Liturgy 1

Passed February 10, 2015.  Reviewed by Rev. Kathleen

Laura Fuller (Snow)

Liturgy 1

1.      Describe the purpose and function of ritual. (minimum 300 words)

In Neopagan Rites, Isaac Bonewits defines ritual as “an 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 and manage one or more altered states of consciousness (ASCs) within which certain results may be obtained.” 

Using this working definition of ritual, then its purpose is to allow individuals or groups to access the Other.  What defines the Other depends on the group.  For some, it might be the Gods while for others it might be the ancestors or nature spirits or a past life or an Answer to some Burning Question.  In his article The ADF Outline of Worship: A Briefing for Newcomers, Corrigan discusses how the intentions of all ADF rituals have “as a primary intention the re-weaving of the links between human-kind, the natural world, and the God/desses and Spirits who support both.”  Our ancestors, regardless of where in the world they came from, lived in much closer communion with the natural world than most modern Americans.  Thus, each ritual at its core is about building and rebuilding our relationship to the world around us, the gods and spirits, and to each other.

How we do this varies, even within the context of an ADF Ritual.  However, repetition of the parts of a ritual make it easier to achieve the desired results be they group unity and cohesion or connection to the realm of the spirits.  In The Intentions of Druidic Ritual, Corrigan expands his idea of a primary intention into three parts: 1) to empower the worshippers; 2) to serve the Gods/esses and Spirits; and 3) to bless the folk and the land.  Regardless of the ritual’s focus, these three aspects are what give meaning to our rituals and make them more than merely repetitive parts.

As Druidry does not place a better than/less than break between the physical and spiritual, one of the intentions of ritual is to bring the spiritual into manifestation, thus strengthening both.  By making manifestations of the Inner world through our creativity, we bring its blessings into the physical world for the benefit of ourselves and our communities (Corrigan, Intentions).   This is one of the ways in which ritual works to recreate the cosmos.  By creating the spiritual structure in ritual, we in turn strengthen the structure of the cosmos.  Since ritual occurs in a sacred place where all things touch, performing a sacrifice in ritual recreates the original sacrifice (or sacrifices as there is more than one creation myth of sacrifice) that brought the cosmos into being, thus renewing and strengthening it. (Newberg 5).

2.      Describe some of the roles individuals might take on within the context of ritual. (minimum 100 words)

The roles that a group would split out for a ritual vary by group and can be based on many things from group composition and numbers, to individuals’ preferences and skill sets.  In Neopagan Rites, Bonewits emphasizes the need to choose the best people suited to each role the group chooses to have, and to not put people into roles for which they are unsuited.

One of the common roles we see is that of Bard.  The Bard is in charge of choosing and leading music for a ritual.  You want someone who is comfortable singing/playing the music, but also someone who can think on their feet.  For example, they might need to extend or cut short music based on how long something else is taking.  Or if there are interruptions to the ritual, a good bard might lead a chant or toning to keep the energy flow moving while the group waits (Bonewits Chapter 8). 

Another role that is important to have someone with specific skills for is that of Seer, or Omen-Taker.  You need someone in this role who is comfortable with whatever form of divination they are using so that they can not only draw the cards/runes/ogham but can interpret it for the group (Brooks).

3. Discuss why ADF rituals need not have a defined outer boundary, or "circle" and the sacralization of space in ritual. (minimum 100 words)

There are two main reasons why ADF rituals do not define an outer boundary.  The first reason is that ADF rituals are intended to be open to the public.  The larger the group, the more likely that people will need to come and go from the ritual, whether due to a late arrival or the needs of child-tending.  Leaving the boundary open allows for this to happen (Brooks).  Every ADF ritual I’ve attended, I’ve seen this happen.  Usually it was keeping children occupied that lead a parent to need to excuse themselves for a short time.  Once, someone passed out from low blood sugar.  While I’ve heard some wiccans criticize this aspect of our rituals, personally I feel that it truly stems from the very different philosophy around the purpose of group ritual where wiccans limit their group size and ADF is more focused on building large, public gatherings.  If we wish to be mainstream, then we have to accept that toddlers need to go to the bathroom and babies need to nurse.

