Sasha Wolf

Member # 7125
CTP-Prelim

Cosmology 1
Question 1
Describe the generation of the cosmos, and what is done in ADF ritual to ensure that the
cosmos remains in order. (300 words min.)
In Indo-European myth, the cosmos is typically generated from a primal sacrifice. For
instance, in Norse myth Odin and his brothers sacrifice the giant Ymir (Newberg chapter 2, step
5). In the Vedas, two versions of this myth are found. In one, Purusha (which Puhvel translates as
Man) is sacrificed to make the world and the four castes. In the other, earlier version, Yam
(translated Twin) is killed by Manu (also translated Man). Yam is the first person to die and
therefore establishes a human presence in the Otherworld; Manu becomes the first priest and
institutes divine law (Puhvel 285-286.)
In ADFs Core Order of Ritual, there is a requirement to ritually recreate the Cosmos
after the Statement of Purpose and before opening the Gates. This requirement consists of three
mandatory elements and one optional element that is very widely followed. The three mandatory
elements are: establishing the Sacred Center; acknowledging either the Three Worlds or the
Three Realms; and including the Fire in the representation of the Sacred Center. The optional
element is the addition of the Well and the Tree to the representation of the Center; together,
these form the Three Hallows or Three Gates, which are discussed further under question 2. The
Three Worlds are the Upperworld, Middleworld and Underworld, while the Three Realms are
those of Land, Sea and Sky (Clergy Council). Recreating the cosmos in this way in our rituals
aligns us with the original sacrifice that in Indo-European myth enabled the creation of the
world, and thus ritually contributes to maintaining it (Newberg chapter 2, step 5).
We further align ourselves with the primal sacrifice through the offerings we make.
Today, this most often involves a simple offering of a gift, which may be ritually destroyed as a
way of releasing its energy, e.g. by burning or breaking it. Historically, the offering would have
involved the death of an animal, but ADF does not permit blood offerings today (Newberg,
chapter 2, step 8; Clergy Council). Those who do wish to use animal symbolism can create a
representation of an animal, e.g. made of bread, to be ceremonially killed. Part can then be
offered, and the rest consumed by the worshippers. However, offerings without animal
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Sasha Wolf
Member # 7125
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symbolism are probably more common. Whichever way is chosen, one way of looking at the
sacrifice - particularly if the offering is destroyed in some manner - is that we are using the
forces of chaos to feed the cosmos in a controlled manner, maintaining it in order. If we excluded
these forces completely, the cosmos would stagnate and die. A nice illustration of this is that the
Tree requires water, which is often identified with the forces of chaos (Fickett-Wilbar).
Finally, celebrating the Wheel of the Year can also be seen as a way of conforming to and
maintaining the cosmic order (Dangler).
Question 2
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 ADF ritual is most often exemplified by objects representing the
Fire, the Well and the Tree. They are referred to as the Three Gates because they function as
portals through which we can connect to the Kindreds, welcome them into our ritual space, and
receive their energy (Unknown). The existence of these portals, providing a safe way to
communicate between the worlds, reflects the idea of the cosmic order in which everything is in
its proper place, yet connections can be made between different parts where they are needed
(Newberg chapter 2, steps 5 and 6).
Fire is the only Gate that is required to be present in every ritual. Because the flame and
smoke move upwards, it is thought of as a Gate to the Upperworld. It is considered to be a
unifying element within ADF because it is common to almost all hearth cultures; for instance, it
was personified as Agni in the Vedas and Vesta in Greek mythology. It is also the most dramatic
of the Gates, especially if offerings can be chosen to make it blaze up, and this makes it
particularly effective in public ritual. It transforms offerings so that they become accessible to the
deities (r nDraocht Fin 23). It represents the Sky Power and brings the light of the Heavens
into the grove (r nDraocht Fin 27, 28). It was the first of the Gates to be introduced into ADF
ritual (Newberg chapter 2, steps 5, 6 and 8).
