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Tuatha de Brighid - Intro to TdB
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This article is based almost entirely and solely on the TdB foundational document. What is extrapolated is stuff that we have discussed on lists over the last couple of years - there shouldn't be any surprises here.
Introduction to TdB - Version 1.0 What We Are
TdB was conceived specifically as a place where Druids of all backgrounds, leanings and inclinations, and of good will, can come together for companionship and worship. This is the reason why we name Brighid as our Matron - for She, having been honored as both a Pagan Goddess, and a Christian Saint, has transcended the boundaries of historic intolerance, and as such, symbolizes for us the spirit of Modern Druidry. There is ample evidence to suggest that ancient religions, including those practiced by Druids, incorporated and reinterpreted religions that preceded them in time and space. If we are to follow that precedent, then modern Druids should, in fact, incorporate and reinterpret ideas from modern philosophies and religions. Thus, we encourage pursuit of Druidry as a path of natural growth and coalescence, rooted in the past, in harmony with the present, and reaching towards the future. This means that in TdB one might encounter an eclectic Druid, a traditionalist Druid, a Christian Druid, a Wiccan Druid, a Celtic Druid, a Norse Druid - etc. All have in common their interest in Druidry, and all are welcome within limits imposed by our ethics. We include an email community, which functions as a support group, a discussion forum, and an on-line ritual family for those who choose to make a commitment to us. Some of the goals we set for ourselves include becoming a full-fledged and legally recognized religious organization able to ordain it's own clergy, and administer an educational program Additionally, we have a couple of local groups who meet in-person and practice Druidry together. We are also a religious path of our own.
We view our
religious path as a Tradition - meaning that when we follow it, we do it by
choice, so that we may be in community with each other, and to the extent that
we are comfortable with it, not because we are required to do so. TdB Druidry is
about our relationship with the Divine, rather then about any particular
manifestations of the Divine. We
make no attempt to define the nature of the Divine conclusively.
In other words, we focus on the spirit in which we worship, rather then
on what we worship. We are also a
living path - our Tradition grows, changes and develops. This is how we
strive to walk our common path as stated in TdB foundational documents:
We commonly
identify ourselves as Modern Druids. This means at
least:
This is a concise statement of common belief as distilled from TdB foundational documents:
Our Ethical
Statement is as follows: We
believe that all things are of the Divine. Thus, we strive, to the best of our
ability, to treat ourselves, and all with which we interact, accordingly. We hold as greatest Virtues:
We hold as greatest Vices:
A TdB Druid is a Seeker of Truth.
Every religious
path has a central Mystery - both in the sense of the sacred focus of a
particular tradition, and a focal mystical concept. Ours is the
Mystery of Sacred Kinship. It is
the spirit in which we approach our relationship with the Divine, dictated both
by the nature of our path, and by our basic beliefs. Kinship is a specific type of relationship, characterized by such things a
The key word characterizing Kinship is "mutual", meaning that there can be no one-sided Kinship. In other words, a kinship that is not acknowledged and enacted by both sides is not a Kinship, even if a connection, of blood, or spirit, or what else, might otherwise exist. Such connections might signify an inherent potential for a relationship, but not the relationship itself. To name Sacred Kinship as our central Mystery means that we hold any relationship that is Kinship as Sacred - and that, as well, when we perform our Sacred Rites, we enter into, and enact, Ritual Kinship between us and those who share the ritual with us, be it human or otherwise - even if it is only in the context, and for the duration of, the Rite.
The purpose of the TdB ritual is to acknowledge and enact the relationship of Kinship between us and the Divine, the Divine external - Deities, Spirits, etc, and the Divine internal - our own Sacred Self. The potential for such a relationship already exists in accordance with our basic beliefs. Ritual is one of the ways in which we may realize that potential. The word "ritual" is defined simply as "any formal and customarily repeated act or series of acts". We certainly do not prescribe or proscribe any particular form or manner of ritual to our members - that is simply not our place or purpose. However, for a ritual to be specifically a TdB ritual, as opposed to a ritual performed by a TdB member, it should include certain elements:
Ultimately, it must be said that it is not any particular set of mechanics that defines a TdB ritual - but the spirit in which it is performed. No amount of complicated paraphernalia and elaborate poetry will do if the spirit of Sacred Kinship is absent. One will not go too far afield if one takes some time to think of how a person arranges an encounter with a well-loved and well-respected relative, and approaches a religious ritual in the same manner.
(with thanks to a Spirit Chief Emeritis for the original design and explanation, some of which is included here) The outline is meant to be an aid rather then a shackle. It is flexible enough to accommodate a whole spectrum of personal and group styles - from a simple two-minute personal morning service to a two-hour High Day public Rite with all the bells and whistles. Various segments of the outline may be combined and even rearranged to suit individual preferences and purposes.
