Where the previous two segments of the ASH stage served as a transition from the day-to-day mundane world, the third segment of the ASH stage - Hallowing - serves as a transition towards the communion with the Holy, both immanent and transcendent.  Thus, "hallowing", which means simply "making holy" is an appropriate name for this process.

If the ASH section of the Ritual is symbolized by the spear thrust towards the Holy, then the Arrival and the Settling segments are the shaft - and the Hallowing is the point.

* * *

To return to our analogy of a gathering of friends and Kin, imagine that this particular gathering has a special guest and possibly a special theme.  Once the rest of the guests are gathered and became acquainted, and the gathering becomes a living thing with it's own character, the host calls the attention towards this special guest, preparing the gathering for her or his (or their) arrival, and reminding the assembled folk of the special theme, if any.

One example of such an analogy is a surprise party.  The guests assemble ahead of time.  Then, when the time arrives, the host might remind folks of the imminent arrival of the guest of honor, and turns off the lights, with everyone's attention focused on the door.

Another such example is a traditional wedding reception.  Once the guests are all assembled, the host of the party prepares them for the arrival of the bride and groom either by declaration, or by an implicitly understood action - in effect calling the attention of the gathering to both the newlyweds and the theme of the event.

In effect, the focus of the gathering - physical, thematic, and spiritual - becomes the center of attention. 

All of our previous preparations, the separation from the mundane, the cleansing, the unification and settling, are now directed towards this Center with a powerful single-mindedness of faith.

This final stage of the first segment of the Rite is both the culmination and the focusing of all that had gone before, and a gateway into the main part of the Ritual.   When done well, it elicits both a sense of power and a sense of expectation.   It is the first pinnacle of the ritual structure.

Because this is ultimately the focusing stage, the object of this focus, both implicit and explicit, both physical and spiritual, becomes of paramount importance.   From the holistic perspective, this object represents the confluence of physical, spiritual, emotional and mental aspects of both ourselves and the Rite.  Most of these aspects are implied in everything from the physical arrangement of the ritual space, to the direction towards which we face, to the descriptive affirmations we make at this time.  These arrangements and affirmations may reflect the cosmological structure within which we practice, the natural flow of the space we are using, the personal preference, as well as many other considerations.

Many believe that in the general Indo-European tradition, of which historical Druidry is a part, the concept of the Sacred Center figures prominently in the traditional ritual practice.  Many modern Druids make an explicit effort to establish this Center within the ritual space, as well as the relationship between the Center, the rest of the ritual space, and the participants. This may be done explicitly, or implicitly, both verbally and by arrangement and symbology of the ritual space.

Certainly there is at least implicit evidence - and not merely in the extant writing and archeological finds, but also in the more-or-less universal tendency to regard important sites and objects as the "center of the World" - that supports this view.

More - the establishment of a center focal point is useful in order to maintain the effective flow and power of the liturgy.

The mechanics of the Rite, from the point of view of geometry and direction, and even to a large extend, mood and theme, are determined by the choice of this Center. As was pointed out in the section on consecration, both the very definition of the ritual space, as well as the process of protection and/or banishing, depends on it. The Center also provides a common visual and spiritual focus in a group rite, which helps and maintains cohesion of a group mind, and helps maintain the cosmological nature of the Rite. In much the same way as at one point in time the Universe had flown from a single Center, so does a Druid Rite flows to and from the it’s Ritual Center.

This center need not be a geometric center of the ritual space, though many use it as such.  Often, the importance of the focus outweighs geometry. Additionally, often, especially in solitary Rites, the use of geometric center of the ritual space is simply impractical.

Many things may serve for us as the mystical Image of the Sacred Center. There is an abundance of tradition regarding holy sites and holy objects that we may use to inspire us. One’s imagination, as well as knowledge of tradition and lore, is also a valid source of inspiration. As long as the image makes sense to the worshipper/s within the Rite, it’s use is perfectly appropriate. More, the Center does not have to be represented by a physical object – if one chooses to be entirely abstract in one’s practice, even a though may serve, though from practical considerations, a group ritual probably does better with at least some physical components. On the other hand, a solitary ritual performed entirely within one’s mind can be extremely effective.

The Center may be represented by a tree, for instance, if the Rite is held outdoors.  A fire serves equally well, and is a particularly effective focus at night.  Traditionally, wells, particular locations on the banks of rivers, lakes and seas, special rock formations, clefts in the mountainside, may, and at one time or another, were, used in such a manner.

These focal points have two things in common:  they are unusual in some manner, and they represent the boundary, or, rather, the joining, of several different modes of existance, thus, within the Rite, acquiring the significance of bringing together not only the purely physical modes they may represent, but also the spiritual:   namely, an object that stand on the intersection of two different physical realities within the Rite becomes the focus of the joining of different spiritual realities as well - the World, and the Otherworld, the manifest and the unmanifest, the visible and the invisible, the mundane and the Sacred.

As the focal point becomes a joining, so, by identifying with it, we, also, become a joining.  As all things are reflected in each other, and as all things are connected, by simply seeing the truth in our focal point, we also see the truth within ourselves, if only for a brief time of the Rite.

