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Temple of the Sacred Spiral
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Our deepest fear is not that we are inadequate, our deepest fear is that we are powerful beyond measure. It is our light, not our darkness that most frightens us. We ask ourselves "who am I to be brilliant, gorgeous, talented and fabulous?" Actually, who are you not to be. You are the child of the Goddess. Your playing small doesn't serve the world. There is nothing enlightened about shrinking so that other people won't feel insecure around you. We were born to make manifest the glory of the Goddess that is within us. It is not just in some of us; it is in everyone. And as we let our own light shine we unconsciously give other people permission to do the same. As we are liberated from our own fear our presence automatically liberates others. (Nelson Mandela at his inauguration in 1994, slightly altered)
"Ritual is any ordered sequence of events or actions, including direct thought, especially one that is repeated in the same manner each time and is designed to produce a predictable, altered state of consciousness within which certain magickal or religious results may be obtained". (Bonewits: Taped Letter From Berkeley 1978)
The purpose of a ritual is to put one into an altered state within which you have access to and control over your psychic talents "almost every magickal-religious ritual known performs the following acts: emotion is aroused, increased, built to a peak; a target is imaged and a goal made clear. Then there is a follow-through; this encourages any lingering energy to flow away and provides a safe let-down". (Bonewits: Real Magick).
"Magickal rituals are psycho dramas designed to facilitate the generation of psychic energy and the focussed disposition of that energy in order to accomplish a given result" (Second Epistle of Isaac from The Druid Chronicles - Editor: Bonewits/Berkeley 1976).
"Ritual is one way of re-integrating individuals into the cosmos and to tie in the activities of daily life with their ever-present, often forgotten significance ….. rituals have the power to reset the terms of our universe until we find ourselves suddenly and truly 'at home'" (Adler: Drawing Down The Moon).
"Many craft rituals are primarily religious and mythical. The rituals touch on the mythic themes of death and regeneration and assert the unity or mortals and deities. It is these aspects that seem to link ….. to the mystery traditions ….. both assume that human beings can become as Gods". (Adler: Drawing Down The Moon).
"The idea expressed is that we are Gods in potential. Many Western magickal traditions have thus sought a path to the Divine by strengthening the self rather than by obliterating the ego". (Adler: Drawing Down The Moon).
All rituals in Neo-Paganism at some level celebrate the myth and history of the Goddess. Robert Graves describes the true function of poetry as religious invocation of the Goddess. The quarter guardians are archetypes who serve to remind us that they have risen through the spiral of life and death and re-birth and represent the goal toward which the spiral of re-incarnation strives: to become fully human and fully divine. Most Neo-Pagan groups also have the ceremony of "cakes and wine" during which the ritual dagger is lowered into the chalice and so the cakes and wine are consecrated and distributed to all, often with the phrase "may you never hunger, may you never thirst".
"This is the sacred marriage, the great rite of fertility, in a single image …. not just between male and female, but between spirit and matter, between the heavens and Earth, between the worlds of Gods and men, between death and birth. What is being said by the symbols is then something like 'sex is a true vehicle for the spiritual evolution of humankind for death and re-birth are the two halves of the cycle that drives us up the spiral to the Goddess' realm'". (A.Kelly: Why Craft Ritual Works - Gnostica Volume IV No.7 1975).
"Paganism is a religion of ritual rather than theology. The ritual is first; the myth is second. And taking an attitude that the myths of the craft are true history in the way a fundamentalist looks at the legend of Genesis really seems crazy. It is an alien headspace. This is one of the ways in which the Craft is a true mystery religion, because the classical mysteries functioned similarly. The promise of the mystery religions in the classical world was that of immortality and regeneration. And in one of the associated legends after death the soul confronts the Guardian of the Portals and is asked the question "who are you?" The reply given was never "I believe in such and such" but a statement like "I have eaten from the drum, I have drunk from the cymbal, I have tasted the things within the holy basket, I have passed between the bridal chamber". These are statements of having passed through certain experiences and this seems to be very much the gestalt and tradition of the Craft as well …. what makes a person a witch is having passed through certain experiences, experiences that happen down on a sub-conscious level and bring about a type of transmutation". (A.Kelly from Adlers: Drawing Down The Moon).
