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There are four elements that define a Tuatha De Brighid ritual as “traditional”:
- Brighid. As we view ourselves as a Tribe, we view Brighid as our tutelary Goddess. So it is important to honor Her in any TDB Rite, in addition to whatever Powers one may address. This does not have to be in a formal invocation – but some mention should be made.
- Attunement. Attunement is an act that evokes a state of one-ness with the Sacred Cosmos. It may be done with words, or with meditation, or in some other way, but it is important to do this because this one-ness is one of the central parts of our Tradition.
- Offering. An offering, especially in an informal ritual, maybe a simple “thank you”, or a blessing, or a consciously evoked emotion directed at the Powers, as well as a physical sacrifice. It is important to do this because one of the key parts of our Tradition is the idea that we give as well as receive in our relationship with the Powers.
- The Three Mysteries. The Mysteries are the heart of TDB Tradition. The Triple Awen of Art, Truth and Kinship is the Center of our ritual, and thus, if the Rite is to be a TDB Rite, it should be honored, or invoked in some way, though it need not be necessarily in the manner of a formal Sacrament.
These elements may be done in any number of ways – as poetry or prose, as a dance, as a meditation, as an art project, and in whatever way one’s imagination and creativity leads.
By Ash, Oak and Fir – the full formal traditional Tuatha De Brighid ritual outline.
A Note about the Tree Meanings:
Ash - Ash was used for the shafts of spears by the ancients. 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. The Ogham name corresponding to this tree is Nion. It may come from the Old Irish word meaning “fork” or “loft”. The first meaning may have denoted the entire concept of writing, while the second, for us, may mean lifting us up into the sacred realm. In Ogham divination, the meanings of Nion include wisdom and connection.
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 tree was considered sacred by many traditions, and it is the sacred tree of Brighid Herself. Thus, it is the appropriate symbol for the central part of our ritual. The corresponding Ogham name is Dair. The associated divination meanings include strength, stability, nobility and law.
Fir - 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 ritual may be ending, but it leaves us forever transformed. Our ties to the Divine are without end, they remain ever green and living. The Ogham corresponding to Fir is Ailm. The meanings associated with it include future vision, clarity, achievement and energy.
The Outline:
The following outline is for a full, formal Rite. It may easily be adapted for a solitary or a group ritual. This outline is not meant to be dogmatic. While it is suggested that all the segments not marked as “optional” be included, TDB does not have ritual police that checks up on folks. Moreover, we encourage creative interpretation. Many of these parts can be combined, for instance, and many parts may be added if desired. For instance, it is usually very nice to add appropriate music, chants, movement, ritual plays, and other creative elements to customize the Rite to your satisfaction. On the other hand, the full Rite can also be done extremely minimalistically if the celebrants are so inclined.
ASH – Arrival / Settling / Hallowing
- Dedication – declaration of the purpose of the Rite.
- Waters of Death Rite – purification of the participants and the ritual space by pure Water; may include an appropriate meditation.
- Consecration of time – usually a bell, or some other musical signal.
- Consecration of space and participants – this is not necessary in a permanent ritual space, or for participants who took a permanent Consecration Oath, such as Priests or Initiates.
- Lighting the Living Flame – the Living Flame is represented by Fire-in-Water, such as a floating candle, or some other fire burning in a container symbolizing water. Usually, this is accompanied by a prayer to Brighid, as the Flame also represents Her presence.
- Attunement – evocation of unity between the participants, the sacred space, and the sacred Cosmos, including the Four Directions, the Three Worlds (or Three Realms), the Two Powers, and the Center.
- The Peace – declaration of peace in the Cosmos for the duration of the Rite – this is often combined with Attunement.
- Might also optionally include:
- Processional – a song or chant as the participants enter the ritual space.
- Establishing the physical boundaries of the ritual space – this may be done during purification or consecration, for example, or before the beginning of the Rite proper. This is not at all the same as casting a circle in a Wiccan Rite. Rather this is simply establishing the concrete volume of one’s Sacred Grove or Temple, if one feels the need for definite boundaries[1].
- Bargaining with the local Spirits of Place – if the ritual space is outdoors, or anywhere where the relationships with the Spirits of the Place is not established, it is advisable to make special initial offerings to the local Spirits; it’s their place, after all, and it’s only polite; this may be done as the boundaries are being established, but in any case, it should be done before purification and consecration.
- Protection – the Outdwellers Rite, or some other form of protecting the ritual space; should be done before purification.
- Meditation for a variety of purposes.
- Unity - a chant of a prayer evoking a sense of unity between the participants of the Rite and Tribe.
