekeeper is defined as
“a power that opens and closes the Gates with us” (Newberg, Step Six: Opening the Gate(s)) . I enjoy this premise because it is a
combination of the powers and not the reliance upon someone else to do this
work for us. It is one of the many ways
that ADF tries to build a relationship with the cosmos.
A good Gatekeeper is typically a
being that has the ability to traverse between the realms and communicate with
different aspects of the Kindreds. The
term that ADF uses to describe this type of being is “liminal”. This description can include a vast array of
beings, each with a unique approach to the role of a Gatekeeper. However, the general role is the same, to
build a connection between the realms and help establish communication and
connections with the Kindreds.
There are numerous figures that
could be used as a Gatekeeper in ADF rituals.
The two that I am most familiar with are Hermes and Ratatosk. Hermes is the Greek messenger God. He has the ability to move between the realms
to communicate with each of the Kindreds.
His ability to travel throughout the Cosmos, from Olympus to Hades,
gives him a unique ability to connect the Greek cosmos and share messages
between the realms. These traits make
him a fantastic Gatekeeper. Ratatosk is
a part of Norse mythology that also acts as a messenger. The squirrel runs up and down Yggdrasil to
share messages between the realms. Ratatosk’s ability to traverse between the
realms also makes him a prime candidate for Gatekeeper. (310
words)
6.
Earth and Sky
Describe the relationship between earth
and sky in ADF ritual. (125 words min.)
Within ADF rituals, actions are
taken to establish a Sacred Center. This
Sacred Center is the axis of the cosmos, and place of balance between the earth
and sky. It is done in an effort to order the chaos of
the universe and to build a connection to the cosmos. This balance is
incredibly important with ADF, and among numerous Indo-European cultures. Equilibrium can also be found between these
two realms through grounding and centering.
Within ADF, this is frequently done through the Two Powers meditation. This meditation draws power up from the earth
and down from the sky to meet and mingle in the middle. It is through this meditation that we learn
to balance the nourishing and supporting chaos of the earth with the warm order
of the sky. It can be used to build a connection between the powers of the
cosmos and to assist with balancing these energies (Corrigan) . (152 words)
7.
The Nature of Sacrifice
Summarize each of the five contexts of
sacrifice in Rev. Thomas' "The Nature of Sacrifice" paper in your own
words. Explain the effect of sacrifice on the cosmos and on the participants.
(100 words min. for each context, 150 words min. for effect.)
Sacrifice
is one of the words used with ADF that I have always been slightly
uncomfortable with because of the negative connotations that it holds within
modern society. However, this paper
gives a very interesting insight into the act of sacrifice and the five
contexts in which they are presented.
The
first context that sacrifice is presented in is maintaining cosmic order. Essentially, this type of sacrifice is made
in an effort to help support and balance the cosmos. Creation myths from Indo-European cultures
show us that the universe was created from chaos, either through the pieces of
a single being, or directly from chaos. Each sacrifice in this context is
distributed to the cosmos in order to maintain balance between these parts.
However, while we uphold the cosmos through our sacrifices, we also gather the
energy from them into ourselves. This type of sacrifice is done as a way to
continue the cycle of life throughout the cosmos.
The second context that sacrifice is
presented in is delivering services through gifts. It is through these
sacrifices that a *ghosti- relationship is established with the Kindreds. *ghosti- is a term that means “a reciprocal
relationship” in the context of sacrifices (Pagano) . Hospitality was an incredibly important
obligation to Indo-European cultures and relationships were formed upon the
idea of mutual exchange. This idea
doesn’t expect extravagant gifts to be given, especially if they cannot be
afforded. Each person should only be
expected to make sacrifices within their means because it is not the gift
itself that is important, but the action of giving that is important.
Sacrifices given in this context are meant to build a relationship with the
being that the sacrifice is made for.
The third context that sacrifice is
presented in is apotropaic offerings for protection. Apotropaic is defined as
“designed to avert evil” (Merriam-Webster) and that is essentially what
these types of offerings are meant to do. They are traditionally used to guard
against bad luck and evil influence. In
Greek culture, purification itself could be a form of sacrifice through
reparation. They would use water to
purify themselves and cleanse them from both physical filth and to make amends
for their wrong-doing (Thomas) .