"The Craft is not an ancient system of knowledge of metaphysics or doctrine but an ancient way of perceiving reality that is again becoming available. It depends upon an open metaphysics …. reality is infinite. Therefore everything you experience is in some sense real. But since your experiences can only be a small part of this infinity, they are merely a map of it, merely a metaphor; there is always an infinity of possible experiences still unexplored. What you know therefore may be true as far as it goes but it cannot be the whole truth for there is always infinitely further to go. In brief: it is all real, it is all metaphor, there is always more". (Kelly: Aporrheton No. 1 To The New Witch. March 1973).
"Knowing that all truths are merely metaphor is perhaps the greatest advantage you have at this point of history. Thinking that you know the whole truth keeps you from learning anything more; hence you stagnate, hence you die. But knowing that every truth is merely a metaphor, merely a tool leaves you free to learn and to grow, by setting aside all metaphors as you learn or evolve better ones". (Kelly: Aporrheton No 1 To The New Witch. March 1973).
"A religious ritual is a formal, spiritually orientated, symbolic experience". (Blacksun, The Spell of Making).
"Wiccan rituals tend to be more varied than other faiths varying from the formal to the spontaneous and differing from coven to coven according to their individual preferences and school of thought". (Farrar. Eight Sabbats For Witches).
No matter what symbols are used rituals employ them because they need very little translation and speak directly to the unconscious mind where the meaning of our universe and ourselves lie. Just as a story is made up of words a ritual is made up of symbols. To mix them up is to destroy their meaning and effectiveness hence the need for an ordered and organised form. The form is just as important to the meaning and ability to invoke unconscious awareness as the symbols it employs. This is why so many religions and magickal traditions stress the precise order and way in which things must happen for an effect to be realised.
"The effect to be realised in religious ritual is that of awareness of the unity of all and of the divine; in Pagan terms our unity with divine and realisation that all is linked together. Sacraments are acts which help us commune with the Gods and realise that we are all one, yet many. "Eat drink and make love, all in My name for all acts of love and joy are My sacraments". To dispense sacraments to each other we provide experiences which establish that communion and to do this we must include our fellow beings in that sacredness and to live the sacred. As a result every religious ritual is a sacrament. To perform or participate in ritual provides opportunity to discover and affirm our connection with the Divine". (Blacksun: The Spell Of Making).
The basic ritual outline is:
See under designing rituals. Ritual is the dramatic enactment of myth designed to make a sufficiently deep impression on an individual to reach his unconscious (Tom Chetwynd, A Dictionary Of Symbols, P 342). A ritual is an enacted psychic truth, a myth is a spoken or written psychic truth. Pursuing the myth origins of a ritual can be interesting but success or failure in tracking them down does not alter the validity of the ritual. In fact, myth can originate in a ritual. "Communal myths" were the ritual worlds of the great cultic festivals of the ancient world and the typical features of mythology gave symbolic form to a man's life, his longings and his needs (Tom Chetwynd, A Dictionary of Symbols, P 276.). Ritual performs the same psychic function as myth but with the added impact on the individual of personal participation.
There are two types of ritual; celebratory - created to honour the deity or mythic event such as the Sabbats Rites of Passage; and working rituals created to bring into being a specific act of magick e.g. healing, material wealth etc. Initiatory and dedication rites combine both being both a celebration of your initiation unto the Pagan path and a working to change yourself and a commitment to a new way of life.
The symbol of purification of self may consist of bathing with or without special bath oils, anointing the body with oil, meditation, deep breathing, or otherwise purifying your body e.g. a dip in the ocean. The meaning behind this is to purify your mind and soul and ready it for the coming rite whether this be spell; or working ritual such as an Esbat; or mythic re-enactment such as a Sabbat. Other methods of purification are standing in a rush of wind; or visualising wind carrying away negative thoughts and emotions; music, either drumming softly or listening to appropriate music; bells, gongs, guitars, violins and harps are of particular use. Most of this purification is to rid us of the negativity we accumulate each day from scenes of carnage and destruction in the news and our own dark thoughts. They are not intended to chase away demons and devils from the astral plain, but mainly to free us from the negativity we all accumulate in daily life.
Symbolically this is done by cleaning the house, ensuring your privacy physically and then spiritually sweeping the floor space with your ritual broom. Outside this may be mowing the lawn or ridding the ritual area of residual branches, cow dung, leaves; tidying the area. Other methods are scattering salt, either alone or mixed with powdered herbs such as thyme, rosemary, frankincense, sage or salt water or rose petals. You may simply burn a herb as an incense or essential oil in an aromatherapy burner, stop and play a musical instrument or drum continually as you go throughout the area. A ritual such as the Pagan Banishing Rite of The Pentagram may be performed. Bear in mind that salt can be harmful to plants and it is best not to use this outdoors.