- Two Powers Meditation.
- Consecrating tools or ritual objects that may be needed for the Rite.
- Centering Meditation.
- Whatever else is appropriate to the opening of the Rite.
OAK – Offering / Acceptance / Kinship
- The Call – invocation of the Powers; in a High Day Rite the Three Kindreds of Deities, Spirits of the Land, and Ancestors would be invoked, in addition to the Deities/Spirits of the Occasion, however in some Rites only one type of Power, or specific Powers maybe called; Brighid would also be formally called upon at this time.
- The Offerings – separate specific offerings may be made to each Kindred and each Deity/Spirit at this time if desired; this is most easily and naturally done during the The Call, but may be done separately; strictly speaking, while this is traditional, it is not necessary, since the main Offering is part of the subsequent Waters of Life Rite; on the other hand, there is something to say for the effort of giving a special gift to each Power one wishes to please, or performing an offering appropriate to the occasion.
- The Waters of Life Rite – the Waters of Death are transformed into the Waters of Life, the physical manifestation of the Awen, and shared between the participants and the Kindred Spirits:
- Preparation of the Waters (optional) – some Druids may want to physically alter the pure water (Waters of Death) by adding something to symbolize the change; this may be herbs, tea, or something else.[2]
- Blessing the Waters – the ritual leader/s bless the Waters; these blessings are considered the Offerings to the Powers and to each other; the particular blessings may be tailored to the occasion, or may be extemporaneous, depending on the nature of the Rite; blessings such as gratitude, love, reverence and appreciation are always appropriate.
- Asking for Return Blessings – the Powers are asked to bless the Waters; this should always include the request for the Triple Awen of Art, Truth, and Kinship, but may also include a request for other blessings as needed and desired.
- The Connection – the chalice with the Waters is now passed three times over the Living Flame to establish the identity between the Living Flame and the Waters of Life.
- The Awen – this is an act that both evokes the Awen from within, and opens the participants to receive the Awen; it may be the simple chanting of the word “Awen” three times, but may be done in many creative ways: by singing, dancing, drumming, even painting, or any other (safe) trance-inducing action that serves the participants.
- The Declaration – this is an affirmation that the Waters have been transformed; usually this is a simple declarative statement, such as “Behold – the Waters of Life”, done while raising up the chalice after a moment of silence.
- Libation – some of the Waters is poured out to the Kindred Spirits; depending on where the Rite is being held, this may be done by pouring some into the offering bowl, or onto the Earth with an appropriate prayer.
- Sharing – the Waters are shared out between participants; some may be reserved for later use as needed.
- Might also optionally include:
- Petitions – prayers for special blessings and needs, which may be done right after The Call and Offerings, or be included in the Waters of Life Rite when asking the Powers for the return Blessings.
- Praise offerings (after the Waters of Life Rite).
- Divination (after the Waters of Life Rite).
- Toasts and boasts (after the Waters of Life Rite).
- Fellowship-type activities – songs, dancing, sharing of food, etc (after the Waters of Life Rite).
FIR – Farewell / Internalizing / Retiring
- Thanksgiving – thanking the Powers for their presence and blessings.
- Parting – saying good-bye to the Powers if need be; the usual formula is “Stay if you will, go if you must, but know that you are always welcome at our Fire.”
- Putting out the Living Flame.
- De-consecration of space – if the ritual space is not permanent, and especially it the Rite is done outdoors, the space should be returned to the state it was in before, into the keeping of the local Spirits.
- Final Benediction – the Celebrant/s pronounces the final blessing upon the participants and the World.
- De-consecration of time – usually a bell or another musical signal.
- Closing – the declaration that the Rite is ended.
- Might also optionally include:
[1] The consensus is that old-time Pagans did establish the physical boundaries of their Sacred Spaces, at least as far as we can surmise from archeology and extant Greek, Roman and Hindu Rites. We really have no idea what the Druids may have done in the actual forest Grove, though the Celts did have physical temples in the latter, post-Roman period. Most theologians will tell you that the very meaning of the term “sacred” is “cut off”, separate from mundane reality. However, modern Druids do not often bother with this, and define their Sacred Space “from the Center out”. One may think of it, for instance, as defined by the area reached by the light of the Living Flame. Either way, it is a matter of purification and consecration, not a matter of erecting a type of “walls of force” a Wiccan Rite asks for.
[2] Keep in mind: NO ILLEGAL SUBSTANCES! Also, take into account that some people may be allergic to things, and children in some places cannot be legally given alcohol. So – be sensible in planning this part.
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