Sasha Wolf

Member # 7125
CTP-Prelim

Liturgy 1
Question 1
Define ritual, especially as the term applies to religious and spiritual work. (minimum 200
words)
The word ritual ultimately derives from the Latin ritus, which meant a religious
observance or ceremony (Bonewits, Neopagan Rites 208). However, it can have a wider
meaning. Bonewits defines ritual as any ordered sequence of events, actions and/or directed
thoughts, especially one that is meant to be repeated in the same manner each time, that is
designed to produce a predictable altered state of consciousness within which certain results may
be obtained (Bonewits, Basic Principles). Using a repeatable, consistent sequence that is
known to have worked in the past increases the certainty of achieving the intended results in the
present (Bonewits, Neopagan Rites 10).
Rituals can occur in almost any context. Something as simple as making and drinking a
morning cup of coffee each day can be seen as a mundane ritual in which the desired result is a
greater state of awakeness or focus. Other mundane rituals may be for intellectual, artistic or
psychological purposes (Bonewits, Neopagan Rites 9). In religious or spiritual work, the
sequence will be oriented towards a religious or spiritual purpose (Bonewits, Basic Principles).
Part of the function of the ritual will be to focus the attention of the participants on that purpose
and to alter their state of consciousness to one that is conducive to achieving it, e.g. raising
energy and doing magick (Bonewits, Neopagan Rites 9).
Question 2
Describe some of the roles individuals might take on within the context of ritual. (minimum
100 words)
There is a multiplicity of roles that an individual may take in ritual. These include
providing supplies to be used in the ritual; selecting and/or performing music; dancing; providing
choreography; creating artwork; acting as fire warden; acting as bard, who may teach songs
and/or be responsible for various kinds of energy work; conducting the purification; opening the
Gates in conjunction with the Gatekeeper; giving offerings; acting in a ritual drama; taking the
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Omen; or conducting a working. (Brooks, Primer; Bonewits, Neopagan Rites 51, 65, 69,
165; Avende).
Typically, anyone attending the ritual is welcome to speak during the Personal Praise
Offerings section. Even leading roles in ADF ritual are not restricted to clergy (Brooks,
Primer). It is helpful for one person to take overall responsibility for planning and coordinating
the ritual. This person will often also give the ritual briefing before the ritual proper begins.
Beyond that, involving as many people as possible is one way to avoid unhelpful perceptions of
status within the group and to emphasize that ADF seeks to be democratic (Brooks, Goals).
Question 3
Discuss why ADF rituals need not have a defined outer boundary, or "circle" and explain the
ADF's method of sacralizing space. (minimum 100 words)
ADF rituals do not require a defined outer boundary or circle because the usual reasons
for having such a boundary do not apply. Those reasons are typically to contain positive energies
or keep out negative ones. This is common in Wiccan covens or in ceremonial magick, where
rites tend to be private and involve small groups. However, in ADF a loose, open boundary is
considered sufficient. ADF leaders have found from experience that a loose boundary does not
seem to impair the raising and containing of energy in our ritual structure (Bonewits, Step by
Step).
A loose boundary is also more in keeping with Paleopagan Indo-European practice,
where the goal of the ritual was to attract the attention of spirits rather than to keep them out and
where it was assumed that evil spirits would recognise the sacred character of the space and stay
away (Bonewits, Step by Step). Finally, an open boundary is more suitable to a public,
inclusionary ritual, as it makes it easier for latecomers to join (Bonewits, Step by Step). It also
allows for people to leave the circle more easily to attend to needs that arise during the ritual,
such as to use the bathroom (Brooks, Primer) or to keep a small child entertained.
Various methods of sacralizing space are used in ADF. These can include processing
around the ritual area, sometimes in a symbolically meaningful shape, or singing a song that
refers to sacred space (Bonewits, Step by Step).
