Tag: Ritual

Casting a Formal Circle for a Group or Solitary

Casting a Formal Circle for a Group or Solitary

If there is a limited amount of space within the circle, it is often easier to cast the circle and admit the participants after creating the space. There are pros and cons of doing it this way, mainly having to do with making the participants feel excluded from part of the ritual. In order to avoid this, it is important to have them focus on the people or person casting the circle and adding their energy to what is going on. If you choose to have them within the circle, it is best to have them kneel at the boundary and cast the circle just behind them and over their heads, having them focus on the casting.

With this particular method, you can have one, two, or three people cast the circle, splitting the parts up as you desire. In a large group, splitting up the jobs in this manner helps everyone to participate when there are a limited number of things to do. Any of the parts of the ritual can be split up this way, but some will work better than others. Having more than one person cast the circle is a nice way for a group to maintain the bonds of working together.

When everyone is prepared and quiet, the person casting the circle should move to the altar and touch the pentacle with his or her athame. If the altar is set in the north, all that they need to do now is to visualize energy coming from the pentacle and walk the edge of the circle until they return to the starting point again. Once the caster is there, they should touch the pentacle with the athame again to seal the circle and then visualize pulling the edges of the boundary around to form a sphere above and below. This can also be done by actually using the athame to cast by starting at the pentacle and pushing the energy up over the heads of everyone, around, down through the floor, and back to the pentacle.

If the altar is elsewhere in the circle, the person touches the athame to the pentacle to perform a connection to it and then walks to the east to begin casting. They proceed to the south and then the west and then finally to the north before returning to the east. At that point, they can return to the altar and finish sealing the circle.

NOTE: Circles may be cast in either direction, depending on the work being done. Clockwise (N, E, S, W) tends to be the most common. This sunwise direction is used to invoke and bless. It is useful when the ritual has an outward focus. Moonwise circles (N, W, S, and E) tend to be used for banishing or rituals that focus inward or on the self.

Once the circle is cast, the next person should bless the salt and water to use for purification. Tip three pinches of salt into the water and stir it three times moonwise saying, “By the powers of Life, Death, and Rebirth.” Take this water and go to the east, sprinkling it around the edges of the circle, walking in the opposite direction of the circle caster. Once you have moved all the way around the circle, and if the people are within the circle, sprinkle each of them saying “Be washed clean.” (Make certain that you have someone do this for you, as well.) If they are not in the circle, place the salt water on the altar for later use.

The third person (Or the first, if you are only having two perform this) will bless the incense to consecrate and fill the circle. Place some of the loose powder incense on the hot coal (or light a stick incense) and draw a pentagram over the burning saying, “Blessed be the union of fire and air, the breath of the Gods.” Walk around the edge of the circle with the incense in the direction that it was cast in, slowly, and call the Ancestors to come and witness your circle.

Finally, the fourth person (or number two) moves to the center of the circle and declares that this is sacred time and sacred space. The circle exists outside of our normal time and reality. The shift from mundane to sacred should now be complete and should be a tangible feeling for everyone. The air may look or feel different, or the people may experience a shift in consciousness.

At this point, if you have cast the circle with the people outside, it is time to let them into the circle. The person who cast the circle will take their athame and cut a doorway into the boundary. This is done by inserting the tip of the athame into the circle at the level of the floor and cutting along it to make a wide enough entry for people to pass through. Then they cut upwards to the height of the people outside the circle. They should arch the top and then cut down the other side and across to meet the original point on the floor.

The person who blessed the salt water will switch places with the caster and stand in the doorway before each person as they enter, sprinkling to cleanse them. The caster will hug the person and pull or spin them over the threshold of the circle, bringing them in as a part of the company that will perform the ritual.

Once everyone is inside the circle, the caster will “erase” the doorway by placing the tip of the knife to the floor again and move it upwards, “sealing” the circle again. The “door” should be removed exactly opposite of how it was placed. When you are finished, there should be notrace of a break left in the circle wall. If you can see one, mend it with your own energy and close the break.

Creating A Magickal Circle

 

Creating A Magickal Circle

Your Spiritual Space

A magick circle is a space where a Witch will conduct rituals and ceremonies. It is the gateway between worlds, spirutal and physical realms come together and allow you to communicate with spirit, conduct spiritual work, rituals, ceremonies and castings.

 

As with everything in the spiritual essence of the world, even a circle has a few guidelines that need to be followed. The circle is not to be broken by someone stepping into this space unless a gateway has been prepared for them to enter. Nor should a Witch step outside the cirlce during a ritual unless a door way has been prepared.

 

A circle is used to draw a visionary broundry that protects a Witch from outside forces while conducting spiritual work. Many witches use visions of blue flames or divine white protection to create this boundry.

 

Others choose to create this circle in the physical sense as well. Either by drawing a circle on the floor in a permanent means, or by using a nine-foot cord made from natural fibers that can be easily placed and removed as needed. Sand, salt or herbs can also be used to draw the circle.

 

When you have selected the area to place your circle, you should Clear and Cleanse the energies before you draw the circle. Many Witches will place a broom at the doorway of the circle as a tool that designates the entry point of the witch or someone else who will be called into this space for work. The broom is also a symbol of a spiritual barrier to keep out unwanted energies from entering your sacred space.

 

To draw a doorway, a Witch should use a wand or athame to cut a “hole” in the energy field. Many Witches will use incense to close the doorway, using the smoke to symbolize the divine energy field.

 

Once your work is complete, you must close the circle and ensure the energy has been properly shut down. Leaving an open gate is not only disrespectful to the forces that assisted you, but also dangerous for you and your home. Closing the circle is as simple as 1-2-3.

