Читать книгу The Real Witches’ Book of Spells and Rituals - Kate West - Страница 8

As I said in the last chapter a Ritual is usually constructed out of several separate pieces called Rites. Many of these are performed in the same way and to avoid repetition later in the book I have put these basic Rites into this chapter, so that you can refer to them whenever you need to.

Basically, there are two kinds of Ritual; Esbats or working Rituals where magic is performed, and those which are celebratory, for instance Sabbats and Rites of Passage. In the former, energy or power is raised to fuel an act or acts of magic, and therefore a Circle should be cast. As the latter are celebratory it is not necessary to raise power and therefore to actually cast a Circle. This division between Esbats and Sabbats is not fixed as it is possible to work magic at the Sabbats (so long as it fits with the theme of that Sabbat), in which case you will need a Circle. Also, you can work magic at other phases of the Moon, and these Rituals will also need a Circle. Similarly, you may choose to hold a celebration, perhaps a Wiccaning or Handfasting, at an Esbat, in which case you will not need a Circle. Initiation Rituals, whilst celebratory, are also magical workings and will need a Circle and the raising of energy, even though you are not working any spells as such.

There is also a difference between working on your own as a Solitary and working in a group or Coven. In the former you have only yourself to prepare, in the latter you have others to consider and communicate with. In the former you can work largely in your head, silently and perhaps sitting on the floor. In the latter you will need to speak out loud and probably move around one another. You will also find that it is helpful to have more tools and visible objects when working with others, as these visual keys help to ensure that everyone is focused on the same thing at the same time. When starting out as a Solitary you may find that these same visual keys help you to retain focus, as you will have much to remember as well as keeping your intent clear.

THE WORKING SPACE

This is the room or area you intend to work in. Witches do not need purpose-built temples or even a special room in the house as they can create their Sacred Space wherever they wish to. The area in which you are going to create that space is your working space. It should be spacious enough for you, whether you are one or many, to move freely in, and indoors this may mean moving some of your furniture. Again, if it is indoors it should be clean, tidy and free from too many distractions, as you not only need to focus but you are also inviting the Goddess and the God, so try to make it somewhere you feel they would come to! If outdoors you need to ensure that you are neither trespassing nor are likely to be disturbed. If you are Solitary, or few in number, then you should be doubly careful that you are not going to be accosted by passers-by wondering what you are up to. You also need to ensure that it is safe, with no hidden cliffs, rabbit holes, broken glass or rusting metal to be discovered by the unwary. The working space is generally considered to be circular, although you may need to compromise somewhat if you are short of space or have a non-circular area to work in.

Whilst it would be nice to be able to align your working space with the points of the compass, so that your North really is in the direction of North, it is not always possible. In this case try to align as closely as you can, whilst still being able to use the space in a reasonable manner.

THE ALTAR AND WORKING TOOLS

Here I am going to give a fairly basic Altar layout with a selection of the tools most commonly placed on it. There are other ways of setting the Altar and a great many other tools which may be placed on it. Some Witches like to have all their working tools to hand, others prefer to have only those which they are going to use. Whichever course you choose it is as well to check the tools against your Ritual notes to ensure that you have everything which you are going to use, before you Create your Sacred Space.

Working tools do not have to be expensive or bought from specialist suppliers, you can select ordinary everyday objects for many of them, or make your own. It is, however, preferable if your working tools can be kept separate from other household items and their use reserved for Ritual and magic as, with use, they will build up their own reservoir of magical energy.

ALTAR

The Altar is simply the surface on which you place everything you will need to work with. If you are on your own and intend to work sitting on the floor, then it could be as simple as a small cloth placed in front of you, although do ensure that if you are using candles you can keep them safe. However, most Witches prefer to use some kind of table or other surface of adequate size at a convenient height. When working outside you may like to use a convenient rock or tree stump, or to take a box with you for the purpose.

The Altar can be placed in one of a number of parts of the Circle:

* The Centre, to allow you maximum use of the circumference. This is especially useful when working indoors with limited space and a large number of people. This is less convenient if you intend to Circle dance, or to have any other central feature such as a cauldron or fire.

* The East, which is the starting point of the Circle, as it represents Air and thought. This does mean that when it comes to actually Casting the Circle you will have to move around nearly the whole circle (as you always move Deosil in Circle) before commencing to actually Cast it at the North-East.

* The North-East, or point of entry. This is fine unless and until you wish to have someone come in at the point of entry, as in Initiations for example.

* The North, or point of power. This is where I prefer to have the Altar.

Whichever you choose, it is important that you and everyone else in the Circle know at which point the Altar is set. Generally speaking it is best to choose your Altar point and then keep that for all your Rituals in order to avoid subsequent confusion!

ALTAR CLOTH

It is usual to cover the Altar with some kind of cloth, kept especially for the purpose. This not only protects the surface from any spills but also helps to mark the change of use from daily to Ritual. An Altar cloth does not need to be particularly fancy, or bought from a specialist supplier, but it does need to be kept clean and unrumpled. You may choose to have different cloths for each of the Sabbats and others for different kinds of magical working, or you may simply have the one for all Craft purposes. Whichever you choose is up to you, there is no right or wrong choice.

REPRESENTATIONS OF THE ELEMENTS

* Earth. Earth is usually represented by salt in a small container. Some consider that it should be rock salt rather than sea salt, but again it is what feels right to you that is most appropriate. However, you could also use soil, a small rock or pebble.

* Air. Air is generally represented by incense, which may be of a scent to complement your magic or the festival. Incense comes in sticks, cones and loose, but whichever you select you will need to ensure that you have a fireproof stand or container to place it in or on. Please ensure that this container does not itself become so hot that it could set fire to the underlying surface. If using loose incense you will also need ‘self-igniting charcoal’ on which to burn it, and probably some kind of tongs to hold that charcoal whilst setting it alight. Loose incense is usually burned in a container called a Thurible (see Appendix 2, Terms and Definitions). Please consider the effects of burning incense on any smoke detector you may have fitted! You will also need matches. If you cannot burn incense you could substitute essential oil in an oil burner, or even a feather to represent air.