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Question 4
Discuss the Earth Mother and her significance in ADF liturgy. (minimum 100 words)
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 (Unknown), having been brought into ADF from
RDNA practice (Newberg chapter 2, step 3). The initial honoring of the Earth Mother serves to
acknowledge our dependence on her. It is placed before the Opening of the Gates because we are
always in contact with her and thus do not need the Gates to be opened in order to connect to her
(Newberg chapter 2, step 3). Thanking her at the end expresses our gratitude to her and provides
a way to return to the Earth any unused offerings and any surplus energy that has been raised
(Newberg chapter 2, step 17).
The Earth Mother can also be seen as representing the Earth Power or Underworld
Power, which forms part of the Two Powers meditation that is commonly used as part of the
Group Attunement portion of the Core Order of Ritual (Newberg chapter 2, step 1). This Power
is often visualized 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 (r nDraocht Fin 26-27).
The prominent place given to the Earth Mother in ADF ritual reflects the importance of
Nature in Our Druidry (Newberg chapter 2, step 3), as well as the particular urgency of
ecological concerns today (Newberg chapter 1). She is viewed as a deity, but the exact
understanding of her nature is not prescribed; some 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).
Question 5
Discuss how the Fire, Well and Tree became parts of ADF's sacred center, and the
significance of each in ADF ritual. (minimum 100 words for each of the Fire, Well and Tree)
The Fire, Well and Tree are the three Hallows or Gates in ADF cosmology, which
together form ADFs ritual center. The first standard ADF liturgy to expressly refer to the center
was that of 1991, although a Gatekeeper is present in the earliest ritual outline from 1984,
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implying that the concept of the ritual being centered on one or more Gates was already present.
The 1997 version is the first to expressly refer to the Fire, Well and Tree as the Three Gates
(Newberg, Appendix A).
Fire is the only Gate that is required to be present in every ritual. 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 connects the Middleworld to the Upperworld and
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).
The Well is the Gate that connects us to the Underworld, the Ancestors and chthonic
deities. As the Fire represents the Sky 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 and features in the 1991 standard liturgy in the form of
the Pouring of the Waters. 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, appearing in the 1991
liturgical outline in the form of a step known as Consecrating the Sacred Pole as well as a
guided meditation entitled Planting the Cosmic Tree/Honoring the Sacred Pole in which
participants visualise a cosmic tree growing through our nemeton and reaching from the
Chthonic Realm to the Cosmic Realm (Bonewits, Changes). A different Tree Meditation
does appear in the 1984 and 1987 outlines, but there, it was used as a tool for grounding and
centering the participants and forming the group mind rather than as part of the ritual center
(Newberg, Appendix A; Bonewits, Outline). It stands at the centre of Middleworld, connecting
us to the Underworld via its roots and the Upperworld via its branches. An historical precedent

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for it is Yggdrasil, the Norse world-tree. It can also be represented as a mountain or pillar (r
nDraocht Fin 23).
The concept of the Center is further explored in answer 7 below.
Question 6
Describe three culturally specific models for (re)creating the cosmos consistent with the Core
Order of Ritual. (minimum 100 words for each model)
Recreating the cosmos serves to commemorate the original creation of the cosmos and to
orient the participants in relation to the elements of their cosmology (Bonewits, Neopagan
Rites 31). It 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).
In ADF, a triple model of the cosmos is always used, but the specifics can vary according to the
hearth culture in which the ritual is being conducted.
The most common model within ADF is the division into Upperworld (or Heavens),
Middleworld and Underworld. This is also the most common model in ancient Indo-European
paganisms, Greece being one example. It is often known as the vertical axis. In this model, the
ancestors and chthonic gods dwell in the Underworld, which also represents chaos and potential,
memory, rebirth and personal strength. Humans dwell in the Middleworld, along with all other
mortal creatures and the nature spirits. It is a realm of fertility and bounty. Finally, the brightest
deities and heroes dwell in the Upperworld, which is associated with form, perspective,
objectivity, clarity and will (Dangler; r nDraocht Fin 24-25).
