A Word Abou Pet Passing Rituals

Pet Passing Rituals

I posted Silver RavenWolf’s Pet Rite today for a reason. The reason it was the first Rite as far as a beloved animal passing I had to do. I always had my family around me and they would do the Rite for my animals. I also watched them do their own.

The first time I had an animal pass on me, I was all by myself.  It was my first hybrid wolf dog, Rocky. He died with me holding him in my arms singing to him. I felt his Spirit leave but I wouldn’t let go of him. Finally I put him gently down and said my good-byes to him. After watching my mother, aunts, uncle, grandmother, I knew he needed a proper burial. I knew bits and pieces of the ritual but I didn’t know the whole thing. So I found Silver RavenWolf’s book and I used that exact passage when my first wolf passed on.

Since that time, I adapted that Rite to my needs and hopefully made it much more formal.

Mine differs quite a bit. Let’s take a look at it……

Before you arrive, the men will go and dig a final resting place for the animal. Then like Egyptians, we wrap the body up.. When the body is securely wrapped, it is solemnly transported to the grave site.

We now all have on our ritual attire. I am gathering up what was special to the animal in the refuge. If the animal was close to me, I will include something from me on the altar. I do gather up the same amount of candles, the mint, lavender, food and a purple sash. I put all this in my wicker basket, pull my hood up and we walk up to the grave in a silent procession.

When we reach the grave, the procession surround the burial site. I take my place at the altar. I arrange all the items on the altar. I proceed to light the candles. I light the mint. I do not light the lavender and you will see why in a moment.

Next, I ask the Goddess to guide this poor creature to a happier life. Let him/her be by the Goddess side continuously. Show him/her love, love they did not know on this plane. (If it is one of our personal animals that last part is changed.)

Now I walk over to the grave, I raise the lavender to the sky. I ask it to give this creature peace. Let them know nothing but peace from now on out, in the next plane and in his/her next life. My she/him reincarnate into a world of love and nothing but peace. I gently lay the lavender across the creature.

Next, I pick up the purple sash. I raise it to the sky. I ask for blessings of protection on this simple sash. I ask the sash protect the animal to he/she reaches the love and security of our Goddess. Then let the sash be a constant reminder that he/she is part of something bigger than all of us. He is a child of the Goddess. No more cruelty, no more mistreatment, just love and comfort. I then lay the sash across the animal’s chest.

I then return to the altar and ask anyone if they have any blessings they would like to send. If so, their blessings are said.

Afterwards it is time for the Rite to end. I pick up a clump of dirt and say,

“For the earth you came,

to the Earth you shall return.”

So Mote it be!

The others are now allowed to leave if they like. I stand solemnly at the head of the grave. I chant softly as the grave is filled in. Once the gave is filled in, I give a final blessing and the leave.

Personally I think the way we do the Rite is very beautiful and has a true meaning to it. The first Rite I gave you today was to inspire you the way it did me. You see now what kind of Rite we perform. Frankly it doesn’t even resemble Silver RavenWolf’s rite at all anymore.

I always tell you to use the spells and rituals found on this site as examples. Learn to write your own. See what a difference it makes. See how beautiful they can turn out.

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A Ritual of Necromancy

A Ritual of Necromancy

Outside the circle, set up an altar with three candles (the original rite calls for red, white, and black) situated around a black and red triangle, with a picture or representation of the person to be called within the triangle. Burn wormwood and horehound as incense.

1. Make your openings/quarter calls as you feel appropriate.

2. Call upon a force which presides over the dead. The original rite calls upon Hecate with a poetic incantation, followed by an ad-lib request for the deity’s help in successfully completing the operation.

3. Call upon the spirit of the deceased. The rite gives the following: “Colpriziana, offina alta nestra, fuaro menut, i name …….. the dead which i seek, …….. thou art the dead that i seek. Spirit of ……, deceased, you may now approach this gate and answer truly to my calling. Berald, Beroald, Balbin, Gab, Gabor, Agaba! Arise, i charge and call thee.” {The magic words are from the Grimoirium Verum, and though i don’t wish to go track the reference down right now, they are clearly corruptions of latin and hebrew words.}

4. Make an X sign, calling the person’s name. When there is some manifestation in the smoke, Say to it: “Allay Fortission Fortissio Allynsen Roa!” which is also a combination of hebrew and latin. The intent of the words seems to be the giving of strength (fortis) and breath (ruach).