A brief
explanation of the terms: "Ritual State" is a state of being which we enter in order to perceive both physical and spiritual reality as fully as possible at the same time. Physical reality - This World - is pre-eminent in our everyday existence for as long as we live within a physical body - it is a reality which is governed by physical laws and physically derived circumstances. Spiritual reality - Otherworld - is a reality which is governed by imperatives of faith, and prerogatives of intuition and mystery - and where Spirit/s exist with or without any connection to physical manifestation. Normally, the two realities are separated by the Veil - this may be understood as a veil across our perception, or in another metaphysical manner. The important part is that during ritual the Veil is parted, and both realities are recognized and acknowledged. Thus, an offering we give has both a physical and a spiritual component of importance, be it a song, a prayer, or a libation, and the Gods/Spirits we invoke, are as real and present in the Rite as the worshippers, or as an uncle one invites for a Sunday night dinner. A "Mystical Image" is to be understood in the context of this article as an image - a symbol - that is also, in the simplest sense, an aspect of that which is being imaged, or a personification, if you will. For instance, if a Rite takes place around a particularly shaped boulder, and within the Rite we recognize this boulder as an Image of the Earth Mother - then for the duration of the Rite at least, the boulder become imbued with the Spirit of the Earth Mother, and Her aspect - a physical presence within the Rite. As we believe that the Divine is present in all things, and that all things are interconnected, we are logically free to do this. In the same manner, an Offering/Acceptance exchange within the Rite is referred to as a Mystical Image of Kinship - meaning that it becomes a personification of Kinship within the Rite.
A Note about the Tree Meanings: Ash: The Celtic word for ash, Nion, comes from the root meaning a "thing produced". The Ash is used for the shafts of spears. Thus Ash is chosen for the first part of the Ritual because it produces the ritual and, like a spear, thrusts us into the Holy. Oak: The Word Ogham of Morainn mac Moin tells us ‘Highest of all bushes is the Oak.’ The Oak’s root system covers the same area as its branches, as it stands with its feet in the earth and its arms in the sky. This most glorious of trees is closest to the Gods, and thus is a fitting symbol for the Offerings section of the Ritual. Fir: The Old Irish name for the Fir, Ailm, comes from a root which can mean "that which goes forward". As we go forward from our Rite, the evergreen boughs of the Fir remind us of the eternity to which we have been connected. The naming and arrangement of the phases and segments of the outline are not merely a mnemonic aid - though they are certainly that as well. In each phase the spiritual essence of the tree (after which the phase is named) empowers the ritual and its Participants. By learning these meanings for Ash, Oak, and Fir, and the basic contents of each part, any person can lead any ritual, even extemporaneously. The format is a good guide to the discipline of ritual composition, whether it be solitary, family, small group, or large celebration. It’s beauty lies in its simplicity. Arrival:
We arrive to the sacred Rite with our mind, body and soul. Offerings:
We call to the Divine, and make Offerings. Farewell:
We thank the Powers, and bid farewell for a time.
A Brief Explanation of the
Ritual Outline: We approach the Divine in all senses of the word. The purpose of this phase is to be a transition between an ordinary state and a Ritual State. it is meant to prepare us for our encounter with Those we honor. Arrival: We arrive to the sacred Rite with our mind, body and soul. This may include consecration (that is "making sacred", or "setting aside for a sacred purpose) of space, time, and self, processional, and cleansing or banishing of unwanted influences. Consecration of space may include bargaining and offering to the Spirits of the place to be used for worship, blessing the space and/or purifying it. Consecration of time is usually accomplished by a clear audible signal, such as a bell ringing, delineating the beginning of the Rite, and consecration of self might include personal meditation and purification. Processional is a physical act of stepping into the sacred space. A song or a chant might accompany the act - this is especially effective in a group Rite. Banishing has to be understood in TdB context. Since the purpose of the Rite is to enact Kinship, and since Kinship is a mutual affair, it befits us to acknowledge that not every single creature in the Universe may want to stand as Kin to us. It is a matter of respect to the essential freedom granted all things to realize that we do not in fact have the right to claim Kinship with those who do not wish it. At the same time, those who would not stand as Kin to us should not be a part of the Rite. Thus, they are asked to leave us in peace for the duration. This asking may be done in a variety of manners, from gentle to aggressive, depending upon the disposition of individual worshipper or group. Those "banished" in such a manner are simply acknowledged as "not-kin", without any additional connotation or value judgment necessary, though certainly in some cases such a judgment can, and will, be made. There is a world of difference in value between an Animist Druid politely asking the Spirit of Rain to stay away for a bit while he celebrates a Rite in the forest clearing, and a Christian Druid telling Satan in no uncertain terms to take a hike - yet from TdB perspective it is a difference in degree, not in kind. Settling: We settle ourselves to the sacred purpose. Here we concentrate on literally settling our mind towards the Ritual State by acknowledging our own Sacred Self. This may include a meditation, a chant, or a song - perhaps it may