Another model that is often used in ADF, particularly in the Celtic hearth cultures (such
as Irish, Scottish Gaelic, Welsh and Gaulish) is that of Land, Sea and Sky. This is often known as
the horizontal axis to contrast with and/or complement the previous model, although this can
be misleading as it could imply that these forces are divisions of the Middleworld rather than
cosmological forces in their own right. The Land is thought of as an island at the meeting-point
of Sky and Sea. It is home to us and to the animal kindreds that are closest to us. The Sky is the
home of the gods, who may send birds to us as messengers. The Sea is seen as mysterious and

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the most hostile of the three to humans. The ancient Celts swore by these forces in their oaths
(Dangler; r nDraocht Fin 25).
Finally, in the Vedic hearth culture within ADF, a division into Terrestrial, Atmospheric
and Celestial realms may be used. In this division, humans live in the Terrestrial realm, which unlike in the more common form of the vertical model - is considered to be the lowest of the
three. It is shaped like a flat disc. The Atmospheric realm is that of the clouds, and the Celestial
realm is beyond the clouds, separated from them by the vault of the stars. Deities dwell in all
three realms, although most are in the Celestial realm. The Ancestors in this model also live in
the Celestial realm (Dangler).
Question 7
Describe the concepts of 1) the Center and 2) the Gates in ADF's Core Order of Ritual,
including two cultural variations of each concept. (minimum 300 words)
The Center represents the place where the cosmos was created, where all realms meet and
thus communication between them can take place (Bonewits, Neopagan Rites 31-32; Corrigan,
Outline). Creating a ritual center is considered similar in effect to the creation of the cosmos
itself (Dangler). As well as allowing communication between the realms, its functions include
ritually defining reality; orienting participants; establishing that the ritual will take place in
sacred time and space; focusing the energies of the ritual; and reflecting the inner center of the
worshippers (Bonewits, Neopagan Rites 31-32; Dangler).
The Center is reflected in different ways in different mythologies. In the Greek hearth
culture, the Center is often considered to represent the omphalos or navel of the world, which
historically was believed to be located at Delphi where the Pythia gave her prophecies. In Norse
hearth culture, it is often thought of as a representation of Yggdrasil, the world tree or axis mundi
(axis of the world) on which Odin hung to win the runes (Newberg chapter 2, step 5).
Marking the ritual center of the worship space are the Gates. ADF recognizes three of
these: the Fire, the Well and the Tree (Corrigan, Outline). These combine and jointly form a
single center (Dangler). They are a way of reflecting in the physical worship space the spiritual
reality of Upperworld, Middleworld and Underworld (Corrigan, Magical Skills). Opening
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them creates a channel for communication with the Kindreds, through which we can exchange
energy back and forth with them (Bonewits, Step by Step; Newberg chapter 2, step 6). In this
way, we can bring the spiritual reality of the Kindreds into our everyday lives (Corrigan,
Magical Skills).
Depending on hearth culture, the Gates may be personified as deities (e.g. the Fire may
be addressed as Vesta in the Roman hearth culture or Agni in the Vedic hearth culture), or they
may be associated with items from the relevant cultural mythology. The Well, for instance, may
be identified with Mimirs Well in Norse myth. (Newberg chapter 2, step 5).
Question 8
Discuss the ritual depiction of the relationship between Fire and Water in ADF liturgy.
(minimum 100 words)
Fire and Water play an important part in Indo-European cosmology. Fire and Water are
the two main ways of reaching the Otherworld and form an ancient Indo-European polarity
(Bonewits, Changes). Their importance is still seen in Zoroastrian ritual, where sacrifices are
made to both Fire and Water each day in the yasna ritual (Dangler). The Fire is sometimes said to
be born from the celestial Waters (Dangler), and in Irish mythology the Dagdas affair with the
river goddess Boann can be seen as placing the seed of fire into the waters (Bonewits,
Changes).

In the 1991 Standard Outline liturgy, the evocation of both Fire and Water deities was a
required step (Bonewits, Changes). This is no longer the case (Unknown). However, most
ADF rituals will still contain both Fire and Water, since Fire is required as a mandatory part of
the ritual Center and the Blessings received from the Kindreds are typically represented by a
beverage that is referred to as the Waters of Life. As outlined in question 5, Fire is particularly
associated with sacrifice. One way of looking at the relationship, therefore, is to say that Fire
represents the flow of energy to the spirits in the first part of the ritual, whereas Water has come
to represent the return flow in the second part (described further in question 13).