* Fire. Fire is usually represented by a candle, in which case you will need a safe candleholder. You may also like to have a snuffer with which to extinguish the flame later on. If you cannot have a naked flame then a small faceted crystal is a good alternative.

* Water. Water is generally represented by a small bowl or dish of water. Some purists like to collect rainwater for this purpose, rather than using the chemically treated stuff that comes from the tap. As a substitute you can have a seashell or other object which represents water.

THE GODDESS AND THE GOD

It is usual to have something to represent the Goddess and the God, and hence the Spirit. This could be statues of your chosen Deities, candles – one for each or one for both, or other objects which you feel encapsulate their Spirit on the Altar.

ALTAR PENTACLE

There are many fine Pentacles available today, but you can just as easily create your own in salt (if you have a steady drawing hand) or paint one onto a flat stone or circular board. If you were to look closely at mine you might notice a distinct similarity to a circular breadboard! In addition to the Pentagram (see Terms and Definitions), other symbols of the Craft may also decorate the Pentacle.

ATHAME

This is the Witches’ blade. Strictly speaking, you do not need an Athame, as anything you cannot invoke with a finger you will not be able to invoke with the knife! Many consider that the Athame should be placed on the Altar, however these days many Witches will wear theirs in a special holder or scabbard which hangs from a cord at the waist. Certainly, if you are working in a group it is easier to have your Athame at your belt than it is to have 10 to 20 placed on the Altar.

WINE AND CAKES

Most, if not all, Rituals will contain the Rite of Wine and Cakes, so you will need a Chalice with wine in it (or fruit juice if you cannot or should not drink alcohol). If there are many of you, you may need to have the bottle on hand for topping up. Red wine is usual, although on some festivals and other occasions you might feel something else is more appropriate. Also, you should have a plate with enough biscuits for everyone in Circle plus one (for the offering). These can be specially made, or you can buy ordinary small biscuits. An alternative is pieces of fruit.

NOTES OR SCRIPT

This can be a short note to remind yourself of the purpose and steps of your Ritual, or it could be a whole ‘script’ in a special book, supported in a book holder, which everyone in Circle can access if the need arises. This latter option is more often used in complex Rituals which are performed infrequently, such as Handfasting.

AND ALSO

There are many other tools which can be placed on, or by, the Altar for specific purposes:

* Boline, the white-handled knife used for cutting and carving, etc.

* Sword, sometimes used for casting the Circle.

* Cauldron, for containing fire to burn things, or water for scrying.

* Besom, or broom for sweeping the Circle and for use in Handfasting.

* Wand, sometimes used for invoking Air and Water.

* Scourge, representing the sorrows of life and used in some Covens to maintain and enforce discipline.

* Cords, representing self-control and discipline and used in cord magics.

There are other objects, such as parchment, crystals, etc, into which the magic can be placed in specific spells, and these form charms, talismans, and so on. You may also wish to add to your Altar pictures of your ‘clients’, flowers to decorate, gifts for Coven members, and so on. There is more on these in Chapter 6, Magical Resources.

What you should not place on the Altar are things unconnected with the Craft and the Ritual: tea and coffee cups (although a glass of water might be placed there if you feel the need to sip during Ritual), ashtrays, cigarettes, and any other bits and pieces from daily life.

CREATING THE SACRED SPACE

Having tidied and cleaned your working space, set your Altar and checked that you have everything you need, you are now ready to create your Sacred Space. In a Coven, whilst one or two people will prepare the Altar, the others will be checking that they understand the Ritual and, where these are used, changing into their Ritual clothes.

The steps are as follows:

* Centring.

* Blessing the Elements on the Altar.

* Invoking each of the Elements – Air, Fire, Water, and lastly, Earth.

* Inviting the Goddess and the God.

* Casting the Circle.

If you are working in a group then you can have different people taking different roles and they can stand at the appropriate points of the Circle to do so, either staying in place or moving (Deosil) into place to perform their parts. Depending on numbers you may have enough individuals to cover all the parts or some may have to double up on roles. In group working it is important that everyone is focused on each action every time. So when one person is invoking Air, they will say the words and perform the actions whilst visualizing the element, and everyone else will turn to face the East and will also visualize that element. When working on your own you can remain in one place and either remain facing the Altar or turn to face the different directions.

CIRCLE ETIQUETTE

Before I move onto the actual method of Creating the Sacred Space, there are some rules which really must be followed in Circle:

* Move Deosil, clockwise, at all times. Walking Widdershins, anticlockwise, undoes things and is reserved for a very few occasions. If this means you have to walk the whole circumference to get to where you should be, that’s fine.

* Take your time. There is no hurry in Circle, so try to move sedately and carefully. Also give other people the time to return to their place or get to where they should be.

* Repeat the Blessed Be’s. Every time someone says ‘Blessed Be’, it should be echoed by everyone in Circle, preferably in unison, although that takes some practice.

* Remain focused. Even when it is not your turn, or someone seems to be unnecessarily long-winded, remain focused on what is happening and on the purpose of the Ritual. There should be no whispered comments, witty asides or small talk.

* Never, ever, touch another Witch’s Athame. The Athame is personal to each Witch, far more so than, say, a toothbrush. To touch another Witch’s Athame, unless they have specifically asked you to, is the height of bad manners.

HOLDING THE ATHAME

Your Athame is held in your strong hand (right if you are right-handed or vice versa), with your forefinger pointing along the flat edge of the blade towards the tip. You should hold it firmly, so that when moving around it is not likely to fly out of your hand and injure someone.