include a motion or a dance as well, depending on the preference of the person or the group performing the Rite. One of the more powerful ways of accomplishing this segment is via a variety of "identification" actions. Here we may discover our own Sacred Self by recognizing our connection - our very identity - with the things we may recognize as Sacred. For instance, an individual may recognize himself as a part of Nature in her many aspects, or a part of a greater Divine whole. This may be accomplished by a meditation, even a simple silent thought, or again a poem or a chant. The Song of Amergin is a great example of such a piece. Where several people are present, they may want to transition from a collection of individuals to a group of Kin by identifying with each other, as well as with their surrounding - a song or a group chant is a great way of doing this. Finally, a moment of silence may be appropriate here as well. Hallowing: We hallow the focus and purpose of the Rite. Hallowing serves as a transition towards the Ritual State, and towards the communion with the Holy. Thus, "hallowing", which means simply "making holy" is an appropriate name for this segment. If the ASH section of the Ritual is symbolized by the spear thrust towards the divine, then the Arrival and the Settling segments are the shaft - and the Hallowing is the point. Basically, in this segment we focus out attention from ourselves and towards the specific purpose, and the central symbol/s ("symbol" here is used in the sense of a "mystical image" - meaning that the symbol partakes in the nature of that for which it stands) of the Rite. This may involve the statement of the purpose, a blessing of the Ritual Center (an altar, a tree, a fire - as is appropriate for the particular Rite), a further identification of the worshippers with this central symbol and purpose, etc. By the end of this segment, we enter the Ritual State, all the preliminaries are finished, and we are ready for our encounter with the Divine. This is the central part of the Rite – and the most important – the heart of the matter, as it were. If the purpose of our ritual is to strengthen our Kinship with the Divine, then this phase enacts it. As we believe that all things in the Universe are interconnected - and further, as we aim to enact our Kinship with that aspect of the Universe that we explicitly acknowledge in the Rite, then the act of Offering and Receiving – the act of sacred exchange – is the mystical image of this interconnection and Kinship. Offerings: We call to the Divine, and make Offerings. This segment will usually consist of Invocations, either accompanied by individual Offering, or followed immediately by a common Offering. An Invocation is simply a prayer, the purpose of which is both to ask One addressed to fully manifest within the Rite, and to focus the worshippers' attention on the Deity/Spirit addressed. An offering given may be many things: a blessing/praise prayer, a song, a poem, a physical object that has been blessed and prepared for the occasion - with the understanding that both the physical and the spiritual aspect of the object play an important part, etc. Acceptance: We accept the return Gifts of blessings. Since Offering and Acceptance constitute two aspects of the same act of Exchange - the act that becomes a Mystical Image of Kinship within the Rite, it is often more useful to consider them together. We take on faith that by giving an Offering, we are initiating an Exchange with the Kindred Spirits - and that when we give, we also receive something in return. How we accept this return is up to us. One way is to simply have a moment of silence, of allowing the Divine to speak to us within our souls. Another is to have a Communion - that is share a ritual meal with the Kindred Spirits, blessing the food for our part, asking for the Kindreds to bless it in return, and then sharing the food or drink. It should be appreciated that this is the most holy part of the Rite, and therefore should be approached with all due reverence. Kinship: We celebrate and enjoy our companionship and Kinship. This is simply a time within the ritual to relax for a moment and appreciate our relationship with each other and with the Divine. There are no rules save doing whatever makes the participants feel good. There may be a song, a dance, sharing of stories, good, toasts and boasts, etc. This phase is exactly symmetrical to the Approaching Phase. Where ASH is a transition from the common to the Sacred, the FIR is the transition from the Sacred to the common. Farewell: We thank the Powers, and bid farewell to our close companionship for a time. The elements of this segment may include a form series of thanksgivings, for instance, thanking each Power that had been invoked in turn. It may also include a formal good-buy - though it is important to realize that this is merely an indication to the Powers that we are about to turn out attention to other things, we certainly should not presume to banish Them or any such thing. Internalizing: We internalize our sense of communion, so that we may carry it with us. This may be accomplished via an inspirational, reverent song or chant. Or, one may meditate on what has been accomplished in the Rite. Alternatively, a simple moment of silence is appropriate as well. The purpose here is to bring one's attention back to oneself and to the physical world - but with a renewed sense of spirituality. Retiring: We retire from the Rite and into the everyday world. The actions in this segment may be as simple as saying: "This Rite as ended". On the other hand, depending on where and how the Rite takes place, one may consider de-consecrating the space and returning to it's own purposes. Additionally, if a particular audible signal to delineate Sacred Time has been given in the beginning of the Rite, the same signal ought to be given now to mark it's ending. A recessional song or chant may also be appropriate.
Examples:
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