The first segment of the ASH stage - Arrival - has to do with setting the physical stage, and with literally arriving to the state of sacred encounter in all way – in mind, in body, in soul, in space and in time.

This segment may contain any or all of the following possible elements:

Consecration:

Consecration simply means to "set aside", or to "make sacred". It is equivalent to setting up a special place for a guest - perhaps a guest room, or a place at the table.  Conversely, if we visit another's house, the question of a special place is pointless, since it already exists.  Setting aside also involves arranging the time frame for the encounter to take place - for instance, when one invites a guest over, usually, especially on a more formal occasion, the invitation is made for a specific time. Additionally, personal preparations, such as washing up, putting on special clothes, preparing mentally to spend time together might also take place.  Thus, we consecrate space, time and self.

Consecration of Space:

Traditionally a space is set aside for a meeting with Kin – and this setting aside historically involved a set and definite boundary, such as the wall of a Temple, or a furrow in the Earth.  The shape of this boundary could have been circular or rectangular, or another shape, depending on time period and tradition.  Modern Pagan folk prefer circular spaces, since a lot of modern Pagan tradition stems from Wicca.   Traditional Christian churches tend to be in the shape of a cross.  Sometimes, if the Rite is conducted outside, a natural boundary presents itself, such as the edge of a clearing, or some other natural feature.

At the very least, even if there is no set boundary, a clear concept of ritual space should be available.  For instance, if one conducts a ritual around a single candle at night, the ritual space might be defined as the space illuminated by the light of the candle. This particular alternative may be especially attractive to those with

a more mystical, rather then literal, understanding of boundaries, and it has an additional advantage of emphasizing the Sacred Center, the importance of which will be addressed later.

Or, if the ritual is conducted at the home altar, then the altar itself serves the same function as a temple (as well as other functions outlined later).  The same philosophy might apply to a dinner table, if the ritual involves a feast - the table becomes an altar and a delineated ritual space.  One might also think of the room within which the ritual is conducted as a Temple. 

There are many possibilities and variations on the theme.

One of the things to consider is whether the consecrated space is temporary or permanent.  A permanent Temple, for instance, is consecrated only once, unless something takes place that "defiles" it.  After the initial consecration, it is considered an abode of a particular Deity or Spirit, and no further action is usually taken - when we come to the permanent Temple, we visit the Deity in Her/His home.

One example of such is a Christian Church.  Once the building is finished and consecrated, it is considered the House of the Trinity. Another example is the old Temple in Jerusalem, where the Jews quite literally believed that their Tribal God lived in the Holy of Holies.  Any Pagan Temple operated on the same principle – and indeed, since Pagan religions predate Judeo-Christian religions, it may very well be said that the Pagans had set the concept.

While not everyone can visit a Temple of one's Deity of choice, and very few can build one in modern times - we can nevertheless make a small Shrine dedicated to the Deity/s or Spirit/s we hold in special esteem, inside our home, or outside if we have an opportunity.  It is quite traditional, for instance, to dedicate a well, or a Grove, or a small stone circle, and use it as a permanent worship space, assuming that one can find such a place, and use it for the purposes of worship only.  It is likely not a good idea to dedicate a permanent sacred circle in an area where someone may defile it by throwing out garbage, or even unknowingly doing something that a worshipper might consider inappropriate.  Nevertheless, if one is fortunate enough to have such an area, or a home shrine, there is no need to perform the consecration every time it is used if the sacrality of the place is not disrupted in the interim.

Another situation when specific consecration might not be necessary is when one is fortunate enough to discover a natural Sacred Place.  There are areas where the numinous essence and power that permeates all things shines forth so strongly that it penetrates the veil across our perceptions.  When this happens, we feel like we stand in the presence of the Divine - and indeed we do.  These places might be beautiful, or quite ordinary on the surface - and some are downright spectacular:  a mountain top, a beach, a waterfall, a still clearing in the woods, a mysterious bog...   Whatever the physical attributes, these places have an immediate and profound effect on us, and are mostly fairly easily recognizable if they are powerful enough - and the more subtle ones can be found with sensitivity and persistence - in fact, some folks make a science of searching for such places.  In some traditions, such placed become associated with specific Deity or Spirit, and are considered Her/His natural home.