CENTRING

Everyone gathers and stands in a Circle facing inwards. In our Coven people will usually stand so that they are in place for whichever part of Creating the Sacred Space they will be performing. We also try to ensure that men and women alternate around the Circle to balance the energies. The High Priestess stands in front of the Altar with her High Priest on her right-hand side, and she goes through the outline of the Ritual to ensure everyone knows what they will be doing. Everyone holds hands. The High Priest then says:

‘Let us centre ourselves. Feel the earth beneath your feet that is as our flesh. Feel the air which passes in and out of your lungs, which is as our thoughts. Feel the fire that is around us and which is our passions. Feel the water which flows in our veins and is our emotions. Blessed Be.’

In my Coven and its Daughter Covens we then together recite The Witches’ Rune, originally written by Doreen Valiente:

Darksome night and shining moonEast then south then west and northHearken to the Witches’ RuneHere we come to call ye forth.

Earth and water, air and fireWand and pentacle and swordWork ye unto our desireHearken ye unto our word

Cords and censer, scourge and knifePowers of the Witches’ bladeWaken all ye unto lifeCome ye as the charm is made

Queen of Heaven, Queen of HelHorned Hunter of the NightLend your power unto our spellWork our will by magic rite

By all the power of land and seaBy all the might of Moon and SunAs we do will so mote it beChant the spell and be it done.

There are other versions of the Rune which differ somewhat, but this is the version we use.

BLESSING THE ELEMENTS ON THE ALTAR

Until you have Blessed the Elements they are still objects in the mundane world rather than representations of the Elemental energies. Note that Air, Fire and Water are Blessed and Consecrated, whereas Earth is simply Blessed. This is because salt is deemed to be pure in itself. It is usual for one person to do the whole of Blessing the Elements, otherwise you are going to have a crush at the Altar.

Firstly, light the Altar candle(s) and the incense.

Take a pinch of salt and place it on the Altar Pentacle. Inscribe an invoking Pentagram (see Appendix 2, Terms and Definitions) over it with your Athame and say,

‘I do bless thee O creature of Earth to make thee fit for these our Rites.’

Kiss your forefinger and say, ‘Blessed Be’.

In a group everyone will echo this and every other ‘Blessed Be’.

With your Athame, draw an invoking Pentagram in the smoke of the incense and say,

‘I do bless and consecrate thee O creature of Air to make thee pure and fit for these our Rites.’

Kiss your forefinger and say, ‘Blessed Be’.

With your Athame, draw an invoking Pentagram in the flame of the candle and say,

‘I do bless and consecrate thee, O creature of Fire to make thee pure and fit for these our Rites.’

Kiss your forefinger and say, ‘Blessed Be’.

With your Athame, draw an invoking Pentagram in the water and say,

‘I do bless and consecrate thee, O creature of Water to make thee pure and fit for these our Rites.’

Kiss your forefinger and say, ‘Blessed Be’. Then say,

I call on Earth to bind my spell,Air to speed its passage well,Bright as Fire shall it glow,And deep as ocean’s tides shall flow.Count the elements fourfold,For in the Fifth the Spell shall hold.Blessed Be.

This latter verse, derived from Alex Sanders, is used in our group of Covens and not necessarily by other Covens.

INVOKING THE ELEMENTS

This is also referred to as Calling the Quarters. Some groups will have Quarter lights denoting the places in the Circle. These are candles either on tall candleholders, or on convenient pieces of furniture, and are generally yellow for Air, red for Fire, blue for Water and green for Earth. Some groups will use different colour correspondences, such as blue for Air, green for Water and yellow (or brown) for Earth, although Fire tends to continue to be red. Quarter lights are frequently employed outdoors where the edge of the Circle may be less well defined and then these candles may be placed in glass jars to prevent them damaging the environment, or being extinguished by the wind or the movement of group members. Other groups may place different indicators at these points, perhaps a Thurible for Air, the Sword for Fire, the Cauldron for Water, and Besom for Earth.

Where possible it is helpful to have one person assigned to invoke each element, and that person will then banish the same element at the end of the Ritual. If for any reason it is not possible for the same person to banish that which they invoked it is the responsibility of the High Priestess to ensure that the banishing is carried out.

The person invoking each element will stand at the appropriate point of the Circle and one at a time will turn outwards and, drawing the invoking Pentagram of that element with their Athame, will say,

‘I do summon, stir and call ye O element of Air (Fire/Water/Earth). Raphael (Michael/Gabriel/Uriel), guardian of the gateway of the East (South/West/North), attend with us, guard us, guide us and protect us in these our Rites. Hail and welcome.’

They kiss their forefinger and say ‘Blessed Be’. They then turn back to the rest of the group ready to face the next direction as the next element is invoked.

While the person invoking an element is saying their words, everyone else will turn to face that direction and they, and the rest of the group, will visualize that element, either in its natural form of wind, flame, water or land, or in the form of the elemental Guardians Raphael, Michael, Gabriel, and Uriel. Raphael would be a young man dressed in the colours of Spring, and so on. Note that not all Covens will employ the Guardians when calling the Quarters.

INVITING THE GODDESS AND THE GOD

The Goddess and the God are not invoked, they are invited. This can be done by one person inviting each or, more usually, with one person inviting both. You can invite them by name (the following text gives the names we use in our Circle) or more simply as the Goddess and the God.

The designated person turns to face the Altar and raises their arms in a gentle curve to each side of their head and, visualizing the Goddess and the God, says,

‘I call upon the Old Gods, upon Hecate and Herne, upon Ceridwyn and Cernunnos, to be with us. To watch over us, to guard us, guide us and protect us during these our Rites.’

When they feel sure that the Goddess and the God are present, they lower their arms and cross them over their chest and say, ‘Blessed Be’.

During this everyone will face the Altar and will support the visualization; this is why it is important that everyone in the group needs to know which Goddess and God forms are being used. In time everyone will easily be able to visualize the same thing.

