Ritual Is Structure

Merriam Webster Online defines the word ritual in several ways.  First, as an adjective, ritual means "relating to rites or a ritual; ceremonial", "according to religious law", and "done in accordance with social custom or normal protocol".  As a noun, ritual is defined as "the established form for a ceremony; specifically the order of words prescribed for a religious ceremony", "ritual observance; specifically: a system of rites", "a ceremonial act or action", and "an act or series of acts regularly repeated in a set precise manner". Although the adjective ritual can enhance our understanding of the noun, the focus of this writing is this thing that we do as Pagans and as religious people: ritual. Therefore, for the purpose of this discussion it is clear that the word ritual is a noun, as illustrated by phrases such as 'Pagan ritual' and 'performing a ritual'. Ritual, then, is of an "established form", "a system of rites", and a "series of acts regularly repeated in a set precise manner". Ritual is, by its very nature, a repetitive act.

It is disheartening to see ritual being treated so disrespectfully within the Pagan community. Individuals get together with very little prior planning, say a few words, run amok, and eat; and while running amok is certainly part of the revelry of certain Deities, it is disrespectful to others, and generally inhospitable to participants who have taken their time to attend.  Attendees fail to participate in what has become core to Pagan ritual practice in the modern day: the Potluck Feast.  Some groups attempt to excuse blatant extraneous tardiness with what has become a cliche in the community: "We run on Pagan Standard Time".  Or they excuse their lack of preparation by claiming that they are "deviating from ritual structure".  The simple fact of the matter: ritual IS structure.  You cannot deviate from structure and still call what you do a ritual, because ritual is an "established form", a "system of rites".  To deviate from ritual structure is to deviate from ritual altogether.  To gather under this pretense is a deception, because a "get-together", even one that potentially contains some religious elements, is not a ritual.

Some people in the community won't appreciate this sentiment, and that is fine. They can continue holding their get-togethers and call them whatever they want.  However, some of us do care.  Some of us want the rituals we attend to have quality.  Some of us want the rituals we host to be well-received, and welcome guests back again and again.  But more importantly, as Pagan people who understand the basic tenets of magical practice, we know that setting a mood and giving our minds specific symbols will help us focus on the work at hand. Creating consistency in ritual practice assists all participants in connecting to the ritual practice.  In this writing, I will attempt to describe a very basic ritual form and the essential elements of Pagan ritual.

First and foremost, structure means structure.  The primary structural gauge we have in our society is time.  In order to properly begin, execute, and end a ritual, the participants must be there on time and have themselves and their materials ready.  Most people today lead very busy lives; they have jobs, families, homes to care for, and often the nature of their jobs requires them to spend extra time exercising and preparing special diets.  Time is extremely valuable.  Asking people to show up for a ritual at 3pm and then not beginning the ritual until 5:30 is extremely disrespectful of participants' time.  Likewise, showing up late on a regular basis shows a lack of respect for the time and effort of those preparing the ritual.  We show our hospitality and appreciation of one another by honoring the time we set aside to spend together and with Spirit.

The most basic structure of ritual itself is the same basic structure of any other event: it has a beginning, a middle, and an end.  The simplest way to create a ritual structure is to begin and end the ritual in the same way every time.  In Wicca, beginning the ritual usually consists of consecrating the altar, casting the circle, and calling the Deities.  In ADF Druidry, an offering is made to the Outdwellers, and then we enter the ritual space. A consistent beginning, be it consecration of an altar, creation of ritual space, a meditation, or even a simple chant will signal the beginning of the ritual to everyone present, joining them in ritual participation and creating a group mind.  Similarly, ending the ritual with a regular action, such as deconstruction of ritual space, a closing meditation, or a closing prayer will signal to the individuals that they are re-entering normal space and time, normal daily life.  This along with a ritual feast will help ground participants, which most of us will agree is essential for psychic and physical safety.  Beginning and ending a ritual the same way every time will not only facilitate focus on the ritual, it can also create structure while allowing the middle portion of the ritual to remain adaptable to different ritual occasions such as high days or rites of passage.

Effective Pagan ritual takes a similar form, whether the purpose of the ritual is to commune with Spirit or to perform a magical act.  First, participants ground and center themselves so they will be focused on the ritual purpose.  Then, energy is raised until it reaches a peak, when the energy is released toward the ritual purpose.  After raising and releasing energy, participants ground excess energy and center themselves again. A Feast is traditional after ritual, which also facilitates grounding.  If the energy in a well-balanced ritual were graphed, it would look like a bell curve.

Here is an example of a simple devotional ritual:
* Opening prayer
* Grounding & centering meditation
* Statement of purpose (We are offering X to Spirit)
* Chant to Spirit; invite or invoke spirit
* Offerings to Spirit
* Grounding and centering
* Closing prayer
* Feast

In ADF ritual, we "open the gates to the other worlds" which is the high point of ritual. When " the gates to the other worlds are closed", the power is released.
In Wicca, a cone of power is created for magical use, and is released by the Priestess or Priest toward a predetermined goal.