The second reason is that Druid rituals are intended to interact with the local spirits.  Setting boundaries then is counterproductive and in some ways just plain rude, especially if we are outside where nature spirits have already claimed homes.  Barriers are meant to keep energy in (Bonewits, Step by Step through a Druid Worship Ceremony).  When the goal is to send that energy into the environment, a boundary is problematic.

ADF sacrilizes space in ritual by opening the gates and connecting us with the Sacred Center so that we are tied to all sacred spaces and all acts of sacrifice (Newberg 6).

ADF ritual can fit with both Thaumatergic (Miracle-Magic) and Theurgic (divine magic) depending on the structure of the ritual.  That said, most ADF rituals work with theurgic principles, where the worshippers compel or pray to the deities for what they want/need.  The worshippers give mana and offerings to the gods in an attempt to garner their aid in return, part of the ghosti relationship (Bonewits: Rites).  A thaumatergic ritual, where the worker is attempting to work directly with the magical energies of the universe without a divine intermediary, can be done in ADF ritual when, for example, a group performs a healing work for a member.  A purely thaumatergic working is rare during a full core order ritual as we are generally working with the Kindreds.  Since a theurgic ritual is working with our deities, closing them out with a circle would break the principles of the ghosti relationship.  A thaumatergic ritual, working directly with energy, would be more likely to have a closed circle so that the boundaries are more defined and to protect the worker from other beings.

4. Discuss the Earth Mother and her significance in ADF liturgy. (minimum 100 words)

ADF is “nature-oriented and earth-centered” and thus the relationship we as an organization and as individuals have with the Earth Mother is an important part of our rites.  We honor Her before the Gates are opened because we are already connected to her through our every moment of living (Newberg 3).

There are two ways of viewing the Earth Mother in ADF Liturgy.  The first is as a personification of the planet itself, or perhaps as Gaia.  The second way is as a specific, earth related goddess (Newberg 3).

In my own work, I am more comfortable with the first.  I do not, personally, like the idea of trying to fit our gods and goddesses into archetypes.  Instead, I prefer to see them as multifaceted individuals.  However in ritual, it often works best to honor a deity of the pantheon of the occasion that is especially associated with the earth and the fertility of the land we dwell on.

5. Discuss the origins of the Fire, Well and Tree, and the significance of each in ADF liturgy. (minimum 100 words for each of the Fire, Well and Tree)

The sacred center is the place where all things touch, where all places in the cosmos are accessible.  It is represented in AFD rites by the three Gates: the Fire, Well, and Tree (Newberg 5).  Each of the three gates connects us to a realm of the Cosmos which can differ based on the culture of the ritual being performed. 

The first of the Gates is Fire.  Fire is transformative; it turns our offerings into smoke and raises them to the Sky-realm or the Upper Realm (depending on culture) which is the abode of the Gods and the Shining Ones.  In return for our offerings, we gain wisdom from the deities during the return flow portion of the ritual.  Fire is one of the most common features of ancient Indo-European religion and is seen in the Celtic need-fires, the Roman personification of the sacred hearth as Vesta, and the Vedic prayers to Agni.  It remains prominent in the decedents of Indo-European religions such as Hinduism and Zoroastrianism (Newberg 5).   In my own Norse hearth culture, it was the sparks of fire from Muspelheim that brought the quickening energy of life into the dark void.

               The second gate is the Well.  In ADF ritual, we honor the well with silver.  This is derived from two customs: Scotts made water holy by dropping silver into it, and Celts offered weapons and jewelry into bodies of water (Newberg 5).  While not as universal a symbol as fire, the well was still common in many Indo-European religions.  The Norse had the world tree standing over the well of fate (Urðarbrunnr in Norse) which the Norns used to water the tree (Sturluson, Gylfaginning Stanza 16).  As a gate in ADF ritual, the Well leads to the realm of the dead whether that is the Underworld (as in Greek and Norse) or Across the Waters (as in Celtic).

               The final gate is the Tree itself.  This is the least universal of the gate symbols, being completely absent in the Greek (although often substituted with a mountain) (Newberg 5).  It is best preserved in the Norse Yggdrasil which was tended by the Norns who watered it from the well of fate to keep it healthy, and it dripped water from its leaves back into the well, completing the cycle of fate by returning the deeds happening in the land to the underworld in the well, which would then feed back into the lives of those in the world through the actions of the Norns.  The Tree is the body of the cosmos, and represents the realm where people and land spirits dwell as either the Middle world (Midgard) or the Land.  It connects the realms of the gods to the realms of the dead, forming a bridge between the two.  

