(Continued)

PART 2: OFFERING TO THE POWERS

Preliminary Offerings: There are two preliminary offerings usually made at this point.

First the Bard of the rite invokes the power of poetic inspiration to indwell both the priest/esses and worshippers. This may be either an offering to a specific Deity or a general attunement to sources of inspiration in the Self.

Next we offer to the spirits commonly called the Outdwellers. These are the Powers that can be inimical to mortals or oppose our own God/desses. We acknowledge their presence, asking them to leave our rites in peace. We also acknowledge the parts of ourselves that might, likewise, interfere with proper worship.

Three Kindred Offerings: In each of our rites we invoke and offer to the Spirits in three categories. We call these the Kindreds to reflect their family relationship with one another and with us. The Nature Spirits are those who ensoul soil and stone, water and wind, bird and beast. The Dead are our ancestors, both those of actual blood or those of our heart and affection. The God/desses are the eldest Children of the Mother, the Brightest, Wisest and Strongest. For each of these we speak an invocation and make a proper offering.

When these Triad Offerings are made the worshippers should meditate on and call to those Spirits that are closest to her. Her own Ancestors, her God/ desses, her allies among the Nature Spirits are called to join us in honoring the Patron Powers of the rite.

Patron Offerings: Each of our rites is commonly dedicated to two or more of the God/desses. These are usually chosen either for their connection with the seasonal holiday being celebrated, for their ability in the area of the work being done or their special relationship with the mortal focus of the rite. The Patrons of the rite are first invoked with expressive prose or poetry, sometimes accompanied by a visualized image of the Deities. A proper offering is made as the priest/ess invokes. After the formal offerings there is usually a time when members of the company can make personal offerings. Usually these are 'Praise Offerings' - offerings of art - songs, poetry etc., though they may be thanks to the Powers for blessings received.

Final Sacrifice and Omen: After the Praise Offerings the priest/ess gives a final Prayer of Sacrifice and makes a large offering to the Fire. This is the moment whenevery worshipper sends her love and respect, her energy, through the Gates to the Patrons and Powers. After the Sacrifice the priest/ ess seeks an omen, doing a simple divination to determine what sort of blessing the Powers offer in return for our gifts.

PART 3: THE BLESSING

Opening to Blessing: The priest/ess leads a meditation combining the presence of the powers with the content of the Omen. We also meditate on our own needs, those of our loved ones, and our community.

At this time there is usually a litany in which the assembled company pray to be given the Blessing, in the form of the Waters of Life. In this moment your personal desires should be strongly imagined, held in the mind and heart, with harm to none and for the good of all.

The Waters of Life: The Blessing of the Powers is commonly given as a cup or horn of drink. There is always clear water or fruit juice and sometimes ale, wine or even whiskey (Gaelic: uisge na beatha, water of life). The priest/ess invokes the Blessing as water drawn from the Well of Potentials and held in the light of the Fire of Transformation. We contemplate again our needs, and the Omen as we drink the Blessing. We often sing an anthem or listen quietly during this most reverent moment.

Works: If there is any social or magical task to be accomplished it is done at this time. Healings, announcements of weddings, child blessings, workings for community good may occasionally be part of the rites.

PART 4: THANKS, AND CLOSING:

After all is done we give proper thanks to all the Powers. The priest/ ess leads us in thanking the Patrons and the Kindreds. We thank the Gatekeeper and conjure the Gates to close. We renew our grounding, our connection with Earth and Sky, and center the energies of the rite in our souls. We allow any excess energy to flow away into the ground as we offer any remains of the rite to the Earth Mother.

The rite concludes with a blessing and we often sing a closing chant as we leave the Grove.

SOME CONVENTIONS OF DRUIDIC RITUAL

Our rites are open and inclusive. We do not close our circles, and you are free to come and go as you please during the rite. We ask only that you be respectfully quiet and attentive when within earshot of the ritual.

If you have a Praise Offering that you wish to perform, please see our Grove Liturgist before the rite. We ask that you not applaud the Praise Offerings, rather give the energy of your appreciation to the Patrons.