Because the Well leads down below the surface of the Earth, it is the Gate to the
Underworld, connecting us to the Ancestors and chthonic deities. As the Fire represents the Sky
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Sasha Wolf
Member # 7125
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Power, the Well represents the Earth Power, and similar to the Fire, offerings can be thrown into
the Well to be conveyed to these beings. In addition to a well, this Gate can also be represented
as a pit, shaft or chasm (r nDraocht Fin 23, 28). It was the second Gate to be added to ADF
ritual. An historical precedent would be Mimirs Well in Norse mythology (Newberg chapter 2,
step 5; Appendix A).
The Tree was the third and final Gate to be added to ADFs ritual. It stands at the centre
of Middleworld, connecting us to the Underworld via its roots and the Upperworld via its
branches. Thus, it connects all three Worlds. It can also be represented as a mountain or pillar (r
nDraocht Fin 23).
Depending on hearth culture, the Gates may be personified as deities (e.g. the
identification of the Fire with Vesta or Agni as referred to above), or they may be associated with
items from the relevant cultural mythology (so the Well may be identified with Mimirs Well, for
instance, or the Tree with Yggdrasil, the Norse world-tree). They may also simply be addressed
as Fire, Well and Tree. It is customary to make offerings to each of them (Newberg chapter 2,
step 5).
The order of the cosmos is reflected in the inter-relationship between the Gates. The Well
feeds the Tree, which in return drops its fruits (often nuts) into the Well. Wood from the Tree
feeds the Fire, and when necessary Fire clears space in the forest for new trees to grow. In this
way, the principle of *ghosti - a gift for a gift - is built into the structure of the cosmos (FickettWilbar).
Question 3
Explain the divisions of the cosmos in ADF ritual, and why the cosmos is divided in this way.
(300 words min.)
There are two main ways in which the cosmos can be divided in ADF ritual, with the
choice depending on hearth culture and personal preference. The first way is to divide the
cosmos into the Three Realms of Land, Sea and Sky, a pattern derived from the work of Georges
Dumzil. The second way is to divide the cosmos into the Three Worlds of Heavens, Upper
Realm or Upperworld, Middle Realm or Middleworld, and Lower Realm or Underworld. This
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Sasha Wolf
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triad is also sometimes referred to as the Vertical Axis, a term coined by Mircea Eliade (Newberg
chapter 2, step 5). Whichever pattern is used, the three Realms or Worlds are typically each
associated with one of the Gates: the Fire is seen as corresponding to the Upperworld or Sky, the
Tree to the Middleworld or Land, and the Well to the Underworld or Sea (Dangler). Each World
is also especially associated with one of the Kindreds: the Upperworld is the home of the deities,
the Middleworld is the dwelling place of the nature spirits, and the Underworld is where the
Ancestors are to be found (r nDraocht Fin 24-25).
The cosmos is divided in these ways because there is ancient Indo-European precedent
for each of these threefold divisions. They can be seen as an exemplification of the cosmic order,
known as rta in the Vedas, *xartus in Proto-Indo-European, asha in Indo-Iranian, or orlog in the
Norse hearth culture. The Three Realms are found especially in Celtic oaths. The Three Worlds
are found in Greek myth, where they are ruled by Zeus, Poseidon and Hades respectively, and in
Norse myth, although in the latter system, each World is tripled to make nine in total. Aligning
ourselves with these divisions is one of the ways we raise power in ADF ritual. This power can
be used to open the Gates and to support us in raising further power later in the ritual. We also
bring our thinking into harmony with that of our ancestors, which helps to prepare us to worship
in the way they did (Newberg chapter 2, step 5).
Question 4
Explain why the fire is an essential element of ADF ritual, and what relation it has to the
sacrifice. (150 words min.)
The Fire is considered to be a unifying element within ADF because it is common to
almost all hearth cultures. For instance, it is present in the Roman hearth culture as Vesta and in
the Vedic hearth culture as Agni. Fire was a common element in ancient Celtic and Greek rituals
and continues to be used in religions that are descended from Indo-European practices, such as
Zoroastrianism and Hinduism. Fire customs such as the lighting of the Yule log and the use of
fires for purification at Beltane have also been adopted into Neopagan traditions, including those
of ADF Groves (Newberg chapter 2, step 5).