CASTING THE CIRCLE

Some Covens will use the Coven Sword for this, but an Athame or the forefinger of your strong hand is just as good. If the ‘caster’ is short then it may be preferable for the rest of the group to move inwards to allow the ‘caster’ to walk around them, rather than having everyone ducking to avoid the point of the Sword or Athame!

The Circle is Cast starting in the North-East and moving Deosil around the Circle with a good overlap at the starting point. The caster walks around the Circle and, raising their hand high, directs an electric blue light over the heads of the group towards the outer circumference of the area. This should be visualized by all present. As it is created it should be thought of as merging to form a complete sphere, which encompasses the space above the group as well as that beneath them, so that it can be visualized as extending above the ceiling and beneath the floor. As they progress around the Circle they say,

‘I conjure this Circle as a place between the worlds, as a time out of time, a place of containment and protection.’

When they have completed the circuit they kiss their forefinger and say, ‘Blessed Be’.

THE RITES AND MAGIC

The Sacred Space is now complete and ready for whatever Rites, magic, and/or celebration is intended to take place. Everyone should now be facing the centre of the Circle unless and until they need to perform or support another action. At this point anyone needing to leave the Circle should cut a doorway in the Circle to leave, and close it after themselves. Anyone needing to enter will have to have a doorway cut for them by someone within the Circle, who will also seal it after their entry. However, it is preferable that this should not be necessary as continually opening and closing doorways in the Circle is disruptive to the group and the Ritual, as well as ultimately weakening the Circle itself. To cut a doorway, take your Athame or forefinger and draw an opening which starts and ends at the floor, and which is large enough for a person to pass through. As you cut you visualize the creation of a doorway in the sphere. To close the doorway reverse the process and visualize the sphere being made whole again.

At this point in your Ritual you will insert whichever Rites, magic and spells you intend to perform. As this is to be the subject of the rest of this book, here I will move straight on to Removing of the Sacred Space so that you have both ends of the Ritual conveniently together.

REMOVING THE SACRED SPACE

These steps should be performed by the same individuals who performed the invoking actions to create the Sacred Space. They will be standing in the same portions of the Circle and, as in the creation, the rest of the group will support their visualizations.

THE ELEMENTS ARE BANISHED

The person banishing each element will stand at the appropriate point of the Circle and one at a time will turn outwards and, drawing the banishing Pentagram of that element with their Athame, will say,

‘I do banish thee O element of Air (Fire/Water/Earth). Raphael (Michael/Gabriel/Uriel), guardian of the gateway of the East (South/West/North), depart from this place with our thanks for guarding, guiding and protecting us in these our Rites. Hail and Farewell.’

They kiss their forefinger and say, ‘Blessed Be’.

THE GODDESS AND THE GOD ARE THANKED

Again the Goddess and the God are thanked rather than banished or dismissed. This is because we treat the Divine with respect. Similarly, the person or people who invited them should be the one(s) to thank them.

The designated person turns to face the Altar and raises their arms in a gentle curve to each side of their head and, visualizing the Goddess and the God, says,

‘I give thanks to the Old Gods, to Hecate and Herne, to Ceridwyn and Cernunnos, for being with us. For watching over, guarding, guiding and protecting us during these our Rites. Depart in peace, Hail and Farewell.’

They visualize the Goddess and the God leaving and then they lower their arms and, crossing them over their chest, say, ‘Blessed Be’.

THE CIRCLE IS REMOVED

Where a Circle has been cast it should also be removed, and by the same person who put it in place.

Once more they start in the North-East and move Deosil around the Circle, using Athame, sword or forefinger as before. As they move they say,

‘I do banish this Circle and return this space to this time and this place.’

Kissing their forefinger they say, ‘Blessed Be’.

TO COMPLETE

Everyone faces the centre of the Circle and joins hands. The High Priestess will say,

‘Our Circle is ended but our fellowship remains unbroken. And so we say (at which point everyone joins in to say in unison), Merry Meet, Merry Part and Merry Meet Again.’

If there is to be a feast then the High Priestess will add, ‘Let the feasting begin!’

Contrary to popular belief this is not a signal to race the High Priestess to the last of the Altar wine, but rather to indicate that it is time to retrieve feasting foods, drink, plates, etc. from wherever they have been placed. Even if a feast is not held there should be some kind of food and drink, perhaps tea and biscuits, taken after working Ritual or magic as this helps to return you to the here and now, and to replenish the energy you have spent. This is often referred to as ‘grounding’.

In our Coven this is usually the point at which we extinguish any candles which have been lit for anything other than an actual spell, i.e. the Altar candles and quarter lights. Candles that have been lit for a magical purpose are stood in a safe place so that they may continue to burn.

SOLITARY CREATION AND REMOVAL

OF THE SACRED SPACE

If you are working on your own then it is not necessary to speak your words out loud, nor is it necessary for you to have so large a working space. You may also find that, with practice, it is possible for you to visualize the invoking and banishing Pentagrams, the elements, the Goddess and the God, as well as the Circle without arm movements, or indeed moving from one part of the Circle to another. But the basic steps still remain as those above. Similarly, you may not feel the need for so formal an Altar, or for so many tools, etc. These things all come with practice and only you will be able to tell when you are ready to do most of your work as visualization. Until that time comes it is better to use a more formal system as this leaves you free to focus your visualization skills on the actual magic.

OTHER RITES FREQUENTLY FOUND

WITHIN RITUAL

There are several Rites which take place in many Rituals. To avoid repeating them elsewhere in the book I have placed them here so that when they are referred to you can look back and find the complete text in this chapter. Some of them, such as the Rite of Banishing Unwanted Influences and the Rite of Self-Blessing, can be practised as the sole content of your Ritual. The latter is especially good if you feel you need to practise your Craft and want something simple but meaningful to centre your Ritual around.

THE RITE OF BANISHING UNWANTED INFLUENCES

This Rite is often performed just after creating the Sacred Space. It is designed to help to remove outside thoughts, feelings and other mental distractions, which might otherwise interfere with your focus and balance. It is especially useful when you need to perform Ritual or Magic after a stressful day, or when going through an emotional period in your life.