However such a place might be found, it's existence testifies that Deity/s and Spirit/s may choose a place of their own – entirely outside our purview or control, and it is not for us to limit the Divine.  In such a place, any consecration is entirely superfluous, and perhaps even a tad presumptuous - it is quite enough to ritually recognize the Sacred nature of the place, and perhaps thank the Powers for providing it.

It might be noticed in this context that the Ancients often built shrines and Temples in such places - or simply used them as places of worship and other important activities, such as assemblies, divination, healing, etc.  Often such a place would have been denoted by a special feature:  a cave or a fissure in the mountainside, such as Delphi, a high rock formation that seems meaningful, such as several Holy places in Iceland, a particular view or orientation of a hill amidst the land, such as Tara.

It is unfortunate that we don't really have the luxury of doing the same, by and large, since most of the major places of Power are either difficult to access, or are natural tourist attractions. Nevertheless, it is good practice for an individual Druid to search out such places, even small and remote ones, and spent time there in appreciation of the gifts of the Earth Mother if nothing else. And if a Rite can be held in such a place, so much the better.

If no permanent place such as a Temple, a Shrine, a permanent Grove, or a natural Sacred Place are available, then a consecration is traditionally appropriate.  The action that sets up the boundary and the ritual space may be simple of complex - but it needs to be at the very least specific and deliberate. Such action might consist of some or all of the following for example:

Consider the following examples:

The ritual takes place in the clearing in the woods. The boundary of the sacred space is understood to be the edges of the clearing. The consecration proceeds as follows:

A Celebrant enters the clearing with a pouch of tobacco, having purified herself before entering (see an example below). She holds forth the pouch in an offering gesture and addresses the local Spirits of the Place:

"Spirits of this place, I ask that you allow us to use this place for a time. Accept this offering, and know that we come in Kinship, and that our purpose is right and holy."

She scatters some of the tobacco in front of her, then proceeds to walk the boundary of the clearing deosil, scattering the tobacco and chanting:

"I consecrate this place and all contained therein
       In the eye of the Mother who bears us
       In the eye of the Father who begets us
       In the eye of the Spirit that indwells us
  For the purpose of Sacred Worship."

Once she completes the path and once again stands where she had started, she raises her arms to the sky and declares:

"Behold – this place is sacred.
       Holy it is,
       Pure it is,
       Fitting it is,
  For the purpose of sacred worship.
  So be it."

A similar type of space consecration may take place inside, but instead of scattering tobacco on the ground, one may use incense. Also, while in the woods we may ask the local Nature Spirits and Forest Guardians for the permission to use the space, in a home honor ought to be given to the House Spirits and Guardians, or perhaps the Ancestors of the family inhabiting the House, depending on tradition. Indeed, in many traditions, they are one and the same.

In the second example, the ritual space is defined by the light of a single candle during a simple ritual celebrated by a solitary Druid:

The Druid cups his hands gently around a burning candle, then spreads them out slowly, saying:

"Blessed is this light in the arms of darkness,
  Blessed is this place in the arms of light,
       Holy it is,
       Pure it is,
       Fitting it is,
  By the Fire of Transformation that lives in every soul,
  And for the purpose of Sacred Worship.

  So be it."

Consecration of ritual tools, such as the altar and other implements, if not done prior to the Rite proper, can also be done at this time, though it is best for the sake of brevity to do this ahead of time if needed.

Consecration of Time:

This usually consists of giving a clear signal separating the "normal" time from the Sacred Time, and thus signaling the beginning of the Rite.  This is often done with sound:  a ringing of a bell, a musical note, such as a chime, a drum beat, or something similar. The particular sound is not important beyond the personal preferences and symbolic meaning understood by the participants - on the other hand it is often best for a particular individual or group to keep the signal consistent from Rite to Rite.

Consecration of Self:

Consecration of Self consists of all actions that would prepare an individual participant for communing with the Holy.  This action is analogous to perhaps washing, dressing, and otherwise mentally preparing to receive guests, or to visit a relative.

There are several aspects to this, not the least of which is the practice of personal purification.  The Ancients seemed to have been rather concerned with ritual purity, and many things, depending on the culture, might have been considered "impure", and therefore displeasing to the Gods and Spirits.  These impurities might have included shedding of blood (both violent and menstrual), possession of iron, and endless other things.  For our purposes several interpretations of this concept are possible.  The simplest, as pointed out above, is simply thinking of this as washing up before dinner - it is both hygienic and polite.  Another way is to think of this as part of the mental preparation:  that is one may think of "impurities" as all those aspects of ourselves that might want to leave at the door upon entering a temple - discord, worry, anger and such. 