They would also use a “scapegoat” to stand as a representative of evil and by
punishing this single person they would purify everyone else. These types of ideas seem drastic in today’s
society, but these types of sacrifices were popular in Indo-European
cultures. They were used to protect the
people of their culture and maintain order.
The fourth context for sacrifice is
the shared meal. This type of sacrifice is prevalent in both modern and ancient
cultures. A meal would be prepared for
the group and a portion of this is given as a sacrifice, sometimes to a
specific deity or Kindred, while other times it is given to the world. This type of sacrifice is another way that
relationships were built and unity was reinforced. How these sacrifices are handled varies from
culture to culture, but the purpose is the same. The sharing of a meal is meant to build a
safe, respectful, and harmonious community.
The final context for sacrifice is
the idea that chaos mitigates cosmos. This
is the current practice of sacrifice.
This type of sacrifice is another one that is meant to help create a
balance in the universe. While ancient
cultures required orderliness and perfection in their rituals, modern rituals are
allowed to be more spontaneous.
Spontaneous actions or offerings can help to give a bit of chaos to the
cosmos, which may help to balance the two ideas. It is a concept that was not present in
ancient cultures, but has become very valuable in modern ritual, especially
within an ADF context
Sacrifice was a huge part of
Indo-European cultures. The idea of
giving sacrifices has been heavily incorporated into ADF spirituality,
typically by giving sacrifices through ritual. These sacrifices affect both the
cosmos and those participating in the offering.
Sacrifices are meant to strengthen the cosmic structure and order the
cosmos in a logical path that we can understand, while also aligning the cosmos
with the participants. The participants also benefit from giving sacrifices as
well. Sacrifices can be used to build
relationships with the Kindreds and the cosmos.
There may be the physical benefit of sustenance through food or drink,
but the affect may also be a deeper spiritual effect, such as a deeper
connection with the world around them, or inspiration for a project they are
working on. Group offerings can also be a way to build a community and create
bonds between people. (771 words)
8.
Purification
What does it mean to be
"purified" in ADF ritual? Why is purification important? What must be
purified, and who may do the purification? (150 words min.)
Purification
is defined as “to make pure” (Merriam-Webster) .
Ancient cultures often had a very strict set of rules that they followed
for purification and who was viewed pure in order to participate in
rituals. Within an ADF ritual,
purification is done to prepare for connection with the cosmos by cleansing,
either physically or spiritually. There
are very few specifications on how this should be done. The Core Order of Ritual does require that
purification be done “prior to Opening the Gates” (Newberg, Step Two: Purification) but no other
specific rules are given for purification within ADF. Purification is important part of ritual
because it establishes the difference between ritual and the mundane
world. It also prepares the area and
people for ritual by removing impurities, adding desirables, or marking
something as special. ADF has no specific rules on who or what has to be
purified within ritual or who may do the purification, but simply requires that
it be done. (160 words)
9.
Kindred Blessings
In many rituals we call for the blessings
of the Kindreds. Where do these blessings come from, how are they provided to
the folk, and why are we entitled to them? (200 words min.)
Within
ADF ritual, sacrifices are given to the Kindreds in order to build
relationships and maintain order within the cosmos. The relationship that is built is on the idea
of reciprocity. The Kindreds give their
blessings in return for the gifts they have received. This reciprocal relationship is based on the
idea of *ghosti and hospitality (Newberg, Step Eleven: Calling (asking) for the Blessings) . Creating this type of relationship is one of
the goals of sacrifice. These blessings
come from the beings that we have
previously given sacrifices to in a ritual, which is typically the Kindreds and
the Deity of Occasion. Within my
protogrove, we ask for the blessings from the Deity of Occasion specifically,
and then also acknowledge the relationship with all of the Kindreds. For example, in our Celtic-focused Beltane
ritual, we began our call for the blessings by speaking to Herne and Aine, our
Deities of Occasion. We asked for
blessings from each of them. We then
blessed the Waters of life by stating “In our tradition, a gift calls for a
gift. Having offered to the Kindreds, we
week their blessings in return.” We call
to each of the Kindreds and for them to hallow and bless the waters. After the blessing has been consumed we all say
“"By the blessing of all the Kindred, by the passion of <Deity of
Occasion>, may the road rise to meet you, May the wind be always at your
back. May the sun shine warm upon your face.