6. Describe three culturally specific models for (re)creating the cosmos consistent with the Core Order of Ritual. (minimum 100 words for each model)

Norse cosmology sees the cosmos in nine worlds, three groups of three, all part of Yggdrasil, the world tree.  In the Upper Realm there are the abodes of the two tribes of Gods and the Light Elves.  The Aesir live is Asgard, the Vanir live in Vanaheim, and the Light Elves live in Alfheim.  The land of Midgard, which is the realm of men, shares this plane in the world tree with Muspelheim (the land of Fire) and Jotunheim (the land of the Frost Giants).  Below us were Nifleheim (the land of Cold), Helheim (the land of the Dead), and Svartalfheim (the land of the Dark Elves usually translated as Dwarves) (Sturluson).  In recreating the cosmos in ADF ritual, then, we would make our offerings either through Fire to the gods and shining ones or through the well to the dead and possibly the dwarves.  We don’t have much evidence from lore that the Dwarves were given offerings although given their role as master crafters, it is possible.  The denizens of Jotunheim were the enemies of Gods and Man as they were the bringers of Chaos.  We would not offer to them unless it was part of the Offering to the Outsiders to leave us alone in our working (Newberg, Outsiders).

The Greeks saw the realms as the Underworld of the dead, the Middle world where men lived, and the Upper world where the gods lived.  The rivers of the underworld that had to be traversed to reach the lands of the dead (the Styx and Acheron) were their representation of the well and the connection of waters to the dead.  The middle realm was the home of humans, animals, plants, and nature spirits such as dryads.  They did not keep the concept of a world tree, however in ADF practice we often use the Omphalos stone at Delphi or a mountain as a stand in (Newberg 5).  I would think that Mount Atlas would also be a good stand in for this, as it’s the place where Atlas carries the world on his shoulders (Bulfinch).  The Upper realm was the home of the gods, where they dwelt on Mt. Olympus.  It was from Mt. Olympus that Prometheus stole the fire he brought to mankind, for which Zeus punished him.  The Greeks burned their offerings to the gods, and so they used fire the same way we do in ADF ritual.

Celtic cultures viewed the realms as Land, Sea, and Sky.  The Land was the land of humans, nature spirits, and animals.  It was the land we humans see every day.  The Sea was the realm of the ancestors.  In Celtic lore, the dead took a journey over the sea to the Summerlands.  This concept of crossing water to get to the land of the dead is similar to the concept the Greeks had, although for the Greeks it was river water, not sea.  The Sky was the land of the Shining Ones, the gods.  It was the abode of the sun and the source of Light in the world (Wyndham).

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 in ADF Cosmology is a ‘point of power from which all other points in the Cosmos are accessible. This point is associated with the center or axis of the worlds’ (Newberg 5).  When we are at the center, we are connected to everything, time, and place in the universe, which makes the center an ideal place to hold our rituals.  In Norse Cosmology, this axis mundi, or axis of the worlds, is Yggdrasil.  The various realms are situated at different locations on the tree, but all connected through the structure of the tree.  The Greeks call this axis the Omphalos, or navel.  They believed that Zeus released two eagles from opposite sides of the world, and they met in the Center which became the seat of the Oracle of Delphi (Newberg 5). 

The gates allow us to bring the cosmos to the Center.  ADF has three gates: fire, well, and tree.  Each of these gates connects us to one of the realms (or groups of Realms in the Norse case).  The Gates are evoked with gestures or songs, then an offering is made to them.  The Fire connects us to the Upper realm of the gods.  In the Norse Cosmology, this is Asgard, to the Celts this is the Sky Realm where the Shining Ones live.  The second gate is the Well, which connects us to the realm of the dead.  In Norse, this is see in the well of fate that sits beneath the world tree.  In Celtic, it’s the Sea that the dead have to cross to reach the Summerland.  The Tree is the connection to the Land in Celtic, or to Midgard in the Norse.  In the Norse, it not only connects the realms, but it also provides transportation to the messenger of the gods, the squirrel Ratatosk, who is said to run up and down the tree carrying his messages and taunts.