The first thing is to ensure privacy and lack of interruption. You cannot focus on a ritual if you're worried about being interrupted, and interruption itself may cause disruption of energy raised to Goddess-knows-where. Therefore, draw the curtains, close and lock the doors if you are doing this inside, or put up signs "Do not disturb" if you are outside.
Move furniture and other obstructions out of the ritual area, including ash-trays and any other foul smelling objects, and if you are outside make sure that the ground has no obstructions which could cause damage to bare feet, clear the area of cow dung, branches, stones etc. Cover any clock-face that you can see from within the ritual area and remove all watches. Your ritual area is to be a place "out of time" and if you look at a clock you will break that sensation. It may also be seen as "clock watching" which is definitely disrespectful to any watchers or spirits you invite into the circle. They could be offended if they feel you are "watching the clock" instead of enjoying the time spent in communion with them and the Gods. Therefore any timing of rituals to occur at astrologically correct time should be done beforehand.
Finally vacuum the ritual area of sweep it or rake it. The first reason is for safety (toes have a propensity to find the pin that you lost whilst sewing your robe and feet enjoy nothing more than stepping in cow dung and ankles stubbing themselves against a branch or stone). The other reason is for respect and as a symbol of cleansing of the area of all unwanted energies.
Just before you get ready for the ritual yourself with a shower or bath and dressing in your ritual robes, make sure that the ritual 'props' are all set up and that everything is ready, including matches or gas lighter for candles, water and salt present, the incense and charcoal burner is present etc. Nothing spoils a ritual more than having to open the circle to go into the kitchen to get the ritual cakes that you left sitting in the refrigerator. As a final warning to those who have smoke alarms, disconnect any smoke alarm that your ritual incense may set off and also write a note to yourself in large block letters "re-connect the smoke alarm" and put it on the mirror in the bathroom or the refrigerator door. (From Lady Morven).
All life and all spaces are sacred. Therefore sacred space can be a natural reservoir of energy e.g. creek, bushland, clearing etc. This type of space belongs to everyone but no-one in particular. This is the way in which Aboriginal cultures revere the land and is why the concept of land ownership is alien to them and why they are paying such a bitter price for such a belief when they come against the Western civilisation's greed for land ownership. Not all land however is useful as sacred space. Much has been polluted physically and psychically by so-called civilisation with wars, hatred, land clearing, erection of concrete jungle for tourist villages. However to successfully work as a witch one must make an effort to meld with the land and its energies, wherever one is working. For this reason the Temple of the Spiralled Web seeks to create an awe for the Dreamtime values and a sense of unity with this ancient land of Australia and respect for its peoples, human and otherwise, who held it in reverence for so long before white man came and "improved" it (such that within 100 years we have created the deserts of North Western Victoria and the deforestation and soil degradation of much of New South Wales and Queensland and excessive salinity of the Darling and Murray Rivers). Sacred space is also an area whether tangible or intangible, where people meet in perfect love and perfect trust. There must be balance, harmony and peace (or at least lack of discord) within this space, be it circle or study group. Resolutions of differences between people should occur before entering the circle.
Sacred space is also where you live. However, your every day environment soaks up energies you deliberately raise, cast off or manipulate as well as the energies raised by you and your family including quarrels, love, discord and plain chaos. Nevertheless it is important to consider your home and property as sacred and accordingly take care of it. Every quarrel harms that space, every act of kindness heals it. Growing things on your land, even if it is only a pot on the apartment balcony adds to its harmony. When the reactions of others threaten the harmony of your home you must hold firm to the balance required for harmonious actions with other people. There are mundane things which can be done to ensure that the environment remains sacred. You could repair, clean and be pleasant. Learn interaction skills and know when to speak and when to keep silent, when to listen to others and when to stand out.
A home shrine is a very special sacred place. It can also exist, and should do so, on the mental and astral plane as well as the mundane plane. A light should be ever alight on the astral plane and you should make an effort to keep a candle alight for a period of time each day in your own shrine as a ritual spell of protection, purification and blessing on your home.