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Sasha Wolf
Member # 7125
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Fire and Water can also both be perceived as present in the Two Powers meditation that is
often used as part of Establishing the Group Mind (Newberg chapter 2, step 1). As noted above,
the Underworld Power or Earth Power includes the waters below the Earth, while the Fire can be
seen as representing the sun as part of the Sky Power (r nDraocht Fin 26-27).
Question 9
Discuss the Outdwellers and their significance in ritual (or not, as the case may be).
(minimum 100 words)
The Outdwellers in ADF ritual are beings or forces that could hinder the ritual, usually
associated with hostility or chaos. These could include forces of nature, disruptive spirits, deities
from other pantheons, or negative psychological states. Examples may include the Fomoire in
Irish myth or the Titans, Gigantes and Keres in Greek myth (r nDraocht Fin 61, 66). They are
difficult to control and could bring chaos to the ritual (Howard). Consequently, the Core Order of
Ritual offers an optional step of dealing with the Outdwellers so that they will leave the ritual
undisturbed (Newberg, chapter 3).
There are different views in ADF as to the way in which this step works. It is variously
understood as an acknowledgement, a bribe, an offering, or a means of protection.
Acknowledgement means simply recognizing, and thereby strengthening, the boundary between
outside and inside. Bribery is a way of giving something to the Outsiders without entering
into a relationship of *ghosti with them, while an offering is understood rather as a way of
making peace. Finally, if this step is seen as a means of protection, it is done by asking a
guardian to keep them out in return for an offering (Corrigan, Outline; Newberg, chapter 3).
Question 10
Describe the intention and function of Inviting the Three Kindreds. (minimum 100 words)
By inviting the Three Kindreds to join our rite, we invite them to be present with us.
Doing so is a required step in the Core Order of Ritual, whereas inviting one or more Being(s) of
the Occasion is an optional part of the Key Offerings (Unknown). Thus, the Kindreds are always
present in our rites, even if there is no Being of the Occasion.
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There are two possible intentions behind inviting them: firstly, to honor them, and
secondly, to call on them to join us in honouring the Beings of the Occasion or other purpose of
the rite (Corrigan, Outline; Newberg chapter 2, step 7). Inviting them so that we can honor
them helps to reinforce our relationship of *ghosti with them and thus increases the likelihood
that we will be able to call on them for help when we need it. By addressing each of the Kindreds
as a group, we avoid accidentally leaving out a major Power that should be included and thus
perhaps giving offence. By having them present, we can also call on them to help us in our
worship by adding their strength to ours when we offer to the Beings of the Occasion. Their
energies also help us in any workings (Newberg chapter 2, step 7).
Question 11
Discuss how one would choose the focus (or foci) for the Key Offerings (which may include:
Beings of the Occasion, seasonal theme or other focus of the work).(minimum 100 words)
The first step I would take to choose the focus for the Key Offerings is to consider the
hearth culture of the Grove (if applicable) or of the expected participants. The participants will
usually attune more easily to deities or themes drawn from a hearth culture with which they are
familiar. In general, a ritual will work better if all the elements are congruent, and using a
consistent cultural theme is one way to achieve this. If more than one hearth culture is drawn
upon, it is best if they are at least closely related (Bonewits, Neopagan Rites 66, 108).
Secondly, I would consider the purpose of the ritual. This might include strengthening the
relationship between the participants and the Beings of the Occasion; meeting a specific group or
personal need; or a seasonal celebration (Bonewits, Basic Principles; Brooks, Goals). For
instance, if the goal of the ritual is to receive healing, I would look for a deity in the hearth
culture who was historically petitioned for healing or is portrayed as skilled in that art (Corrigan,
Outline). For a seasonal ritual, I would look for a myth from the hearth culture that relates to
the festival.
Some groups also place more emphasis than others on maintaining a gender balance in
the choice of Beings of the Occasion, so I would try to bear this in mind. (Bonewits, Neopagan
Rites 66).
