Divination and Omens

In this paper we will be examining how divination is used in the liturgical exercises of our faith. Divination, seeing and omen reading are ancient practices, very closely associated with the Druid of early times. Our modern Druidh as our clergy still perform acts of divination and read omens within the context of many of our rites and liturgies. The act of divination is not technically limited to performance by our trained Clergy and anyone may act as a diviner, though our Clergy are specifically trained to perform the divinatory function. This training, like the training of our ancient counterparts, includes understanding our cosmology, theology and symbology systems. Our clergy are trained in the use of a system of divination and they are trained in the reading of spontaneous omens.
Liturgical divination is considered to be a form of communication with the Gods and spirits. Divination rests on the belief that communication with the sacred is possible and that such communication is reciprocal in nature; the Gods hear us and speak to us. Much of the communication during liturgy is through the use of symbology systems, though spontaneous omens are not considered to be unusual. It is not unheard of for a wild bird or animal which is associated with a particular deity being honored to visit a ritual area during a rite. A strong wind or a distant peal of thunder coming in response to the honoring of a sky god can be seen as an omen. At times spontaneous omens can remove the need for a more formal divination during a rite.
In our culture there are many popular misconceptions about divination. There are ideas that divination is intended to forecast the future, to know what will happen. The truth of the matter is nothing so simplistically grand and is, in fact, something far more meaningful and sublime. Through divination we receive a direct response to the spiritual act of worship. Voices raise in poem and song, gifts are given and then we listen for acceptance and advice. It is a valuable detail of our liturgical paradigm that we include the act of intentionally listening to the Divine in our rites. By listening we are able to receive direct spiritual support and advice from our Gods.
Divination had and has two primary purposes in ceremonial rites ancient and modern. First of these purposes is to find out the response to the honoring and praise of the Gods. Are the gifts acceptable? Is the praise sufficient? Have we met our responsibility in the guest/host relationship of mutual exchange and support? Second of these purposes is to receive the advice of the Gods being worshipped. Our Gods are often able to tell us what our strengths and weaknesses are. Guidance in choosing a course of action or warning us of a dangerous course of action can be invaluable gifts.
Seeing, divination and omen reading are vital practices in our modern rites, as vital as they were in ancient rites. They function through our belief that communication with the Divine can be two way, direct and active. Divinatory actions mat be performed by anyone within the context of our liturgy though it is usually our specifically trained Clergy who perform this role.