Creating sacred space consists of arranging the altar and tools in a private place and forming the magick circle. Many covens place the altar in the centre of the ring and some place it in one of the cardinal directions (usually the Earth quarter) and yet others will move it from quarter to quarter depending on the season. The Temple of The Spiralled Web uses an altar in the centre as indicative of the place of the Spirit and symbolic of the unity of all. In permanent circles there is usually a boundary that is visible and is always present, either of flowers or rocks or wood, or a circle drawn on the carpet or a cord arranged. Sometimes there is no visible permanent area. A circle is created by using visualisation and focussing on energy rising from the Earth, coming down from the cosmos and being directed through your hand, wand or athame to the perimeter of the circle which flows both up and down to form a sphere. It is important to see and feel the energy flowing from your fingertips or tool in a stream of vibrating light, usually visualised as electric blue or purple blue. Walk the circle, usually best with the flow of energy (clockwise in the Northern hemisphere, anti-clockwise in the Southern hemisphere i.e. in the same direction as the Coriolis effect). The circle should be a living, growing, reality which you can feel. Following this there is invocation of various entities, usually at the four quarters of the circle. Some call elements, some elemental guardians, watchtowers, archangels etc. They may be used to watch over the ritual, to guard against the level of forces entering in or to lend strength to the ritual, or even all three. It is important when they are called upon that not just the person doing the calling but everyone in the circle visualise the power of the particular spirit and element being called upon. Once the circle has been formed it is important not to leave the circle except for very important reasons and even then to cut a doorway as you pass out and to close it after returning. This will help to preserve the flow of energy around the circle except for the small section which you clear; otherwise careless walking in and out will cause dissipation of the whole circle (and any sensitive person will receive a jolt).
Sacred space may be ritually created for long-term and short-term purpose. Shrines, outdoor circles, hearths, stone altars are all long-term sacred space. They should be ritually and physically cleaned, consecrated and empowered for positive use as they will be used regularly. On the other hand, short-term sacred space to encompass a ritual circle or a meditation space is usually created by first banishing unwanted influences (a broom ritual or the Pagan Banishing Ritual of the Pentagram is perfect for this); purifying the space (the use of a broom and incense or aromatherapy burner is good here); casting a circle by someone (usually the High Priestess with or without the High Priest); strengthening the circle with the elements; calling upon Guardians to guard the circle, witness the rites and strengthen the ritual. Most cast the circle first and call a Guardian second, some even cast and invoke together, often with poetic rhymes e.g.
White spirits and red, black spirits and grey,
Harken to the rune I say,
Four points of the circle weave the spell,
East, north, west, south,
Your tale to tell.
East is white for the days new track,
North is red for the noon tide hour,
In the West is night time black,
And South is grey for the place of power.
Three times round the circle's cast,
Great one spirits from the past ,
Witness it and guard it fast.
(Adapted from Doreen Valiente's: Witchcraft For Tomorrow)
Often three passes are made: one with the athame, wand or hand, actually drawing the circle; the second with mixed earth and water, the Goddess elements; and the third with fire and air, the God elements.
Sometimes the quarter calls are first, the circle casting second e.g. initiations where the initiate must be in sacred space but not within the circle until his/her initiation is complete (this depends on tradition of course).
Sacred space can also be created by people before you e.g. sacred Aboriginal sites, Druid groves, sacred areas (sanctuaries or permanent circles) set up by other Pagans. When visiting these places, it is appropriate to leave an offering or, if permission is given, to do a token task e.g. weeding around the quarter stone, as an honour to the sacredness of that place.
New space and new time are defined whenever a circle is cast to begin ritual. It is between the worlds; the seen and unseen; the space in which alternate realities meet; in which the conscious and unconscious can speak freely to each other and connect with the cosmic realities and the world around us. Time is no longer measured out but dissolves into a meeting of past, present and future.
"It is an enacted meditation. Each gesture we make, each tool we use, each power we invoke resonates through layers of meeting to awaken an aspect of ourselves." (Starhawk. The Spiralled Dance.)