It is an open question as to whether either of the above interpretations are advisable or applicable to the individual practice.  One must be careful to remember that ritual purity by and large has nothing whatsoever to do with ethical standards - in other words one must guard against equating ritual impurity with "sin".   And in general, human beings (or any other critters) are not assumed to be naturally "impure" or "sinful".  Ritual purity, in other words, has more to do with etiquette then ethics.

Additionally, from holistic perspective, it is questionable as to whether it is a useful thing to think of any part of our natural state, be it helpful or harmful, as an impurity that needs to be left out of the Rite - because ultimately we stand before the Powers as we are, not as we would like to be - and if we do not accept ourselves that way, then why would They?  Surely, all of us have dark and harmful aspects - sometimes even frightening ones - but if we do not accept and understand them as ours, we do not own them either, and eventually they just might own us.

So yet another way to think of purification is simply as a blessing, a revelation of our own Sacred Self, rather then a "washing away" of impurities, though this approach is less traditional.

In general, consecration of Self might consist of any or all of the following, for example:

For instance, the consecration of Self might proceed as follows:

The Rite takes place outside. Before entering the consecrated Grove, each individual Druid is invited to do the following:

The Druid picks up a handful of earth from the ground and spends a minute or two meditating on the personal connections between her and the Earth Mother. When she feels ready, she touches a finger dipped in the earth to her forehead, perhaps drawing a holy symbol of significance to her personally, saying:

"By the body of the Mother I am blessed and purified, and fit to walk with the Holy Ones."

In this particular example, the blessing carries a double meaning: in one sense this Druid is purifying herself here and now, in another, she is stating that by the very virtue of being an Earth Mother’s child she is already worthy in every respect. The precedent for purification with the earth comes from a fairly obscure Russian tradition.

Consider another example:

A solitary ritual takes place on the bank of a small stream. Before proceeding with the rest of the Rite, the Druid kneels at the bank and ritually washes her hands and face, saying:

"By the Living Waters I am cleansed,
  by the Living Waters I am blessed,

  So be it."

Processional:

Processional is the physical arrival to the place where the meeting and communing with Kin is to take place.  Just as when we go to visit a friend, we have to travel - sometimes near, sometimes far, to arrive at their home, and just as when the door bell rings, we have to stop whatever we are doing and go to the door to open it, so do we in ritual step into the Sacred Space in the manner appropriate.

Processing into the Sacred Space is a very traditional way to begin a Rite, most especially on formal occasions.  It is the physical part of approach to the Divine, and is particularly appropriate when the participants are to enter a place already dedicated and consecrated.

The procession might be accompanied by music and/or chant.  The lead celebrant might be waiting for the folk to arrive, or might be leading the procession.   Formally carrying the main offering of the occasion and the ritual implements is also traditional.

The processional need not take or require a lot of space beyond the space allocated to the Rite.  Simply having the folk step into the ritual area and circle it once or thrice while chanting fulfills the same function.

Protection/Banishing:

This is perhaps the most controversial section of the outline, and it is so because it touches on some fairly important theological considerations.  As all of the sections of the ritual outline, and indeed as the outline itself, it is in no way prescribed or required. However it is traditional in most modern and ancient practice, and therefore merits consideration.

When we invite Kin for dinner, or when we are invited to visit a friend, it is an understood thing that we are not inviting the whole Universe at large, and when our designated guests arrive, we close (and often lock, depending on where we live) the door to our house.

It is not unreasonable then to assume that since the entire Rite is modeled on a get-together of family and friends, then the Rite is not meant to be universal as far as the invitations are concerned, most especially when the particular Rite is tightly focused on a specific Deity/Spirit, or a set of Deities/Spirits.

On the other hand, there is such a thing as an "open house", where the host opens the doors to her neighbors, and even passerbies in an effort to foster good will, or for some other reason.

There is a larger issue as well.  Kinship is a two-sided relationship. There are implicit assumptions in this relationships that are imperative if the relationship is to survive and prosper, among them mutual honor, trust, fairness and good will.  In a Rite we enter into ritual Kinship via a guest-host relationship both with the human participants and the Powers we honor.