Thus, in hallowing the focal center of the Rite, we honor the Center of Self, the Center of the Rite, and the Center of the Universe, as they come together in the ritual.   The ritual space reflects the pattern of the Universe, as well as the pattern of our own Self.

The natural focal points are usually what defines the natural ritual space - and, as was discussed before in the context of consecration, such natural sacred spaces are always desirable, if not always available.

If the space is natural, all we need to do is affirm the Center, it's nature, and our relationship to it.

If no natural space is available, or if we are using a human-build Temple-type space, a focal Center needs to be planned for before the Ritual begins.   Traditionally, such a focal point may be an altar, or some object/s on the altar, including, perhaps, a lamp or a candle, or a statue of a particular Deity - the nature of which as both the Center of ritual attention, and a Holy object in its own right, might be affirmed at this point.

One of the most important parts of planning a ritual, is deciding ahead of time what the Center focal point will be, what are the theological concepts it represents, how it relates to the overall model of the ritual, the theme of a particular celebration, and sometimes the rather mundane logistical necessities.

This does not have to be a complicated process, and certainly when the Center is either defined naturally, or if the Rite in question is small in scope, no complicated preparations beyond some thought is necessary.  Conversely, if the Rite is, say, on the High Day, and will be attended by many, the logistics, which all ultimately flow from the Center, can become fairly onerous.

The important thing to remember from the theological perspective is that whether you are using a small candle on a home altar, or a large rock on the top of a high mountain, once the Rite is underway we operate by the rules of the Spirit - we suspend disbelief, lay aside preconceptions, forget words such as "symbol" or "represent". Within the Rite, our focus *is* the Center of the World, the point where all things come together, and by joining with it, we share in its nature.

To put it another way, our Rite, including the physical space, the participants, and all things that may be included in it, becomes an Image of the Sacred Universe, and it is as real as any reality may be.

It is at this point, more so then at any other, where faith comes to the fore and takes charge, as we touch the deepest Mysteries by seeing the connectedness and numinosity of all things by opening our eyes to our small ritual corner of the World.

* * *

Here are some examples of ritual foci/Centers as well as the logic behind choosing them for a particular Rite:

In general, it might be noted that the Fire, the Well and the Tree (and a Tree may very well be understood in a very abstract fashion, such as a pole, or a vertical stone) are usually associated by modern Druids with the traditional Celtic representation of the ritual Center. It makes for a pretty triplicity, and works well with the concept of other traditional triplicities, such the Three Worlds, the Three Kindreds (Gods, Nature Spirits and Ancestors), the Three Elements (Land, Sky and Waters), etc. However, one, as always, must be careful when attempting to make to many straight-forward associations where the ancient traditions are concerned. For one thing, clearly often the ritual Center was something else entirely, as is especially clear in the more completely known related traditions, such as Norse or Greek. As mentioned above, a non-vertical stone, or a cleft in the ground, or a peak of the mountain, or a statue, might have, and did, serve as a ritual Center in particular cases. Additionally, despite our quite understandable desire to make sense of the "system" in a logical manner – any such attempt is bound to be somewhat artificial. On one hand we simply to do not know enough to make any conclusive decisions, and for another, pre-Christian religions rarely had a one unified system even locally, which is painfully obvious even from the evidence that we do have. Unlike "revealed" religions of the Book, Druidry is not really bound to make complete sense in it’s entirety – rather like life, really. And it is a valid question as to whether or not we do it a disservice by trying to impose a set of rules and associations of our own, albeit educated, conjecture, on something that may be as unruly as a thunderstorm, and have as many rules as love.

At any rate, the list of possible symbolic representations of the Ritual Center is endless, and the meanings of particular objects are endless as well, limited only by the imagination and knowledge of the practitioner.

Since a Druid learns by observing the world and its patterns, each object that we choose and use in such a manner is a lesson in wonder, full of meanings and shades of meanings, waiting for us to meditate upon and discover for ourselves.

* * *

The Hallowing segment may contain one or more of the following:

Consider the following example:

As an example of a far more simple solitary Rite, consider a Druid who uses a single candle as his Ritual Center, and a permanent altar as his Shrine.

In this case the act of lighting the candle become the act of Consecration, Settling and Hallowing. The Druid simply lights the candle after appropriate preparation, and says:

"I kindle the Sacred Fire,

In the eye of the Mother who bears me,
In the eye of the Father who begets me,
In the eye of the Spirit that indwells me,

In honor and in reverence.
I kindle the Sacred Fire,

As the Lady Brighid would kindle,
As the Foster Mother would kindle,
As the Hearth Keeper would kindle,

In love and in peace.
I kindle the Sacred Fire,

As a beacon unto the Holy,
As a ward against the Unholy,
As a flame of Holiness in my own heart,

In strength and in faith.
Oh Brighid of the Mantles,

Be Thou a bright flame before me,
Be thou a guiding star above me,
Be Thou a smooth path below me,

The day and every day,
This night and every night,
By the Sacred Three, so be it."

In general, Hallowing is a transition stage between the initiation and the consummation of the Rite, and, being liminal, constitutes one of the more emotionally charged and powerful segments, ideally.