A circle creates an energy form, a boundary that limits and contains the movements of subtle forces. In Pagan (as opposed to ceremonial magick) practices, a circle is raised not just to protect from outside influences (usually malevolent) but mainly to contain energy and so enable it to be focussed; and finally to create a "place that is not a place, a time that is not a time", which is sacred and more enabling of ritual mythic awakening of the divine within ourselves and from the universe and beyond. Circle casting marks the formal beginning of the ritual and is a complex cue that tells us to switch our awareness into a deeper mode. We suspend disbelief and enact out mythic, archetypal patterns that will bring us into a feeling of 'oneness' with divine truths that we are one, that we are God, that we are Goddess. Salt and water are both cleansing elements and together are symbolic of the ocean, the womb of life, beginning of life on earth; and tears, the physical enactment of purification of intense emotions (usually, but not always, grief). They are used commonly as elements to create and strengthen a circle. Incense and fire are also seen as cleansing and purification media and also are used to purify and strengthen the circle.
However, always the outer forms used are less important than the strength of inner visualisation. One person may perform the outward actions but all should internally visualise the casting of the circle and the atunement to the elements.
By the earth that is her body
And by the air that is her breath
And by the fire of her bright spirit
And by the living waters of her womb,
The circle is cast.
Various entities can be called e.g. Elements which are unthinking energy forms of air, fire, water and earth or the elementals which are normally invisible, spiritual beings with some thinking process made up of pure elemental energies e.g. sylphs, salamanders, gnomes and undines.
The East, the sylphs, the knowledge, the word,
Positive forces are calling you in
The North, the drakes, the hearth, the fire,
Aid this night in my desire.
The West, the gnomes, the roots, the grove
Bring your gifts, I make it so
The South, the mers, the love, the water,
I conjure my need into matter
The Centre, the spirit, the life, the force,
I call you now to open your doors.
(Silver Raven Wolfe from "Stirring The Magick Cauldron)
Watchtowers are Guardians, usually working in a square. Some see them as the angelic being, others as inhabited by that being. Watchers also recall the older stellar notions where the stars are centred in Spring, Summer, Autumn and Winter. Some call both stars and angels, beings of light or the Shining Ones.
Airts can also be called and are often named after the four winds of Ancient Greece and relate to the winds' quality (hot and dry, hot and wet, cold and dry, cold and wet) and these should be matched to their cardinal points. Also look for unusual occurrences in your locality - this makes use of the power reservoir of the locality.
Watchtower call Aldebaran's light,
East I call, come this night.
Watchtower call Regulus might,
North I draw, protect this site
Watchtower call adventurous Antares,
West I call ,to work with Star faeries
Watchtower call Fomalhaut aid.
South I draw with my blade.
Show me, ones of stellar sight,
Assist me please throughout this rite
(Silver Raven Wolfe from Stir A Magick Cauldron)
Animal totems can also be called with their mystical powers brought into play for the ritual and associated with the qualities of the element represented. They are also found in the environment to be called (hence our use of Australian animals). Archetypes or Deities can also be called and should be of the same pantheon that you work with in that ritual. Ancient Ones are usually humans who have transmuted themselves through many incarnations and hold ancient knowledge. They have no delineated names other than belonging to an element or cardinal direction.
| Element | Direction | Elemental | Watchtower | Watchers | Faeries | Totem |
| Air | East | Sylph | Raphael (healing) |
Aldebaran | Paralda | Eagle |
| Fire | North | Salamander | Michael (protection) |
Regulus | Kangaroo | |
| Earth | West | Gnome | Uriel (manifestation) |
Antares | Ghob | Wombat |
| Water | South | Undine | Gabriel (regeneration) |
Fomalhaut | Nixa | Platypus |
The circle casting is done with careful visualisation by the caster e.g. a mist that slowly springs up and forms a bubble or a blue fire that springs up and forms into a spear of fire etc. At the end, clearly state the circle is sealed e.g.
"In the centre the circle is cast
where between the worlds,
beyond the bounds of time,
where night and day,
birth and death,
joy and sorrow
meet as one."
(Starhawk: The Spiralled Dance).
The most important thing is to remember that you are conjuring a sphere not a circle. In addition protocol should be established to ensure that once the circle is cast special activity is needed to leave or enter the circle e.g. cutting a temporary doorway.
This is in some ways the heart of all Pagan ritual in that these are attunements with the powers of the Goddess and God. Invocation need not necessarily refer to spoken prayers or verses but also consist of music, dance, gestures, song and drama and best used all together. Rhyme is particularly useful in words because it contacts the unconscious and drowses our material and intellectually based minds into ritual consciousness. It you forget a word or mispronounce something or entirely lose your train of thought don't be concerned. Invocation just requires a willingness to open yourself to the Goddess and God, it needn't be a perfect performance. It is more disruptive to panic and be over-concerned than it is to 'wing' it in those particular times when you have forgotten "the correct way".