On the Altar you will also need a small dish and a small cloth or towel.

After the Sacred Space has been created one person should step up to the Altar, take some of the consecrated and blessed water and place it into the small dish. They then add a little of the blessed Salt, and inscribing an invoking Pentagram say,

‘I call upon the Old Gods to bless and consecrate this water that it may banish all that is not needful to us. May it take away all outside influences, distractions and negativity. May it leave us pure and free to work our Rites and magic.’

They kiss their forefinger and say, ‘Blessed Be’.

That person then places the cloth over their forearm and holding the bowl with both hands takes it to each person in the Circle, moving Deosil at all times. As the bowl carrier steps in front of a person, that person will place the tips of all their fingers into the water and visualize all their negativities draining down through their arms and fingers and into the water. When they have finished they remove their fingers and, using the cloth on the carrier’s arm, dry their fingers. They say ‘Blessed Be’, which is echoed by everyone. The carrier then moves on to the next person. Once everyone has finished, the carrier passes the bowl to the last person, who holds it so that the carrier can also perform this Rite. Lastly, the bowl is placed to the rear of the Altar. Later it should be carefully disposed of either down the drain or on a patch of land where you are not trying to grow anything, as the negative influences contained in the water can and do interfere with the growth of plants.

In our Coven we tend to reserve a special bowl for this so that any residual negativities cannot contaminate future workings. Alternatively, you can cleanse the vessel by placing it overnight in the light of the Moon or by placing it under running water for 10 minutes whilst visualizing all negativities being washed away.

THE RITE OF SELF-BLESSING

As mentioned above this is a good Rite to perform if you wish to practise working Ritual. It is also beneficial if you are feeling down, or if you feel the need to become closer to the Goddess, perhaps prior to meditation or divination.

To perform this Rite you will need something with which to anoint yourself. This can be a perfumed oil, some wine, or even salt and water prepared as in the above Rite of Banishment of Unwanted Influences. Place some of your chosen anointing liquid into a small dish, draw an invoking Pentagram over it and say,

‘I call upon the Goddess to bless and consecrate this oil (water/wine etc.), to make it pure and fit for this my Rite. Blessed Be.’

Then, kneeling before the Altar, take a few deep breaths to centre yourself and visualize the Goddess standing before you. Take your time to picture her in as much detail as you can, imagine her smiling lovingly at you. Then say,

‘Bless me Mother for I am your child.’

For each of the following steps dip your finger in the oil and anoint the mentioned part with just a smear. Anoint your eyes (on the eyebrow to avoid getting oil into your eyes) and say,

‘Blessed Be my eyes that I may see thy path.’

Anoint your nose and say,

‘Blessed Be my nose that I may breathe your essence.’

Anoint your mouth (just above the lips) and say,

‘Blessed Be my mouth that I might speak of thee.’

Anoint your heart (the centre of your chest) and say,

‘Blessed Be my breast that I may be faithful to thee.’

Anoint just above your pubic bone and say,

‘Blessed Be my womb (for a woman or phallus if a man), that bringest forth life, as thou bringest life eternal.’

Anoint your knees and say,

‘Blessed Be my knees that shall kneel at the Sacred Altar.’

Anoint your feet and say,

‘Blessed Be my feet that I may walk in thy ways.’

Lastly, wrap your arms about yourself and visualize the Goddess holding you, as a mother holds her child, and say,

‘Bless me Mother for I am thy child.’

Remain where you are for a few moments feeling the love of the Mother Goddess surrounding and enfolding you. Then rise and return Deosil to your place in the Circle so that the next person can take their place at the Altar.

THE FIVE-FOLD KISS

This is similar in many ways to the Rite of Self-Blessing, however the Five-Fold Kiss is given by one person to another. It may be performed to welcome a new Initiate, or to confer blessing upon individuals within the group. The Five-Fold Kiss can be performed within gender or, as is more usual, between genders. Here, to avoid confusion with lots of he/she’s etc., I have denoted the recipient as Priestess and the giver (or kisser) as Priest, but you can adjust the gender to suit your circumstances.

The Priestess (receiver) stands, feet slightly parted (for balance) with her arms to her sides. She should look straight ahead and focus on the Goddess and the God, rather than watching the Priest’s movements. The Priest kneels in front of her and says,

‘Blessed Be your feet, which have brought thee in these ways,’

and kisses first her right then her left foot. He says,

‘Blessed Be thy knees, which shall kneel at the Sacred Altar,’

and kisses her right then left knee. He says,

‘Blessed be thy womb, which bringeth forth the life of man,’

and kisses her on the lower belly. (Where a Priestess is giving the Five-Fold Kiss to a Priest she kisses him in the same place but would say ‘phallus’ rather than ‘womb’.) He then rises to his feet and says,

‘Blessed Be thy breast, formed in strength and beauty,’

and kisses her right then left breasts. He kisses her on the lips and says,

‘Blessed Be thy lips, that shall utter the Sacred Names.’

Finally he says, ‘Blessed Be,’ and everyone echoes him.

DRAWING DOWN THE MOON AND

THE CHARGE OF THE GODDESS

Some groups will perform this Rite at every Ritual, others will use it as a method of power raising at Esbats and still others will only perform it at the Major Sabbats. In Drawing Down the Moon, the Goddess is invoked into the Priestess (usually the High Priestess) by the Priest (usually the High Priest), and the words she then speaks (The Charge) are the words of the Goddess. The Charge may be derived from Valiente’s Charge of the Goddess, it may be written by the High Priestess, or the Priestess may speak the words which come to her at the time. In a previous work I attributed the Charge to Gerald Gardner, however, it has since become almost universally believed that his High Priestess Doreen Valiente wrote the original. She wrote several versions and these have been altered and added to by other Witches over the years; the one below is just one of many versions now to be found in the modern Craft. I usually recommend to Priestesses that they should memorize the Charge, even though when the time arrives they may find that other words will come to them.