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Finally, I would try to bear in mind that certain Beings may not be suitable as the focus of
a modern public ritual. For example, Bonewits recommends avoiding trickster deities and beings
associated with chaos, since they have a tendency to derail the ritual. Likewise, if the intention is
to have a lighthearted or playful ritual, deities associated with death, war etc are not appropriate
(Neopagan Rites 105-106).
Question 12
Discuss your understanding of Sacrifice, and its place in ADF ritual. (minimum 100 words)
Sacrifice originally meant to make something holy. It can be understood as a gift of
energy to the Beings of the Occasion that expresses appreciation for them, strengthens them, and
encourages them to send us energy in return (Bonewits, Neopagan Rites 34-35, 141-142;
Corrigan, Outline).
Sacrifice is also a way of maintaining the cosmic order. This derives from Indo-European
creation myths in which the cosmos is made from the body of a primal sacrifice. By re-enacting
that primal sacrifice and destroying the sacrificial offering, its constituent parts are returned to
the cosmos and replenish it. I find this idea very powerful; there is a great sense of spiritual
satisfaction in doing something that contributes to upholding the harmony of the universe.
Fickett-Wilbar suggests that in sacrifice, we use forces of destruction (i.e. chaos) to maintain the
order of the universe, which is a transformative way of thinking about the chaos and disorder that
we all at times experience.
Finally, sacrifice can bring the community together through the joyful occasion of a
shared meal, increasing the unity we feel as a group (Thomas).
Within ADF, sacrifice is the central act of our ritual. Although there are preliminary
offerings to the Earth Mother, the Gatekeeper and to the three Kindreds in general, the key
offerings are those made to the Beings of the Occasion, which are positioned right in the middle
of the Core Order. These are followed by personal praise offerings, which may typically be to
any Indo-European deity, and a final Prayer of Sacrifice summing up and focusing the intent of
all the offerings. Energy is offered to the spirits in a material form such as food, drink, incense
and precious things (but not blood sacrifices, which are specifically prohibited in ADF), or in
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immaterial forms such as poetry and music (Corrigan, Outline; Unknown; Newberg chapter 2,
step 9).
Question 13
Discuss the relationship between sacrifice and blessing and how this is reflected in the Core
Order of Ritual. (minimum 150 words)
As sacrifice represents a flow of energy from the worshippers to the Beings of the
Occasion, so blessing represents a return flow of energy from the Beings of the Occasion to the
worshippers, completing the cycle. This energy may be received in the form of information,
insight, inspiration, encouragement, healing and other practical benefits, and/or communion with
the divine (Bonewits, Neopagan Rites 35-38, 68).
This concept of the flow from the worshippers to the Beings of the Occasion and back
again relates to the Proto-Indo-European concept of *ghosti, in which guests and hosts owe each
other reciprocal obligations. A ritual exchange of gifts was an important element in establishing
the guest-host or patron-client relationships. Sacrifice represents the human side of this gift
exchange. The spirits may reciprocate with a variety of blessings, including protection, healing
and other material blessings. Thus, sacrifice allows us to feel confident that we have done our
part in our relationship with the deities and can expect to receive blessings and protection from
them. (Thomas).
In ADF, this relationship between sacrifice and blessing is reflected in the structure of the
Core Order of Ritual, which can broadly be divided into two parts: the sending of energy, and the
return flow. The sending of energy goes from the worshippers to the Kindreds, and the return
flow goes from the Kindreds to us. The major sending of energy occurs in the Key Offerings and
Prayer of Sacrifice sections, and the main part of the return flow occurs in Calling For,
Hallowing and Affirming the Blessing. The Omen can be seen as a kind of hinge between these
two movements of the ritual; it can be used to divine what specific blessings the Kindreds offer
us in return for our gifts (Newberg chapter 1; chapter 2, steps 10-13).
Question 14

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Discuss your understanding of the Omen. (minimum 100 words)

The Omen is an opportunity to receive communication from the Kindreds. While we
believe they understand the prayers that we speak to them, the Omen provides a way for us to
understand what they wish to communicate to us in return (Dangler). It is used in ADF rites to
determine what blessings the Kindreds wish to offer to the worshippers, and/or whether our
sacrifices have been accepted. A symbol-based system of divination is usually used, in part to
provide an objective framework for the interpretation of the Omen rather than relying entirely on
the subjectivity of the seer. The outcome of the Omen may be used to inform the content of the
group meditation that may feature during the Blessing stage of the ritual (Corrigan, Magical
Skills).