In The Temple of The Spiralled Web practice the invocation begins with the Thirteen Fold Kiss which consists of gesture as well as physical touch and the words, followed by direct invitation to the Goddess and God to "be drawn down" onto the priest or priestess concerned. All show a form of reverence by kneeling as the priestess/Goddess steps forward announcing her transmutation and this is then followed by recitation of the Chant of the Goddess (written by Doreen Valiente or using another charge as appropriate). This may then be followed by each covener going up to the Goddess and being blessed by her or hearing what she may have to say. This part of the ritual ends when the Goddess slowly and silently leaves her priestess.
Ritual observance will usually follow the invocation. It may be a rite of meditation, transition, thanksgiving or simply a few moments to commune; in other cases it may be an elaborate drama enacting out a particular myth appropriate to the Sabbat.
This is magick - the movement of natural energies to effect needed change.
The classic times to raise energy are at full moon, solstices and equinoxes for there are extra Earth energies that can be utilised to enhance the effectiveness of magick. The raising of energy can be done in a variety of ways. Whatever the way used it is important to attempt to hold it inside your body until it has reached its peak and then to release it and send it towards a goal. It is however difficult to retain all of this power, particularly during dancing and so the circle does this job of holding the power in until it is ready to be release. At the time of release a hole is opened at the apex of the circle and let through to do its work without disrupting the circle.
The Equilibrium for Energy
The laws of Thermodynamics state that everything is interconnected. Energy is not created, nor destroyed, it is transmuted. Barry Commoner The Closing Circle (1971) said the four laws of ecology are:
The equilibrium of the universe is not static but dynamic. Energy is continually in motion. It flows in spirals and is cyclical and wave form in nature. No form of energy can be exerted indefinitely in only one direction. Always it will peak and then turn. No-one can be constantly creative, sexual, angry or constantly anything that requires energy. Recognising this alternation will help sustain a dynamic, healthy balance. Ritual, spells and meditations that raise energy will centre on aiding it to flow. Magick is part of nature, it does not controvert natural laws but it can teach us to tap sources of energy that are unlimited and infinite.
Nevertheless there is no free lunch. To raise energy we must expend it. In working magick we expend our own physical and emotional energy and take care to replenish it. In most group rituals energy is usually moulded into the form of a cone called The Cone of Power. At the base of the cone is the circle of coveners. Its apex can focus on an individual, an object, a collectively visualised image. At times it is allowed to rise and fall naturally or it may be sent off in a burst of force directed by one person who may either be part of the circle of stand at its centre. Rhythm, drums, handclaps, dance movements can be used in building the cone. Names, Goddess and God names, simple incantations, sung chants can be used to raise power. It can be raised with something as simple as breathing. At the end of raising the energy and releasing it, grounding should then follow. This helps dissipate into the earth the residual energies that we have raised and also revitalising ourselves so that we tap directly into the unlimited sources of elemental energy in the earth. Thus power flows through us, not out of us.
"Awareness of energy is awareness of the great dance of the universe. Seemingly intangible it underlies all we can touch. It is the only constant, although it is constant change, eternal flux. Awareness of your own energy is the awareness that flesh and spirit are one, that thou art Goddess, eternally linked, connected, at one with the moving spirit of All" The Spiral Dance by Starhawk.
Once energy has been sent residual power will usually rush around within you and also within the circle. It is important that it be earthed and so that you are also able to re-charge yourself with energy from the Earth. This may consist of just falling to the ground, lying out flat, doing a formal 'grounding' exercise such as a Chakra opening and closing, laughter and talking, or performing an act of communion called simply 'Cakes and Wine'. The ritual gesture of food and drink will kick your body back into a different mode, it will bring into play very physical processes such as salivation and digestion and elimination of waste. In addition a libation of earth to the Goddess and God should be made by scattering cake crumbs and pouring a few drops of sacramental wine onto the ground or into a special bowl. Food and wine are often blessed before eating and usually with the athame into the chalice.