5. Do your business with the deceased.

6. When you wish it to depart, say “Go, Go departed shades by Omgroma Epic Sayoc, Satony, Degony, Eparigon, Galiganon, Zogogen, Ferstigon. I License thee to depart unto thy proper place and be there peace between us evermore.”

7. Close shop.

Incidentally, the rite from the Grimoirium Verum is not nearly as explicit, has different components, and was most likely used to *raise* the dead rather than to evoke them. The process is kept alive today in the caribbean with the aid of certain frogs and fish, and it is possible that the french grimoire records an ancestor of the practice. In both the very real carribbean and the hypothetical 17th century french cases, the victim of zombification is only “mostly dead” and thus the rites fall under the domain of psychological manipulations and not of magic.

Circle Etiquette

Circle Etiquette

Never summon Anything you can’t banish.

Never put asafoetida on the rocks in the sweat lodge.

Do not attempt to walk more than 10 paces while wearing all of your ritual jewelry, dream bags and crystals at the same time.

When proposing to initiate someone, do not mention the Great Rite, leer, and say, “Hey, your trad or mine?”

Never laugh at someone who is skyclad. They can see you, too.

Never, ever set the Witch on fire.

Looking at nifty pictures is not a valid path to mastering the ancient grimoires. Please read thoroughly and carefully from beginning to end so that your madness and gibberings will at least make some sense.

A good grasp of ritual and ritual techniques are essential! In the event of a random impaling, or other accidental death amongst the participants, (see next rule) a quick thinker can improvise to ensure successful completion of the Rite. Make them another sacrifice, Demons like those.

Watch where you wave the sharp pointy items.

Avoid walking through disembodied spirits.

Carry an all purpose translators dictionary in case the ritual leader begins talking in some strange and unknown language.

Avoid joining your life force to anything with glowing red eyes.

If asked to sign a contract or pact and you are experiencing doubts or reservations, sign your neighbors name. Malevolent entities rarely ask for photo ID.

Blood is thicker than water. Soak ritual garments an extra 30-45 minutes.

While drunken weaving may be mistaken for ecstatic dancing, slurring the names of Deities is generally considered bad form.

CLOUD EYE RITE

CLOUD EYE RITE


This rite is loosely based upon a belief found in Hawaiian legends. In these legends, it was
said that the gods and sorcerers (kupua) possessed not one, but many bodies, and could
transfer their essence between these bodies as circumstances warranted. Thus, there were
tree bodies, human bodies, rainbow bodies, animal bodies and cloud bodies. One body could
sometimes be shared by several kupua, and a single kupua might have several bodies of each type.
Purpose
The aim of this working is to transfer perception to another body – in this case, the cloud body.
It can be thought of as an “out of one body and into another” experience.
Materials Needed: An open space, dry ice, passivity
The Rite
Open by whatever means feels appropriate.
Set the dry ice in the center of the working area.
Participants circle deosil around the ice, chanting
“Ka-ao-opua-loa” (the sharp-pointed living cloud). In the Hawaiian legends, this was
the name of the kupua of the cloud people.
Circling and chanting continue for 10-15 minutes, at the end of
which all sit down in a circle as close to the ice as possible.
All stare into the fog rising from the ice until tunnel vision
sets in (the field of vision goes black except for the object focused upon).
At the moment that tunnel vision occurs, say:
BER WOCEP WHEBONG
As below, so above
NEKOZY ONGO TENFEMET SOCAGI
The cloud is in my eye
KA-AO-OPUA LOA HATUNN DOUCK
Ka-ao-opua-loa carry my sight
Participants begin spinning at increasing speed with eyes closed, all the while repeating
TENFEMET DOUCK
When spinning is no longer possible, participants lie on their
backs and open the eyes completely (no squinting) and focus on the first cloud they see.
All repeat:
BER WHEBONG WOCEP
as above, so below
NEKOZY ONGO TENFEMET TRESLIX
my eye is in the cloud
XIQUAL TENFEMET-NEKOZY
phenomenize the cloud-eye
Visualize a fog exactly like that rising from the dry ice leaving the eyes and rushing up
to join with the clouds. Observe it entirely passively, and with the inner voice repeat
“This self is Tenfemet-Douck, the cloud that sees.”
When tunnel vision again sets in, close the eyes and open them again quickly.
Look down over the terrain that passes below your cloud-eye. Note details if desired,
but do not attempt to influence direction or speed of motion.
All control of these should be left to the wind.
When you have achieved your desired results, switch out of the passive mode
and attempt to influence direction or speed.
Find yourself back in your human body looking up at the clouds.
Banish by laughter, and with other means if desired.