Question 15
Describe how ADF liturgy corresponds with your personal or group practice. (minimum 100
words)
I practise as a solitary and celebrate full Core Order of Ritual (COoR) rites in the
Gaulish-Brythonic hearth culture on each High Day, Eponalia, the start of each lunar month, and
the Dedicant Discipline Retreat Days. In addition to the required steps, I include the Outdwellers
offering as a way of reinforcing the boundary of my ritual as well as establishing peace with
those spirits that are not invited - primarily those who may be hostile, but also deities of other
paths that I practised in the past before finding my way to Druidry. My morning and evening
devotionals also use the COoR as a framework, although for these I omit the Outdwellers
offering and the Omen.
In both COoR and daily devotionals, I vary ADFs public practice slightly in that I leave
the Gates open, since I am fortunate enough to have permanent altar space in a room that only I
use. Where in public ritual I would close the Gates, I instead ask my Gatekeeper to continue to
watch over them after the ritual ends.
I conduct most of my practice at my home shrine, at the center of which I have a candle
for the Fire, a bowl representing the Well, and a gemstone tree representing the Tree. I also have
representations of the Earth Mother, my hearth deities, the Crane (since I am a member of the
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Order of the Crane), the Nature Spirits, and my Ancestors. I honour all three Kindreds in each of
my daily devotions.
Overall, I find ADFs ritual framework both effective and moving and adhere to it fairly
closely - but I feel that in private ritual, it can be appropriate to make small adaptations that
personalize it without sacrificing its efficacy.

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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. 21 March 2013.
Avende, Jan. The Role of a Modern Bard. ADF, n.d.. Web. 7 July 2016.
Bonewits, Isaac. An Outline for Druid Worship Rituals. Druids Progress #2. ADF, 1984. Web.
18 May 2016.
Bonewits, Isaac. Changes in the Druid Liturgy. Druids Progress #8. ADF, 1991. Web. 18 May
2016.
Bonewits, Isaac. Neopagan Rites: A Guide to Creating Public Rituals that Work. Minneapolis:
Llewellyn Publications, 2007. Print.
Bonewits, Isaac. "Step by Step through A Druid Worship Ceremony." ADF, n.d. Web. 30 April
2016.
Bonewits, Isaac. "The Basic Principles of Liturgical Design." ADF, n.d. Web. 30 April 2016.
Brooks, Arnold. "A Druidic Ritual Primer." ADF, n.d. Web. 30 April 2016.
Brooks, Arnold. "Goals of Group Ritual." ADF, n.d. Web. 30 April 2016.
Corrigan, Ian. "The ADF Outline of Worship: A Briefing for Newcomers." ADF, n.d. Web. 30
April 2016.
Corrigan, Ian. "The Intentions of Druidic Ritual." ADF, n.d. Web. 30 April 2016.
Corrigan, Ian. "Magical Skills in Druidic Ritual." ADF, n.d. Web. 30 April 2016.
Dangler, Michael. Nine Central Tenets of Druidic Ritual. ADF, n.d. Web. 30 April 2016.
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Fickett-Wilbar, David (Ceisiwr Serith). Sacrifice, the Indo-Europeans, and ADF. ADF, n.d.
Web. 30 April 2016.
Howard, Kit. The Outsiders. ADF, n.d. Web. 8 May 2016.
Newberg, Brandon. Core Order of Ritual Tutorial. ADF, 2007. Web. 30 April 2016.
Paradox. "Sacred Space, an Exploration of the Triple Center." ADF, n.d. Web. 30 April 2016.
Thomas, Kirk. The Nature of Sacrifice. ADF, n.d. Web. 30 April 2016.
Unknown. The ADF Core Order of Ritual for High Days. ADF, n.d. Web. 30 April 2016.

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