Cakes and wine is the common title of a "communion ritual" in Paganism. It is usually ritualised although it may be very simple. Usually a priest holds the cup of wine, symbol of the Goddess, into which the priestess dips the ceremonial knife, called athame, a symbol of the God. For some this symbolises intimacy between the Goddess and God, men and women, masculine and feminine. For others it shows the two divine forces ultimately reconciled in one. All drink from the cup and then share consecrated food, sometimes but not always cakes in the shape of a crescent moon. In addition to being a ritual in itself, it actually allows a more complete grounding and also time to express gratitude for the results of previous energy workings. This sharing of food and drink re-emphasises the words of the charge "Ye shall dance, sing, feast, make music and love". Fun, spontaneity, errors in ritual are all part of craft celebrations; humanity is not left outside the circle.
This can be performed with gestures, chants, music, or improvised on the spot. Do not envisage this as dismissing deities but rather thank them for their attention, bid them farewell, ask that they may come again.
Chanting of the Druid's Prayer.
In its original 18th century form this addressed God but in its more contemporary form it is most often addressed to Goddess or both.
Grant O Goddess and God thy protection
And in protection, strength
And in strength, understanding
And in understanding, knowledge
And in knowledge, the knowledge of justice
And in the knowledge of justice, the love of it
And in the love of it, the love of all existences
And in the love of all existences,
the love of Goddess, God and all goodness.
This is how we return to the normal earth space time continuum. We return the area or room to its normal state. Not only should we envisage drawing up the energy of the circle into our hand or tool, of dissipating it into the Earth or universe, but we declare it 'open' e.g. with the following phrase:-
The circle is open but unbroken
May the peace and love of the Goddess and God go in our hearts
May we ever merry part and merry meet again
Blessed be.
Some people draw up the circle in the same direction that it was cast, others go in deliberately the opposite direction. In The Temple of The Spiralled Web we will go in the same direction which will usually be sunwise (anticlockwise in the South).
It is important to realise that although the circle has been opened, the bonds that we have formed with the people within the circle will never completely go, nor should they. The more we continue to do rituals with people the stronger the bond that will grow between us and therefore in some sense the circle is truly never broken. Once opened the pathway between ourselves and the universal divine (which includes ourself) will never be shut away completely.
When the circle is gone it is important to put away the ritual tools, to pour any liquids into the bearer for a libation bowl (or save them for future spells and rites if necessary).
Just a note on quenching candles. It is best not to blow these out but to use a more symbolic form of respect such as a snuffer, or your fingers or knife blade. Start with the quarter candles and finish with the Goddess candle.
Your rite has ended. It is usual now for the informal feasting and talking to commence. It is important that it be under way and everybody be more fully relaxed before any post-mortem or discussion of the ritual be performed. Try to keep this on a positive note rather than complaining. However post-mortems are an important way that a group will grow closer into a 'group mind' as to what is and is not desirable.
Salutes are used as triggers to quickly turn mundane circumstances into magickal ones and can consist of words and actions coupled with thoughts and intent. The easiest triggers to cultivate are ones you invent yourself using motions and a minimum of words. A good exercise is to create such a salute to trigger tranquillity within yourself by using hand motions and one or two words either said aloud or silently. Practise this daily and fine tune it as necessary.
The Pagan Cross is one such salute. Other salutes can be the sign of the Pentagram with the words air, fire, earth, water and spirit, or the Thirteen Fold Kiss to draw down the God and Goddess; or the God position (hands crossed on the chest) or the Goddess position (legs apart, hands upraised). Salutes can be combined in a mini ritual e.g. the Pagan Banishing Ritual of the Pentagram.
Laughter does have its ritual in magick functions. There is no need to be stodgy and glum or over-solemn in rituals. Although rituals are serious, humour does have a place e.g. truly laughing at a curse can destroy its effects; laughter does certainly release tremendous amounts of personal powers. So when you tip over a candle or the incense won't light, even on the tenth go, or you mix up the words in a verse - laugh - start over. The act of laughter itself will help "clean the slate". Paganism is a religion of happiness, which includes laughter. It needs no pomposity.
The above, of course, doesn't mean that gratuitous comments or 'poking fun' or deliberately trying to take the 'mickey' out of something is appropriate. The former is powerful in a positive way, the latter is simply disruptive and negative.
The steps in building ritual are as follows:
So the goal is to create a haven with elements of trust, security, peace, love, relaxation. By use of the symbolism that we have developed (see previous lecture) we can bring these elements into the ritual. Furthermore we can define a specific goal somewhere in the ritual to get a very focussed magickal effort in the ritual and so increase the likelihood of its success and duration. "By constantly trying to find a reason for the stated desire or plan, new and more profound meaning is uncovered. This goes on until there is a collection of statements giving a more accurate and deeper understanding. This collection is then synthesised into a single statement which can then be put through the process again if necessary". (Blacksun: The Spell of Making).