Honor to the Kindreds!" This type of blessing acknowledges the
*ghosti relationship that has been built with the Kindreds, and the
expectations of that relationship.
ADF
usually shares these blessings with the folk through a practice called the
“Waters of Life.” These “waters” are
held in a vessel. After the blessings are called for the beverage in the vessel
is imbued with the blessings. The waters
are then consumed by the folk, allowing them to receive the blessings from the
ritual. The actual contents of the
vessel may vary from water to wine, but the intent remains the same. These blessings are received as a part of the
relationship that is built through ritual and sacrifice. This relationship is what “entitles” us to
receive them, but I see it as much more as a blessing of spirituality than one
of entitlement. (375 words).
Works Cited
ADF Mother Grove. (n.d.). ADF Organizational
Structure. Retrieved May 2014, from ADF.org:
https://www.adf.org/about/org/structure.html
Corrigan, I. (n.d.). The
Two Powers Meditation. Retrieved May 2014, from adf.org:
https://www.adf.org/rituals/meditations/two-powers.html
Dangler, R. M. (n.d.).
Nine Central Tenents of Druidic Ritual. Retrieved May 2014, from
ADF.org: https://www.adf.org/articles/cosmology/nine-tenets.html
Elliott, D. (n.d.). Greek
Creation Myths. Retrieved May 2014, from Encyclopedia Mythica:
http://www.pantheon.org/articles/g/greek_creation_myths.html
Fickett-Wilbar, D.
(n.d.). Sacrifice, the Indo-Europeans, and ADF. Retrieved May 2014,
from ADF.org: https://www.adf.org/articles/cosmology/sacrifice-ie-adf.html
Fickett-Wilbar, D.
(n.d.). The Prot-Indo-European Hearth. Retrieved May 2014, from
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Lindemans, M. F.
(1998, December 27). Norns. Retrieved May 2014, from Encyclopedia
Mythica: http://www.pantheon.org/articles/n/norns.html
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Purifying. Retrieved May 2014, from Merriam-Webster.com:
http://www.merriam-webster.com/dictionary/purifying
Merriam-Webster, n. W.
(n.d.). Apotropaic. Retrieved May 2014, from Merriam-Webster.com:
http://www.merriam-webster.com/dictionary/apotropaic
Momigliano, A. (1984).
Georges Dumezil and the Trifunctional Approach to Roman Civilization. History
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Newberg, B. (n.d.). Step
Eleven: Calling (asking) for the Blessings. Retrieved May 2014, from
adf.org: https://www.adf.org/members/training/dedicant-path/articles/coortutorial/step-eleven.html
Newberg, B. (n.d.). Step
Five: (Re)Creating the Cosmos. Retrieved May 2014, from ADF.org:
https://www.adf.org/members/training/dedicant-path/articles/coortutorial/step-five.html
Newberg, B. (n.d.). Step
Six: Opening the Gate(s). Retrieved May 2014, from ADF.org:
https://www.adf.org/members/training/dedicant-path/articles/coortutorial/step-six.html
Newberg, B. (n.d.). Step
Two: Purification. Retrieved May 2014, from adf.org: https://www.adf.org/members/training/dedicant-path/articles/coortutorial/step-two.html
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and the Return Flow. Retrieved May 2014, from adf.org:
https://www.adf.org/members/subgroups/guilds/bardic-guild/study-program-creations/second-circle/ghosti-and-return-flow.h
Thomas, K. (n.d.). The
Nature of Sacrifice. Retrieved May 2014, from adf.org:
https://www.adf.org/articles/cosmology/nature-of-sacrifice.html
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