What happens when the implicit imperatives are broken?  When there is manifestly no trust or good will?  Is one obligated to allow a known violent criminal into one's home?  Is one obligated to allow a tornado into one's Rite? 

A traditional Pagan answer would be a resounding "no".  A Christian answer is also "no", though with far less emphasis, since the "no" would only apply to those folks or Spirits that the Christian theology defines as "evil", and even then not always.  Many New Age folks, on the other hand would answer "yes".

Ultimately, the answer for a particular individual or group must lie within the individual or group understanding and path.  There are no easy answers to this one, because deciding who is "in" and who is "out" in ritual context (if one even decided to make such a division) deeply affect one's religious focus.

On one side of the issue is the assumption that the ties of Kinship are mutual and cannot be forced - they can be offered, but never imposed.  This view allows for Powers and individuals who choose not to behave as Kin to us, even though from the universal perspective all things are interconnected.  This is their choice, and we allow them the dignity of making such a choice for their own reasons. This view does not put human interests or human desires and preferences at the center of the Universe.   It assumes that there are those for whom our existence is unimportant - and perhaps even detrimental.

Even if one has an "open house", there will always be those who would pass it in the night without entering.  Worse, a criminal bent on following his own interest at another's expense would not hesitate to steal your silver, and even injure you, whether you invite him to your house or not.  And a tornado will flatten your house entirely incidentally and irrespective of your actions and wishes.

These then, Powers and individuals that do not, by their own choice, abide by the imperatives of ritual Kinship, are termed Outdwellers, and are specifically excluded from the Rite.  These Outdwellers may be indifferent, or harmful, some of them may simply not even notice our existence, and some might be justly termed "evil" – whatever their particular attitude and nature, they are simply "not-Kin" for the purposes of the ritual, and are invited to remain outside the sacred area.

The methods by which this is done may include:

Things to keep in mind when approaching this action: 

Remember that Outdwellers are not by definition all "evil", or even harmful, and to treat them as such indiscriminately is not only insulting, but also may anger them unnecessarily.

Part of our Kinship relationship with especially the Greater Powers is an implicit understanding that They can be called upon to help banish harmful and dangerous things, and it would be unwise and vain to spurn their help.

It is wise to be very careful and very clear in defining in ritual speech just whom the celebrant is addressing, and how - the forcefulness, or conversely, the gentleness of the speech should logically fit into the understanding of definitions used, and the methods applied.

For instance, if it is decided that the Spirit of Forest Fire and other similar Spirits are Outdwellers for the purposes of the Rite, the celebrant might turn away from the Sacred Space and say:  "Spirit of Forest Fire, in the name of the Earth Mother, we ask Thee to leave us in peace for this Rite, ... (etc)".  Note that this is fairly polite, since the Spirit of Forest Fire is not only "not evil", but in fact helpful under some circumstances - forest fires are perfectly natural, and help new growth. We just really don't want the forest to burn down around us as we are conducting our ritual in a clearing.  On the other hand, a Christian might turn away from the Sacred Space and say:  "In the name of the Father, the Son and the Holy Spirit, begone, ye spirit of lies from our midst!".  Now, this is perfectly within TdB definition of a Druid, since we seek Truth/s (and therefore lies are somewhat antithetical), but it is also a lot more forceful, since a Christian in this context is addressing something she would consider "evil".

Consider the following example:

The ritual takes place in the clearing in the woods. The Hearth performing the ritual follow the tradition of "mystical polytheism" – that is both Godde – the entirety of the Divine, and individual Deities and Spirits are honored. The choice of Tyr as the Protective Deity has to do with the particular cultural traditions the Hearth has chosen.

The Warrior of the Hearth, facing into the clearing, raises her arms to the sky and says:

"In the name and by the power of All the is Holy, Great Tyr, Warrior of Justice, Defender of the Temple, aid me, I pray, in the needful task!"

She then turns away from the clearing, and steps to it’s boundary. In her hand is an offering which she holds forth. She continues:

"To all of ye who choose not to walk with us the path of Sacred Kinship,
  To all of ye who have stood against what we hold Sacred, and would so again,
  I give this offering as befits all the children of the Great Mother."