The Priestess stands with her back to the Altar, preferably facing towards the Moon. The Priest commences by giving her the Five-Fold Kiss (see above).

The Priestess now allows her hands to move slightly away from her sides until they are at the 5 and 7 points of the clock with her palms facing forward. Whilst he continues she should look over his head and focus on allowing the spirit of the Goddess to enter her.

With the forefinger of his strong hand the Priest then touches the Priestess in the sigil of the First Degree: right breast, left breast, womb and right breast, whilst saying,

‘I invoke thee and call upon thee Mighty Mother of us all, bringer of all fruitfulness, by seed and root, by stem and bud, by flower and fruit do I invoke thee to descend upon this the body of thy servant and Priestess.’

He then kneels and, spreading his arms outwards and downwards, says,

‘Hail Aradia, from the Amalthean Horn. Pour forth thy store of love. I lowly bend before thee, I adore thee to the end. With loving sacrifice thy shrine adorn. Thy foot is to my lip.’

He kisses her feet and continues,

‘My prayer upborn upon the rising incense. Then spend thine ancient love O Mighty One, descend to aid me who without thee am forlorn.’

The Priest then rises and faces the group and says,

‘Listen to the words of the Great Mother, she who, of old, was also called among men Artemis, Astarte, Dione, Melusine, Aphrodite, Ceridwyn, Dana, Arianrhod, Isis, Bride and by many other names.’

He then steps to the side and the Priestess, facing the group, raises her arms and delivers the Charge.

THE CHARGE OF THE GODDESS

‘Whenever ye have need of any thing, once in the month and better it be when the Moon is full, then shall ye assemble in some secret place and worship the spirit of me who are Queen of all Witcheries. There shall ye assemble, ye who are fain to learn all sorcery, and yet have not won its deepest secrets. To these I shall teach things that are as yet unknown. And ye shall be free from slavery, and as a sign that ye be really free, ye shall be naked in your Rites. And ye shall dance, sing, feast, make music, and love, all in my name. For mine is the ecstasy of the spirit, and mine is also joy on Earth, for my law is love unto all things. Keep pure your highest ideal, strive ever towards it, let naught stop you, nor turn you aside. For mine is the secret door which opens on to the land of youth, and mine is the cup of the wine of life, and the Cauldron of Ceridwyn, which is the Holy Grail of immortality. For I am the gracious Goddess who giveth the gift of the joy of life unto the heart of man, upon Earth 1 give knowledge of the spirit eternal, and beyond death I give peace and freedom and reunion with those who have gone before. Nor do I demand sacrifice, for behold I am the gracious Mother of all living, and my love is poured out upon the earth. And thou who thinkest to seek for me, know that thy seeking and yearning shall avail thee not, unless thou knowest the mystery, that if that which thou seekest thou findest not within thee, then thou shalt never find it without thee. For behold, I have been with thee from the beginning and I am that which is attained at the end of all desire.’

After the Charge has been delivered the Priestess lowers her arms and crosses them over her breast. She then says, ‘Blessed Be’, which is echoed by the rest of the group.

It is then usual for that Priestess to lead the group in the Raising of Power for the magic which is to be worked. Where Drawing Down the Moon is performed simply for celebration, at one of the Sabbats, it takes place towards the end of the Ritual and is followed by the Rite of Wine and Cakes and the Sabbat Blessing.

At first it may seem that Drawing Down the Moon is something which can only be done within a group, or at the least a partnership; however, this is not the case. The Solitary Witch can also Draw Down the Moon on her or his own. It is best done at the Full Moon and with the Moon in clear sight. After the usual preparation, stand facing the Moon with your arms raised to each side of your head, as in the above Rite. Look directly at the Moon, although if it is very bright you may need to focus just above the Moon to save straining your eyes. As you gaze, visualize the Goddess in all her beauty and strength. In your mind call to her and ask her to join with you, to become part of you. When you feel certain that you can feel her power within you, lower your arms and cross them over your chest. Recite the Charge, either aloud or in your head, and then move on to the remainder of your Ritual. Be sure to remember to ground yourself after your Ritual. Many Witches find that this is a very powerful and energizing Rite and gives them a physical and emotional boost which lasts several days, as well as empowering them to carry out their magic.

RAISING POWER

Whilst raising power is not a Rite in itself, it is an essential part of any Ritual where magic is to be performed. A group will work together to combine their energies in a way whereby the High Priestess can direct that power towards the desired outcome. A Solitary Witch also raises power, and then focuses and directs her or his own energy. Whilst Drawing Down the Moon does raise energy which is then focused in the High Priestess, it is usual to then move on to supplement this power with energy derived from the group as well. There are many ways to raise energy, the most common of which are dance, chant and drumming. Frequently two, or even all three, of these techniques will be used together.

There are other methods such as binding, scourging, astral projection and trance, but these are all techniques which need to be taught on a one-to-one basis.

* Dance. Sometimes called Circle Dance. The actual dance can be as simple or intricate as the group wishes, and may involve snaking around the Circle, or weaving in and out of each other. At its simplest, members of the group, holding hands, dance Deosil around the Circle. They are led by the High Priestess who determines the pace of the dance and the time at which she perceives sufficient energy has been raised. At that point she will raise her arms to indicate that it is time to stop. Some High Priestesses will join in the dance, in which case raising her arms causes everyone else to follow suit. Others will stand in the centre of the dancers. In either case, at the point where she raises her arms, she is directing the energy towards the group’s intent. There is then a pause whilst the energy is directed, and whilst everyone gets their breath back.

* Chanting. There are a huge number of chants used in the Craft today. Some are universal, others may be written within the Coven. Most chants have their own tune, or may be known by different tunes, but the simple repetition of words to a beat will suffice if you are not musical. It can be helpful, where there are newcomers to a group, to set aside a period of time for chant practice as it is important that everyone can chant together.