8. Discuss the ritual depiction of the relationship between Fire and Water in ADF liturgy. (minimum 100 words)

Fire and Water are seen as two primal forces in ADF Liturgy.  They are the forces of creation that must be balanced.  In the Norse lore, the fire of Muspelheim and the ice of Nifleheim met together in the void to create the universe (Sturluson).  In the Two Powers Meditation, we see an echo of this concept of creation when we bring the warm, ordered light of the gods’ realm into us to mix with the nurturing, cool, creative waters from the well (Wyndham 2 Powers).  Bringing both into our own center, we achieve a balance, but also the energy and ability to create. 

9. Discuss the Outdwellers and their significance in ritual (or not, as the case may be). (minimum 100 words)

Outdwellers are defined within ADF as “hostile, chaotic forces” (Newberg, Supplementary Step: The Outsiders).  In ADF ritual, we deal with them so that they do not disrupt the rite.  As ADF rituals are derived from the Indo-European need to keep chaos out so that the structures of the cosmos survive (Serith), we do not welcome them with open arms into our rituals.  There are four main ways to deal with the outsiders.  The first is to simply acknowledge them and do nothing more lest we find ourselves in a *ghosti relationship with them.  The second is to bribe them to leave us alone with some token offering before we open the gates.  The third is to make an appeasement offering to them during the ritual.  The last is to ask a Being to act as a guardian against them (Newberg Outsiders). 

10. Describe the intention and function of Inviting the Three Kindreds. (minimum 100 words)

ADF loosely groups the spirits that we work with into Three Kindreds: the Ancestors, the Nature Spirits, and the Gods or Shining Ones.  We invite these Kindreds to attend our rituals in order to create relationships with them, to build the foundation of our *ghosti with them.  The actual invitation sets the parameters of the formal host/guest relationship and lets the spirits know that even though they are already present, that they are sought after and welcome guests, much like inviting friends to a party.  As in most polytheistic traditions, we do not see our deities as omnipotent or omnipresent, therefore we must be explicit in our invitations to them to call their attention to our work and to build our relationships with them.  Thus when we invite them to a ritual, we are asking them as honored guests to attend.  During the ritual, we offer them sacrifices and ask them for their Blessings in return in the spirit of this reciprocal relationship.  Additionally, if we are performing any workings during the ritual, we ask for their blessings on that as well (Newberg 7).

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 Key Offering of a ritual depends on several factors such as the intent of the ritual, the hearth culture in which the ritual is being performed, and the season/holiday being celebrated.  If there is a specific Deity of the Occasion, then usually the key offering would be made to them.  If, however, the ritual is focused around a purpose rather than a being, the key offering would be tuned instead to that purpose.  For example, a Pagan Pride Day ritual would focus on building community and would probably need an offering that showed the way people came together from different places and paths where as a group asking Thor to protect the harvest from the Frost Giants might choose an offering that would be designed to appeal to a protector after a hard day’s work.  If a ritual were a Rite of Passage or other personal based working, then the offering is more nebulous.  In my personal practice, when I am performing a ritual of that nature, I still make the offering to a deity or member of one of the Kindreds that is fitting to the occasion.  For a family based rite of passage, I might choose Frigg, for example, or I might make it to an Ancestor or the Ancestors.  Similarly, in a magical working, the purpose of the occasion would dictate what and who would receive the offering.  For a healing, I might offer to Eir or Apollo, or I might simply offer my energies or talents directly to the healing of the individual through a thaumatergic session.  Understanding the purpose of the ritual is what allows us to pick an appropriate offering (Newberg 8).

12. Discuss your understanding of Sacrifice, and its place in ADF ritual. (minimum 100 words)

If there is one thing that seems to be universal throughout Indo-European religious traditions, it is the idea of Sacrifice and its role in both building the cosmos and structuring relationships between people and the various beings they worshipped.  Because of this, Sacrifice is central to ADF ritual. 