She places the offering beyond the boundary of the clearing, then goes on:

"Know ye that if ever you choose to act as our Kin,
  Ye will be welcomed at our Hearth Fire,
  But until then,"

She draws a sword and holds it high, edge out,

"By the power of All that is Holy,
  By the sword and the shield of Tyr,
  And by my own word and sword,
  Depart from this place,
  And trouble us not. "

She replaces the sword in the scabbard and turns back towards the clearing and the folk.

"Under the shield of Tyr we have placed ourselves.
  By the sword of Tyr we are guarded.
  May it be so from everlasting to everlasting.

  So be it."

<All reply>: So be it!

In the way of the commentary on the above example: there are always a few warrior types here and there. The mark of a true warrior is not violence, but the need to protect and defend. If we are to stand on the principle of tolerance, and if we are to learn, as Druids should, from Nature, as well as from our Ancestors, then we must tolerate and accept the Warrior Spirit – on the assumption that if it is natural for some to have it, then it must have a purpose and a place among us, and is just as valid spiritually as the path of a pacifist. On a lighter note – NeoPagans in general tend to be rather fond of their toys, including swords. A sword, in particular a traditional Western sword, is not a bad symbol for a Druid Rite – it is double-edged, for one thing, thus standing in good analogy to truth, which can cut both the teller and the hearer – or protect both.

On the other side of the issue is the viewpoint that to divide the world into those who are "in" and those who are "out", is harmful to our spiritual development.  To quote our Spirit Chief emeritis:

"Draw a Big Enough Circle, and There Are No Outdwellers.

When we draw a circle for our ritual space, whether it emphasizes the Circumference or the Center, we do so to symbolically designate ‘sacred space’, or a place between the worlds, or time without time.  It is a way of setting ourselves apart, of journeying to the Otherworld.  (I put quotes around ‘sacred space’ because all space is, of course, sacred, and needs not to be blessed by us!)

What a Sacred Circle most definitely is NOT, is exclusionary.  It is never meant to separate those ‘inside’ from those ‘outside’.  Indeed, I far prefer the kind of ritual space that is based on a sacred Center, with no outside boundaries, specifically for that reason.

There are some traditions that recognize ‘Outdwellers’ or spiritual (or physical?) beings who are either indifferent or hostile to us.  Those traditions often include prayers or offerings for the ’Outdwellers’ either to placate them, or befriend them.

I believe such a concept reflects a dualism that is not spiritually helpful.  Specifically, it  seems to me the concept of spiritual beings who are not on our side (meaning, if we assume we are good, that they are not?)  is dangerous from the standpoint of how we relate to one another.

When it comes down to basics, all god-language is poetry and metaphor, and what we are saying about the gods we are saying about ourselves.

Show me a person whose cosmology includes spiritual ‘Outdwellers’ and more often than not I can show you someone who divides her/his acquaintances into friends and enemies.

When I do a ritual, I focus on the purpose of the ritual, and the goddesses and gods with whom I hope to celebrate. Let's leave the concept of Outdwellers (Outsiders?) to other, less inclusive faith expressions."

Which paradigm is appropriate for a particular practitioner or group of practitioners is up to them to decide.  Tradition and precedent tends to be on the side of accepting Outdwellers as part of cosmological reality.  The path of unconditional love is another story altogether, and while not necessarily traditional, is also valuable, if difficult. There are no definitive answers, only a path and a search.

Whichever side of the issue is taken, there is yet another thing to consider:   namely that if and once a permanent Sanctuary dedicated to a particular Deity/s Spirit/s is established, or if a natural Sanctuary is available, there is hardly a need to perform additional protection or banishing.  It would be presumptuous in the extreme to assume that one needs to clean or fix someone else's house without explicit request by the owner.

For a Druid who is ambivalent about this, there are ways to affirm a sense of protection without necessarily getting into the ins and outs of this particular theological controversy. Consider the following example of our solitary Druid with a candle:

After the candle is hallowed as a Sacred Fire and the Center of the Rite (see the section on Hallowing), the Druid performing the Rite says:

"Where the Sacred Fire Burns, there is no fear.
  In the light of the Sacred Fire, there is no deceit.
  By the Power of All that is Holy I am protected.
  By the Spirit of Truth I am guarded.

  So be it."

Please note that though the function of protection is strictly speaking part of the Consecration procedure, here it must take place after the Hallowing – that is after the Fire is already declared as the Sacred Center of the Rite. Since the ritual outline presented here is a guideline rather then a rule, the logic of a particular Rite takes precedence.