Fire is particularly valuable in ritual because it transforms our offerings so that the deities
can access them (r nDraocht Fin 21). Destroying an offering also emphasizes the finality of
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Sasha Wolf
Member # 7125
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the gift, since it cannot be taken back. Fire has been connected with sacrifice since Paleopagan
times. For instance, the Greeks believed that the fire would carry to the deities the scent of the
fats and incense that were offered to them. Fire is also the most dramatic of the Gates, especially
if offerings can be chosen to make it blaze up, and this makes it particularly effective in public
ritual. It was the first of the Gates to be introduced into ADF ritual (Newberg chapter 2, steps 5, 6
and 8).
Question 5
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.)
The Gatekeeper in ADF ritual is a liminal figure. Their function is to help us to open the
Gates and keep them open for the duration of the ritual so that we can communicate with the
Kindreds and receive blessings from them across the worlds. Because of this, good Gatekeepers
are usually liminal figures who stand on the boundaries between the worlds. They are easy for
humans to communicate with because they are already partly within our world. These figures can
include messengers, guides, psychopomps or guardians of boundaries (Newberg chapter 2, step
6).
While we can communicate with the Kindreds without help, the Gatekeeper can enhance
that communication by joining their power with us. Opening the Gates becomes something that
we do together, rather than either human or Gatekeeper doing so alone (Newberg chapter 2, step
6). Closing the Gates at the end of the ritual is also done jointly (Newberg chapter 2, step 16).
A good Gatekeeper is appropriate to the hearth culture in which the ritual is being
conducted and to the purpose or occasion of the ritual. Most commonly, a deity is chosen, but an
ancestor or nature spirit can also act as Gatekeeper. A single hearth culture may have more than
one figure that can be called upon as Gatekeeper. In my Gaulish hearth culture, for instance,
Cernunnos, Epona, and Garanos the Crane are all suitable as Gatekeepers, and I have worked
with them all. Cernunnos is suitable because he is a liminal figure who is often viewed as
holding opposites apart and in balance. As a waterbird, the Crane is also a liminal figure, since he
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Sasha Wolf
Member # 7125
CTP-Prelim

can stand both in land and in the water and can also fly through the sky. (Newberg chapter 2, step
6). Finally, Epona is appropriate because she was depicted in Gaul with keys, suggesting a role
as a gatekeeper or guardian of the threshold, and also appears with imagery associated with the
liminal state of death, such as ravens and dogs (Green 18, 92).
Question 6
Describe the relationship between earth and sky in ADF ritual. (125 words min.)
Honoring the Earth Mother during the opening of the ritual and thanking her at the end
are required steps in the Core Order of Ritual (Clergy Council). This reflects the importance of
Nature in ADF ritual and Neopagan religion generally (Newberg chapter 2, step 3) and the
particular urgency of ecological concerns today (Newberg chapter 1). The exact understanding of
this deity is not prescribed; some ADF members and Groves consider her as a deity that
encompasses the entire planet, others identify her with one member of their hearth pantheon, and
others still focus on her aspect as a sovereignty goddess and/or as universal Mother (Newberg
chapter 2, step 3).
There is no corresponding requirement to honour a Sky deity, but many ADF members
and Groves choose to do so, usually conceptualising this deity as a Sky Father. This may be seen
as a way of honouring balance between masculine and feminine genders and between the
qualities of the Earth and the Sky. It also provides a link to ancient Indo-European religion
(Newberg chapter 2, step 3).
Earth and Sky also feature in the Two Powers meditation in the form of the Earth Power
and Sky Power. This meditation connects participants to the Earth and Sky as sources of power
(Newberg chapter 3). It is commonly used as part of the Group Attunement portion of the Core
Order of Ritual (Newberg chapter 2, step 1). The Earth Power is also known as the Underworld
Power, seen as the waters that flow beneath the surface of the Earth, representing memory of the
past as well as the chaos of unlimited possibility. Through its magic we can connect to other
minds and forms of consciousness. The Sky Power is also known as the Heaven Power, giving
form to the potential contained in the Underworld Power, creating order. Its main symbols are the

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Sasha Wolf
Member # 7125
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sun and moon, and it lends will and vision to our magic. The Gates can be seen as the boundary
between these two Powers, both of which are present in every being (r nDraocht Fin 26-27).
Again, using a meditation that includes both of these Powers can be seen as a way of
promoting a balance between these energies. Thus, the relationship between Earth and Sky which
is reflected in ADF ritual is one of balance and respect for both, while acknowledging the
particular importance of honouring the Earth in 21st-century conditions.