Many Indo-European traditions have the cosmos created through an act of sacrifice.  It is through rendering a divine body into its composite parts which are used to form the substance of the world(s) that the cosmos comes into being.  Thus, when we make a sacrifice during a ritual, we are repeating the original sacrifice that brought the universe into being.  In doing so, we reinforce the order of the cosmos and strengthen its structures.  If the natural order of the universe is to devolve into chaos, then a sacrifice works to breathe new life into the cosmos and keep the structures of the cosmos from being depleted.  The sacrifice goes from a microcosm (such as the Twin) to the macrocosm (creation).  When we sacrifice, though, the sacrifice goes both ways.  In connecting with creation, we connect with the power of the universe and draw it into our own bodies. So while the sacrifice nourishes the cosmos, it also transfers the power of the universe into our own bodies at the same time (Thomas).

Sacrifice has a profound effect on both an individual and a community as well as on the cosmos. Throughout Indo-European cultures, sacrifice was how relationships were built.  Sacrifice gives of what we have to those with whom we wish to form relationships and strengthen bonds.  Those relationships can be between two individuals, within a family, a larger community, or between human(s) and Kindred(s).  As sacrifice was the core of public rituals in the ancient world, without sacrifice there would have been no public religion.  It is the basis of our relationships with each other in groves, and with the Kindreds.  Do ut des.  I give so that you may give.  We give of ourselves, our strengths, our abundance, our talents, and by offering this to others, they have the means to give back what we need.  As we bring this idea into the modern age, we have to also take into account modern sensibilities.  While we still practice sacrifice, we no longer sacrifice animals, but instead use stand-ins, a practice that our ancestors also used (Thomas).  By giving to the Kindreds and to each other, we allow ourselves to receive in turn.

13. Discuss the relationship between sacrifice and blessing and how this is reflected in the Core Order of Ritual. (minimum 150 words)

The relationship between sacrifice and blessing is well summed up in the Latin phrase ‘do ut des’ meaning ‘I give so that you may give.’  Gifts were the foundation of relationships both between humans and between the human and the divine (Thomas).  Another way we talk about this in ADF is with the term *-ghosti.  *-ghosti is a reconstructed Proto-Indo-European word that gives rise to the modern words guest and host both and describes the roles and responsibilities of those engaging in Hospitality (Watkins). 

Hospitality is a relationship of give and take.  The host gives to the guest so that they feel at home, are comfortable, and have what they need.  While the guest was there, they were obligated to act as if they lived there, including defending the home in case of attack and protecting those who lived in the household as if they were one of them.  In a time before Red Roof Inn, it was understood that the host one day might well be the guest.  No matter how much or how little the host had, the expectation was to share it with those guesting (Fickett-Wilbar).  It was very much aligned with the modern ‘pay-it-forward’ movement and way of thinking.

In ADF ritual, we are Host to the Kindreds.  We treat them as guests, doing what we can to make them feel welcome and at home in our ritual space, and to form bonds and relationships with them.  For many deities, we don’t know what they traditionally received as gifts and offerings, so we do our best to find something culturally appropriate or that we think they would like.           While they don’t usually tell us in words what they want, we give them gifts we hope they would like, just as a parent hopefully likes the gifts their children get them, seeing the intention as much as the actual gift itself (Bonewits). 

In return for these gifts, we hope that the Kindreds will give us their blessings as reciprocity would demand, they balance the ghosti relationship (Newberg 11).  The blessings are the ‘return flow’.  After we have given our offerings to the kindreds, they have the chance to give us their gifts in return.  These blessings may take many forms.  Sometimes they are internal blessings, such as wisdom.  Sometimes they manifest in the world, such as good weather or an opportunity.  In ADF ritual, we directly as the kindreds for their blessings, and often use a vessel consecrate the Waters of Life.  This may actually be water, or it may be mead or wine or another appropriate beverage to hold the blessings which is then shared with those attending the ritual (Newberg 11).

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

The Omen is the way that we allow the Kindreds to communicate with us during a ritual.  A “clear and structured communication to take place between worshipper and worshipped” (Newberg, Step Ten: The Omen).  The omen is taken after we have given our offerings in order to determine if the sacrifice was accepted by the various beings we were making offerings to.  There are many ways that a Seer can take the Omen.  The Groves I have participated in rituals with have used Tarot, Runes, Omens, and Pendulums.  If the draw/message is positive, then we consider the offering accepted.  If it is not, then we usually make further offerings and redraw the omen, although I think this interpretation is more to do with the seer and possibly the tool used than the actual omen.  My own practice uses Runes, and I rarely consider any of the runes negative; rather they urge caution.