* Drumming. Drumming can supplement the energy of either dance or chant, or indeed both. However, it is important that your drummers do have rhythm, as anyone who cannot hold a beat and remain in time will detract from the energy rather than increase it! You also need to ensure that drumming does not drown out chanting, or irritate any neighbours. Where you have too many people for safe dancing, or some who cannot dance, then drumming is a way of ensuring that everyone participates in raising power. However, I have found that there are some people who feel self-conscious dancing and therefore prefer to drum rather than dance, and you need to decide whether you are going to let them ‘off the hook’ in this way!

Solitary Witches can raise power by any of the above three methods, or indeed by doing two or even all three at once, if they are very well co-ordinated. As with many things in the Craft you will probably need to try different options to see which works best for you.

Whilst energy is not raised for magical working at most celebrations, chanting, dancing and drumming still take place in order to raise energy within the group, and because they are such an integral part of celebrating the Craft today.

CLEANSING AN OBJECT

Anything you purchase will have been handled by other people and will have traces of their energies on it. This particularly applies to anything second-hand where it may have been used for a number of purposes before you receive it. Obviously, anything you intend to use magically or in a spell will need these energies removed before you use it. There are several ways to cleanse an item and you will need to select the most suitable, as some techniques are definitely wrong for some things – for example, you wouldn’t run a book under water for 10 minutes!

* Moonlight. An item can be placed in the light of the Full Moon overnight and the Moon will not only cleanse it but will empower it too. It is best to do this on a windowsill, especially for small items, as just placing it outside can result in it being moved or you forgetting where you put it. An indoor windowsill is also better as your item is less likely to be knocked off by a curious bird, or blown off in a high wind.

* Running water. Many things can be placed under running water for 10 minutes whilst you visualize all negativity being washed away. Obviously this is no use for anything that will spoil through getting wet.

* Through the elements. You can cleanse an item by passing it through the elements in the same way as you consecrate it (see below). But do be aware that this means taking an uncleansed item into the Circle.

CONSECRATING AN OBJECT

When you first get any of your magical tools, especially your Athame, they should be consecrated. Likewise, in many spells and magics you may decide to use an object to focus the magic onto, and this too should be consecrated. It could be a candle which burns down to release the energy, a talisman which is carried by someone who was not present at the Ritual, or any one of a number of other items. In many cases, where someone comes to you seeking magic it can be helpful to get them to provide anything like this as not only does it link them to the magic, but keeps down the costs. The object in question should be cleansed (see above), and should be placed on the Altar prior to the start of the Ritual.

At the appropriate point in the Ritual the High Priestess takes the item from the Altar. First she consecrates it with the elements. She passes it through the incense smoke and says,

‘I do consecrate this … (name of item) with Air, that it may … (name the purpose it is being consecrated for).’

She repeats this with Fire (being careful not to set light to it), Water (by sprinkling a few drops on it) and Earth (sprinkling a few grains of salt onto it).

At this point it may be necessary to do something to the object. Perhaps carve a name on a candle, anoint an object, or some other part of the spell.

She then holds it up over the Altar and says,

‘I call upon the Goddess and the God (she may name the aspects or Godforms appropriate) to bring … (whatever the attributes of the spell might be) to … (name of the person for whom the magic is being worked).’

She pauses a moment whilst visualizing the Goddess and the God also blessing the candle, then says, ‘Blessed Be’.

NAMING AN OBJECT

This is very similar to the above in actions and words, but is performed to bring about a different intent. Here the object represents a person, not an action or event. Naming an object is often useful when your magic is intended to affect two people, perhaps in a reconciliation. It can be used where you have no picture, physical or mental, of a person, or to strengthen the energy of a picture. It is frequently used in fertility magic or where an image of the person is created.

In this case as the object is passed through each of the elements it is named. For example, as the High Priestess passes it through the incense smoke she says,

‘I do name this … (name of item)… (name of person), that it may be … (name of person)… in this our Ritual.’

And she repeats this with each element. She then holds it up over the Altar and says,

‘I call upon the Goddess and the God, to know that this is … (name of person), and to lend their energy in his/her good.’

She pauses a moment whilst visualizing the Goddess and the God acknowledging the person, then says, ‘Blessed Be’.

THE RITE OF WINE AND CAKES

The Rite of Wine and Cakes is performed at the end of all Rituals, prior to removing the Sacred Space. It has the two-fold purpose of sharing the Blessing of the Goddess and the God, as well as being a preliminary step in the grounding necessary after working any kind of Ritual or magic.

To perform this you will need on your Altar wine in a chalice and ‘cakes’ on a plate. The wine used is generally red in colour, although you may prefer to use a sweet wine or mead for some of the festivals. Some groups prefer to use port or another fortified wine for this Rite. If you do not wish alcohol in your Ritual then grape or another fruit juice is just as acceptable. The cakes can be anything from home-made, moon-shaped biscuits, to commercially available crackers, or slices of apple. Whichever you prefer, try not to have them too large as you will have a long pause whilst everyone chomps their way to the end! Most groups will have one more ‘cake’ than they have participants so that one remains to go with a little of the wine as an offering of thanks. The offering is usually taken outside after the Ritual and scattered on the Earth. Members of our group often bring their dogs with them to Rituals, as they come from the same sire (or, with the addition of a new generation, grandsire!). As a result we frequently have additional cakes which are then shared with any of our dogs who might also be attending.

The High Priestess and High Priest stand in front of the Altar, facing the group, with the High Priest on the High Priestess’s right-hand side. The High Priest takes the chalice and, holding it up to the whole group, says,

‘Behold the Chalice, the cauldron of Ceridwyn, the fount of all knowledge and life.’