Question 7
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.)
The five contexts of sacrifice that Rev. Thomas describes in his paper are Maintaining the
Cosmic Order; Delivering Services Through Gifts; Providing Protection; Commensality or
Community; and Mitigating Order with Chaos (Thomas).
The idea of sacrifice maintaining the cosmic order derives from Indo-European creation
myths. Many of these involve a primal being who is sacrificed; the cosmos is made from his
body. Often, this being is a twin, and it is the other twin who carries out the sacrifice. The
sacrificer is often identified with Man, who is therefore the first priest, and the sacrificed twin
is often a king. Sometimes, an ox is also sacrificed at the same time. Elements of this pattern are
found in the Rig Veda and the Poetic Edda, as well as in Roman legends of the founding of Rome
by Romulus and Remus (Thomas).
The context of delivering services through gifts relates to the Proto-Indo-European
concept of *ghosti, in which guests and hosts owe each other reciprocal obligations. Violations
of these obligations could provide cause for war, so seriously were they taken. *Ghosti created
obligations that were similar to those between kin, even where no relationship of blood or
marriage existed. A ritual exchange of gifts was an important element in establishing these
relationships. Once established, relationships of this kind could continue for several generations.
The patron-client relationship was a special example of this reciprocal relationship. The
wealthier of the parties was expected to give the more valuable gift, and in Greek religion this
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Member # 7125
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led to the idea that the deities would return a hundredfold the value of the sacrifices offered to
them (Thomas).
Offerings for protection are made to guard against evil influences and bad luck. The
worshippers might be seeking to prevent or turn aside war, disease, death or other forms of evil.
Ritual executions of criminals in Paleopagan times could fall into this category, since they
removed evil from the community. Lesser crimes or ritual pollution could also be expiated
through sacrifice, or communal guilt could be expunged through the sacrifice of a scapegoat (in
Greece, usually a human volunteer). In some hearth cultures, apotropaic sacrifices were also
made to the dead to stop them from intruding on the affairs of the living (Thomas).
Commensality in sacrifice refers to the context of the shared meal. The sacrifice of an
animal would be followed by cooking and feasting on its flesh. For instance, in Greece this was
the only source of meat for consumption. Only the skin, bones and fat would be kept aside for
the deities. Any festival would be accompanied by such a feast. These would be joyful occasions
that brought the community together in unity. Offering food to the deities also echoed the patronclient relationship, where it was commonly expected that the client would supply the patron with
food in return for other favours such as protection and a share in their spoils of war (Thomas).
The concept of mitigating order with chaos is more modern in origin than the other four
contexts. This draws on Fickett-Wilbars idea that chaos feeds order, discussed in answer 1: in
sacrifice, we use forces of destruction - i.e. chaos - to maintain the order of the universe. If there
is an excess of chaos, society falls apart; but if there is an excess of order, the lack of flexibility
causes tensions that can lead to fractures. The aim is to achieve a balance between order and
chaos, not allowing either to predominate. Thomas refers to this as a liminal state.
The effect of sacrifice on the cosmos is to help to maintain it by re-enacting the primal
sacrifice. By destroying the sacrificial offering, its constituent parts are returned to the cosmos
and replenish it. This is seen in the Indic Aitareya Brahmana, where by arranging the parts of the
offering in a certain way, the priest is said to place it in the worlds of the sun, wind, earth and
cardinal points. A controlled measure of chaos and destruction is used to keep the cosmos alive
(Thomas).

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Sasha Wolf
Member # 7125
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The effect of sacrifice on the participants is to make the power of the cosmos available to
them. For instance, by participating in a communal meal following the sacrifice, the participants
bodies are nourished; by returning energy to the cosmos, it becomes available to us as healing.
The communal meal can also help to bind us together as a community. Sacrifice can also serve to
purify us, and allows us to feel confident that we have done our part in our relationship with the
deities and can therefore expect to receive blessings and protection from them. Thomas says that
in this way, reciprocity provides us with a roadmap for our interactions with the Kindreds.