I go through this same energy raising and energy releasing process when I practice core shamanism:
* Invite the Spirits
* Drumming to raise energy upon which to travel
* Ride the sound of the drum, & return beat
* Journal the messages I received
* Prayer of thanks
* Feast

It isn't difficult to create an effective ritual.  It only requires a regular beginning and end, a balanced middle, and participants who are willing to show up on time.  The Goddesses and Gods, our Ancestors, the Spirits of Nature, and our brethren deserve ritual that hasn't been thrown together at the last minute.  They deserve punctuality.  They deserve thoughtfulness and mindfulness.  If you are inviting and honoring the Guardians of the Four Quarters, they deserve to be called by name, not simply acknowledged in a half-hearted manner because "everyone in the circle came from a different direction."  I urge you all to accept no more excuses for not calling the quarters in traditions that do such, or not cleansing the ritual space according to tradition, or not showing up on time and calling THAT a tradition! EXPECT quality ritual! DEMAND quality ritual! Your Gods deserve nothing less! YOU deserve nothing less!

And you know what? *I* deserve nothing less.

Imbolc Ritual - January 29, 2012

I attended the Sierra Madrone Grove Imbolc Ritual at 4pm on Sunday, January 29th, 2012 at the Unitarian Univarsalist Society of Sacramento with my Grove. There were several new people present for the ritual, but I knew most of them from other places in my life. We began the ritual by giving an offering to the outdwellers and processing into the ritual space.

Betula lead the ritual, Sean called upon inspiration, Lindsey performed the offerings, and I called to the Earth Mother. Our Deity of the occasion was Brighid. She was also called on as the spirit of inspiration. Brighid is a Patroness of a number of people in our Grove, so I felt her presence strongly. Manannan MacLir was called on to be our Gatekeeper. I personally called on Asclepius to help heal my friend's new premature baby so he will be healthy and fine. We also had a ceremonial lighting of candles for those of us who were voted onto the Sierra Madrone Grove Board of Directors.

Many previous Imbolc rituals we have had were accompanied by intense winds and other forms of inclement weather. It was surprising to experience such a calm, sunny day for Imbolc. We enjoyed the weather as it was, and some of us prayed for rain in spring. I have hope that the calm weather during this week is indeed an omen of stronger weather before the heat of summer arrives.

Betula read the omen, and we partook of the Waters of Life. The three Ogam drawn for the omen were ceirt/onn/idad: misfortune, movement, & vision. I see our Grove growing, and there are challenges that come along with growth. If nothing ever challenges us, we do not grow to our potential. We will grow, though; we have been blessed with movement and vision. We can see ways to meet the challenges ahead, and grow ever stronger. So yes, even misfortune can be a gift of the Kindred. It keeps us on our toes.

After ritual, we enjoyed a delicious feast. There were some exceptional sheep's milk and goat's milk cheeses and Fey wine made of milk and spices.

The Virtue of Hospitality

The Merriam-Webster Online Dictionary definition of hospitality is "hospitable treatment, reception, or disposition."  Definitions of hospitable listed are "given to generous and cordial reception of guests", "promising or suggesting generous and cordial welcome", "offering a pleasant or sustaining environment", and "readily receptive."  To summarize the definitions for the purpose of practicing this virtue in daily life, hospitality is: first, the act of having a receptive and pleasant disposition toward others, second, the act of offering generous and cordial invitation to guests, and third, offering the most comfortable and welcome setting to guests.

Hospitality is an ADF virtue because we believe in 'ghosti': we should give so that we may receive.  Ghosti urges us to be pleasant, generous, and cordial both as hosts and as guests to all our kin and to the Kindred.

Hospitality can be practiced in a formal way, such as having guests over to your home.  A clean, attractive, comfortable environment, delicious food and drink, and enjoyable conversation show hospitality to guests.  This form of hospitality may even begin before guests arrive at the doorstep, through a welcoming invitation.  But hospitality is more than simply inviting guests over and showing them a good time.  The root of hospitality is being kind and generous toward other people.  Keeping and encouraging a pleasant disposition is key to this virtue.  Being a pleasant person to meet and get to know, and being a gracious guest, is the first step in offering hospitality to others.  Being a person others can be comfortable around enables them to be receptive to a warm and pleasant welcome.  Maintaining a pleasant disposition also allows a person to be more receptive to the needs and desires of their guests so a more hospitable environment can then be offered.  But more than that, we cannot always invite someone over to experience the comforts of our homes.  Sometimes the only pleasantries we have to offer are a smile, a kind word, a pat on the shoulder, a hug.  Guests should not only feel welcome in our homes, they should feel welcome in our lives.  Making people feel welcome in our presence is the essence of hospitality.