15. Describe how ADF liturgy corresponds with your personal or group practice. (minimum 100 words)

I came to ADF because of the local ADF grove, more than any draw to ADF practice (and yes, I consider this very ironic now).  Before joining ADF, I was very active in the local Heathen community.  I had been a member of the Troth for four years where I served as Michigan Steward and was also a member of the Lore Program.  However, much as I adore the Troth, there was something missing for me in the fainings I was a part of through the Heathen community.  While I had no interest in the trappings of Wicca, I also felt like there was a lack of ritual in most of the heathen groups I participated with.  I needed more structure than was common in a faining, but less detail than you see in Wicca.  My personality type just does not correspond to that level of detail.  It took my attendance in several Cedarsong Grove rituals before I realized that ADF had the balance I was seeking.

The more ADF rituals I attended, the more comfortable I became with the various parts of the rituals and how they flow together to achieve their full purpose.  I now use the COOR exclusively for full rituals, which I try and perform monthly.  My daily devotionals take place at my altar where I have tree, well, and fire and are accompanied by an offering to the three Kindreds.  I now find it amusing how uncomfortable I was the first time I attended an ADF ritual with its gates.

In August 2014 I moved from Michigan to Wisconsin and found myself two and a half hours from the nearest (proto)grove.  I knew when I moved that I would not be happy without an active community to be a part of, and so in September 2014 I submitted an application to begin a protogrove here, which was approved.  We will be having our first ritual for Imbolc and will be doing a COOR ritual.  For the three others attending, it will be the first time they have participated in a COOR ritual.  I look forward to introducing them to the beauty and flow that can be an ADF ritual.

Works Cited:

Bonewits, Isaac. Neopagan Rites: A Guide to Creating Public Rituals that Work. Llewellyn Publications, 2007. Kindle.

Bonewits, Isaac. "Step by Step through A Druid Worship Ceremony." ADF. Accessed 12/19/14.  Web.

Brooks, Arnold. A Druidic Ritual Primer. ADF.  Accessed 12/2/14 via ADF.org. 

Bulfinch, Thomas.  Bulfinch’s Mythology.  Modern Library, 1999.  Kindle.

Corrigan, Ian. "The ADF Outline of Worship: A Briefing for Newcomers." ADF. Accessed 11/24/14 via adf.org.  Web.

Corrigan, Ian. "The Intentions of Drudic Ritual." ADF. Accessed 11/24/14 via adf.org.  Web.

Fickett-Wilbar, David.  Sacrifice, the Indo-Europeans, and ADF.  Accessed 10/14 from ADF.org.  Web.

Newberg, B. Step Eight: Key Offerings.  Retrieved December 2014, from ADF.org.  Web.

Newberg, B.  Step Eleven: Calling (asking) for the Blessings.  Retrieved February 2015 from ADF.org.  Web.

Newberg, B. Step Five: (Re)Creating the Cosmos. Retrieved October 2014, from ADF.org

Newberg, B. Step Seven: Inviting the Three Kindreds.  Retrieved December 2014, from ADF.org.  Web.

Newberg, B. Step Six: Opening the Gate(s). Retrieved October 2014, from ADF.org. Web.

Newberg, B. Step Ten: The Omen.  Retrieved December 2014, from ADF.org.  Web.

Newberg, B. Step Three: Honoring the Earth Mother. Retrieved December 2014, from ADF.org. Web.

Newberg, B. Supplementary Step: The Outsiders. Retrieved October 2014, from ADF.org

Serith, Ceisiwr.  Sacrifice, the Indo-Europeans, and ADF.  Retrieved October 2014, from ADF.org.  Web.

Sturluson, Snorri. Trans. Anthony Faulks.  Edda.  Everyman Publishers, 1987.  Kindle.

Thomas, Kirk.  The Nature of Sacrifice.  Retrieved October 2014 from ADF.org

Watkins, Calvert. The American Heritage Dictionary of Indo-European Roots. Houghton Mifflin Co, 2000.  Kindle.

Wyndham, Jeffrey.  The Two Powers Meditation.  Accessed 10/14 from ADF.org. Web.

Wyndham, Jeffrey. The Worlds and the Kindreds. Retrieved December 2014 from ADF.org.  Web.