He then turns towards the High Priestess and kneels to face her. The High Priestess takes her Athame, holding it in both hands with the blade pointing upwards, and displays it to the group, saying,

‘Behold the Athame, symbol of the Horned God.’

She turns it so that the blade points downwards and lowers it into the wine saying,

‘As the cup is to the female so the Athame is to the male.’

Both High Priestess and High Priest should look into one another’s eyes and continue together, saying,

‘And co-joined together, they bring forth life eternal.’

The High Priestess then raises the Athame out of the wine and says, ‘Blessed Be’.

The High Priest then rises to his feet and, holding the chalice in both hands, offers it to the High Priestess, who also places her hands on the chalice. The High Priest then kisses her on the right then left cheek saying,

‘In perfect love and perfect trust. Blessed Be.’

She echoes his ‘Blessed Be’ and then kisses him in the same manner, using the same words. After he has echoed her ‘Blessed Be’, he releases the chalice and she takes a sip. The High Priestess then turns to her left and offers the chalice in exactly the same way to the person standing there.

It is often at this point in Ritual where some (usually men who have chosen to stand next to each other) realize that they would prefer to have alternated male and female!

Thus the chalice passes Deosil around the Circle until the High Priest has drunk from it and replaced it on the Altar.

The High Priest then takes the plate of ‘cakes’ and again kneels before the High Priestess. She takes her Athame and, drawing an invoking Pentagram over the ‘cakes’, says,

‘I bless and consecrate these cakes, symbol of the bounty of the Great Goddess. As they feed our bodies let Her love sustain us in heart, mind and spirit. Blessed Be.’

The High Priest then offers the cakes to the High Priestess in exactly the same way as he did with the wine, and she accepts in the same way, taking a biscuit. However, she does not bite into it until after she has passed the plate in the same way as before, to the person on her left, saying,

‘In Perfect Love and Perfect Trust.’

The plate thus passes Deosil around the Circle with everyone taking a ‘cake’ and only biting into it after they have passed the plate to their neighbour.

The reason for not eating before you pass the plate on is to avoid pebble-dashing your neighbour with biscuit crumbs whilst trying to kiss them and speak.

If you have less than about six people in Circle it is a good idea to let the wine return to the Altar before starting the cakes, to avoid a bottleneck. However, in a larger group, the cakes can be started after the High Priestess has passed on the wine. You need to wait until everyone has finished chewing before moving on with the next part of your Ritual.

The Rite of Wine and Cakes is sometimes confused with the Great Rite. Where the Great Rite is celebrated symbolically (as is most usual), wine is consecrated in much the same way as it is for the Rite of Wine and Cakes, but with a different focus and intent, and without the consecration of cakes. The Great Rite celebrates the physical union of the Goddess and the God, the Priest and Priestess who perform it actually become the Goddess and the God during the Ritual. In the Rite of Wine and Cakes they remain High Priestess and High Priest and invoke the blessing of the Goddess and the God.

Witches on their own can still perform the Rite of Wine and Cakes, although they will have to say (either aloud or in their head) both parts of the text and, obviously, hold both Chalice and Athame, with one hand each. The cakes can remain on the Altar when you consecrate them. It is also helpful to ensure that your Athame is on your Altar and not kept at your belt, otherwise you can run out of hands in the middle of your Rite. Instead of kissing a neighbour when saying, ‘In Perfect Love and Perfect Trust’, you can raise your glass to the Goddess and the God.

THE SABBAT, OR OTHER, BLESSING

In celebratory Rituals, Sabbats, Rites of Passage and so on, it is usual for the High Priestess, or one of the more experienced group members, to give a Blessing. This takes place after the Rite of Wine and Cakes. The Blessing should reflect the nature of the Ritual, and in the case of a Sabbat should relate that festival to the Wheel of the Year (see Appendix 2, Terms and Definitions) as a whole, in order to put it into context.

PUTTING RITES INTO RITUALS

As mentioned above there are two basic kinds of Ritual; working and celebratory. And as you will have gathered the above Rites can be incorporated into both kinds in different ways. But the following gives an idea of how these Rites are incorporated.

WORKING RITUALS – USUALLY ESBATS

DEFINE THE PURPOSE AND COMMUNICATE IT^*

PREPARE THE AREA^*

SET THE ALTAR^*

CREATE THE SACRED SPACE^*

BANISH UNWANTED INFLUENCES AND/OR SELF-BLESSING

PREPARE THE MAGIC OR SPELLS^*

DRAWING DOWN THE MOON

RAISING POWER^*

THE MAGIC OR SPELLS^*

THE RITE OF WINE AND CAKES^*

REMOVING THE SACRED SPACE^*

GROUNDING^*

TIDY AWAY^*

CELEBRATORY RITUALS – USUALLY SABBATS

DEFINE THE PURPOSE AND COMMUNICATE IT^*

PREPARE THE AREA^*

SET THE ALTAR^*

CREATE THE SACRED SPACE^*

INTRODUCE THE FESTIVAL^*

CHANTING AND DANCING, TO RAISE ENERGY FOR CELEBRATION RATHER THAN FOR WORKING MAGIC^*

BANISH UNWANTED INFLUENCES AND/OR SELF-BLESSING

CELEBRATE THE FESTIVAL^*

DRAWING DOWN THE MOON (OCCASIONALLY)

THE RITE OF WINE AND CAKES^*

THE SABBAT OR OTHER BLESSING^*

REMOVING THE SACRED SPACE^*

FEASTING

TIDY AWAY^*

Not every celebration or working will require all the above steps but those items marked^* really should be performed. Although I have not marked Feasting as essential for celebrations, it would be hard to imagine a festival with no feast! Sometimes some steps will occur in a slightly different order, perhaps because you prepare the Altar before everyone arrives, or at the same time when the tidying away, grounding and writing up are done by different people.

There is more on constructing Rituals, and on assigning roles within Ritual, in Chapter 10. But now let us move on to some Rituals and Spells in the next chapters.