Timing also needs to be considered in establishing the space - many rituals are performed at certain times e.g. the Sabbats and Esbats or make use of various timing methods e.g. astrological, lunar phases, days of the week etc.
The true aim of any ritual should be to raise spiritual energy and requires the active participation of all concerned.
A ritual way of grounding is to fall to the ground after or at the point of releasing the energy and stay there for a while until all the stray energy is gone. Other methods include immersion in a hot tub or a swim in the lake, a midnight walk in the bush by moonlight, or a walk back to the assembly area from the circle often serves here, finish off the remaining bottles of wine, sexual relations with your partner, plunging hands into a container of earth or mud.
One of the priestess's or priest's jobs is to channel the Goddess or God in the circle, so help them as listed below:
We are sisters and brother in the circle but we work in different ways. We are sensitive to different needs and styles before and during a ritual. Respect the differences between all magickal selves and include them for they are all needed to complete the circle.
B. The Thirteen Fold Kiss.
This can be performed prior to commencing any ritual with a partner as a form of dedication of each to a union in the ritual. One partner should stand with arms crossed at the wrists over the chest. The other should kneel before the first and kiss tenderly each body part as they are said in the kiss below:
Blessed be thy feet that have brought thee in these ways;
Blessed be thy knees that shall kneel at the sacred alter;
Blessed be thy sex that giveth joy and love (kiss above the suprapubic area unless you are in a prior intimate relationship);
Blessed be thy breasts formed in beauty (substitute the word strength if this is a male);
Blessed be thy lips that shall utter the sacred names;
Blessed be thy ears that shall hear the words of wisdom;
Blessed be thy eyes that shall see the face of the Gods.
Blessed be thy crown that shall know the presence of the Divine (kiss on the top of the forehead).
The first partner then repeats this process for the second person. This small ceremony should also proceed any invocation of entities upon anybody and any symbolic or actual performance of the Great Rite.
This is called the Thirteen Fold Kiss because it kisses two feet, two knees, one rune, two breasts, one lip, two ears, two eyes and one crown.
C. Sharing of bread and water.
This is also known as The Symbolic Great Rite or Simple Feast or Pagan Communion.
This should be preceded by first performance of the Pagan Banishing Rite of the Pentagram, performance of the Thirteen Fold Kiss (this can be done symbolically if you are a solitary by kissing your hand and touching the relevant areas as you say the kiss), and then proceed with the rest of the Rite. This version assumes that there are at least two people; however this can be done as a solitary if required.
One person holds the cup up, kneeling in front of the other who slowly lowers the athame (witches' dagger) into the cup of wine or mean or beer or soft drink or water saying:
As the athame is to the male
So the cup is to the female:
Conjoined they become one in truth.
Behold the mystery aright
The true points of fellowship here
Where the lance and grail unite
Feet, knees and breasts, eyes, ears and lip.
The person then rings the bell three times and holds the others hands as that person holds the chalice. First some liquid is spilt on to the ground saying the Sacred Goddess names as this is done. The person with the athame kisses the person with the cup on the lips. The second person then sips the fluid, kisses the first on the lips. The first person then sips the fluid. This is then passed with a kiss to the next person who sips the wine and passes it to another person with a kiss and so forth.
The first person now takes the plate of food and kneels in front of the second person who draws an invoking pentagram over the food with her wand (an invoking pentagram begins at the head and goes down to the left hip then right shoulder, left shoulder, right hip and back to the head). The person with the wand says:
The most secret and powerful Lord of the harvest
Bless this food into our bodies
Bestow health, wealth, strength, joy and peace
And that fulfilment of love which is perfect happiness.
The bells are then rung and the person with the wand holds the hands of the person with the plate. Some crushed food is spilled on the food as a libation to the Gods saying the sacred name of the God as this is done and the first person kisses the second person on the lips, then eats some of the consecrated food. The second person then kisses the first person on the lips who then also takes some food. The food is then passed with a kiss to the next person and so forth. Then all should perform the Pagan Cross once more and turn and say to each other:
Here is my hand and here is my heart
May we merry meet and merry part
To merry meet again
Blessed be.
Blessed be and Never Thirst from Kim and Quenten.
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