Question 8
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 a required part of the Core Order of Ritual and must be completed before
opening the Gates (Clergy Council). It means the removal of things that hinder us from
participating fully in the ritual, such as negative spiritual energy or disruptive psychological
states. It can also be thought of as removing ritual impurities arising from extraordinary life
events such as birth or death, and this view was important in ancient paganisms, although it is
less common in ADF. It can also add something to what is being purified, such as a pleasant
scent, in order to create a state conducive to ritual; and it can mark out the thing that is purified
as special. Purification can also include the supplementary step of making an offering to the
Outsiders, beings that might otherwise disrupt the ritual. All of these functions make purification
an important step in ADF ritual.
There is no set requirement as to what must be purified; it can be the ritual participants,
the ritual space or the tools that will be used. Purifying the participants is the most common
choice, however (Newberg chapter 2, step 2). One popular point at which to do this is when the
opening procession reaches the ritual space (Newberg chapter 2, step 1).
There is no restriction in ADF ritual on who can perform the purification. It does not need
to be a clergy member, for instance. Solitaries must necessarily perform the purification for
themselves, and Newberg includes an example of this. In a group ritual, one or more of the
members may purify the others (e.g. by asperging or censing them), or everyone may participate

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Sasha Wolf
Member # 7125
CTP-Prelim

in the purifying together (e.g. by singing a chant). One of Newbergs examples combines both of
these methods.
Question 9
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.)
The blessings in ADF rituals come from the Kindreds: ancestors, nature spirits, and
deities. Some believe that they come especially from the Beings of the Occasion. This element in
ADF rituals is based on the concept of do ut des, translated I give that you may give. In our
rites, we as hosts give offerings to the Kindreds and Beings of the Occasion, and this creates a
reasonable expectation that they as our guests will offer us gifts in return. This is modelled on
ancient understandings of hospitality, known in Proto-Indo-European as *ghosti. The more
senior of the parties, in this case the Kindreds, are expected to give the greater gifts. These may
include healing, protection and other favours. They may come through external changes in our
lives, or through strengthening desirable qualities within us (Newberg chapter 1; chapter 2, step
11).
In the Core Order of Ritual, the blessings are part of the return flow that begins after the
Prayer of Sacrifice, with the Omen. This may be used to divine what specific blessings the
Kindreds offer us in return for our gifts. The blessings themselves come next. (Newberg chapter
2, step 10).
The blessings are provided via three distinct steps: calling for the blessings, hallowing
them, and affirming them. Calling for the blessings functions as a polite request and a reminder
of the *ghosti relationship. It can also be used to indicate to the Kindreds what specific blessings
would be most welcome. The blessings are most commonly represented by a cup of water or
other beverage, referred to as the Waters of Life. Other possible vehicles for the blessings
include a sprinkling of water, the heat of a fire, a communal feast, or a token that can be taken
away (Newberg chapter 2, step 11). In the hallowing stage, this physical vehicle is formally
imbued with the blessings (Newberg chapter 2, step 12). Finally, in the affirmation of the
blessing, the physical vehicle and the blessings it conveys are accepted by the worshippers and
integrated into their body, mind and spirit (Newberg chapter 2, step 13).
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Member # 7125
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Member # 7125
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Works Cited
r nDraocht Fin. Our Own Druidry: An Introduction to r nDraocht Fin
and the Druid Path. ADF Publishing, 2009. Web. 10 June 2016.
Clergy Council. The ADF Core Order of Ritual for High Days. ADF, n.d. Web. 30 April 2016.
Dangler, Michael. Nine Tenets of Druidic Ritual. ADF, n.d. Web. 30 April 2016.
Fickett-Wilbar, David (Ceisiwr Serith). Sacrifice, the Indo-Europeans, and ADF. ADF, n.d.
Web. 30 April 2016.
Green, Miranda. Symbol and Image in Celtic Religious Art. London: Routledge, 1992. Print.
Newberg, Brandon. Core Order of Ritual Tutorial. ADF, 2007. Web. 30 April 2016.
Puhvel, Jaan. Comparative Mythology. Baltimore: Johns Hopkins University Press, 1987. Print.
Thomas, Kirk. The Nature of Sacrifice. ADF, n.d. Web. 30 April 2016.
Unknown. ADF Ritual Frequently Asked Questions. ADF, n.d. Web. 11 June 2016.

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