 

Thank the guides, teachers, God/Goddess that you called or who came into the circle to offer assistance during your work.

Imagine the energy around the circle lowering around you, toning down and fading so to speak.

 

Finally, clear the space with a blessing and ask the energies to close the gate. If the circle was a temporary fixture, then remove it and store it appropriately.

 

Circle Casting

Circle Casting

Why do we cast a circle? We cast a circle for protection from what may be attracted to what we are doing. There are times when spirits that do not wish us to succeed will be drawn by the power that we raise during a circle. Sometimes it is beneficial to cast a circle to lay down a boundary between the ill will that pagans sometimes encounter as they walk on their path. The circle itself is a reminder that we are now in a different time and space, and that this space is special.

The circle is a container as well. It is used to hold the energy that is raised until it is time to release it to whatever end we are working towards. If it was not there, the energy that we raised would have to be directed into a container rather than letting it swirl around in the one that has already been created. It is far easier to tell if there has been enough energy raised when you are moving directly through it than it is to tell if there is enough in the container.

Finally, the circle exists as a link to the people that have cast circles and gathered together in the past, and a link to those that will cast them in the future. It is a continuation of a chain that has evolved over thousands of years, passing information on and down throughout the ages. While there are very few religions that can trace their roots back into antiquity, it is undeniable that there are traces of those religions left, and that there are rites and ideas that have been passed down from one person to another throughout those long years. The circle is our way of trying to connect to those times gone by and it is our legacy to our children and their children for years to come.

Whether your circle has a physical boundary, a boundary of thought, or whether it is simply a grove of trees that is circular, the ideas are still there. The circle is a construct of the mind, an idea that passes between groups. It is the idea of a scares space and sacred time.

Why do we do ritual? Ritual is a way of trying to connect to something that is greater than the self. It is a link to other people and other beings; a link to times past and future. When people come together to celebrate their idea of the sacred, it is a sharing of something that is intangible and profound. It is a way to experience the divine that surrounds us in nature and is a part of ourselves that is not always understood. Ritual is a time for joy to be expressed in the celebration of the seasons and a time for sorry to be shared in the cycles of life that take our friends and loved ones from us and a time for everything in between.

It seems almost innate for people to come together to share this idea of the sacred. While the idea of what sacred is varies from people to people, there are very few cultures that do not espouse some version of the ideas of the sacred being a time set apart from secular life. Many cultures choose to make the goals of the two similar, thus ensuring that both are successful. Religion, it would seem, is something that is almost an inborn need of humans, a way of processing the things that we do not understand and of being able to celebrate them.

Why do we place the elements of ritual in a particular order? The simple answer is that it makes it easy for more than one person to follow what is happening when there is a common order to what is being done. The not so simple answer is that there is a logical progression from start to end to rituals that allow people to perform their rites in the simplest and easiest manner possible, allowing more people to participate.

Paganism is a group of religions that tends to frown on a centralized religious structure, and so it is important that more people be able to perform these rituals. Simplicity and structure gives the ability of those who do not wish to spend years mastering the smallest component of a ritual to participate as well. Common sense also plays a part in the order of a ritual. For most people, it makes sense to cast a circle and cut it off from the world outside before inviting the gods and elements as it is somewhat rude to make them stand around and wait, or call them and then cut them off from the ritual as you cast your circle. Some, however, find that it makes more sense to cleanse and purify the area, bring everyone in, and then cast the circle and invite the gods. Still others call the gods first and then cast the circle. As with anything, each person must decide what works best for them and why.

Where do we place things in a ritual? When thinking about where to place an event in a ritual, it is necessary to examine that event to find out what the results might be, or the reason that it is being done. If you are going to Draw Down the Moon (Call a Goddess into a person), then you need to consider just how tiring this is going to be for that person. Will they want to run and jump around to raise energy after? Is the Goddess likely to want that sort of thing?

If a person were going to do a drawing down for a God and Goddess, doing that before the Great Rite would make sense as it is a rite that takes the opposites of male and female and uses that polarity to make the rite that much stronger. Ritual creation takes the ability to think about the small details such as this and form them into a larger, successful whole.

How do we know when it is right to do something and when it is not? Start to decide this by thinking of the outcome of the ritual. What is the purpose that you are getting together for? If you are doing a healing, it would be good to invite gods that have that particular aspect. If you are doing a binding or a deconsecration, choose gods that deal with endings. If you are celebrating Beltaine, a fertility holiday, don’t invoke a Crone goddess who is past her fertile years.

The yardstick that any witch must use in creating a ritual is “Does it make sense to do it this way?” If it does not make sense, then find a different way of doing the event that does. There is no limit to what can be done with ritual. There is no right or wrong way to do a ritual. If it does not make sense to call the quarters, then don’t. Because something has always been done need not mean that it should always be done. Similarly, don’t throw out tradition unless it makes sense to do so.

The Wicca Book of Days for April 12th – The Fiery Principle

The Wicca Book of Days for April 12th

The Fiery Principle

The element that is associated with April 12, an Arien day, is Fire, whose influence was once believed to extend to alchemy and human behavior, as well as to astrology. In alchemical symbolism, the volatile and masculine principle of Fire was represented by an upward-pointing triangle (for flames leap upward) and was equated with hot and dry qualities. Similarly, according to the doctrine of the four “humors” that were thought to circulate the human body in ancient times, Fire was linked with the choleric humor, or yellow bile, which was said to produce a hot temper.

Fanning the Flames

If you are consumed by burning desire, summon up the vital energy of Mars and the no-holds-barred passion of Fire, by lighting a red candle and swiftly passing your finger back and forth through the flames as you focus your will on visualizing the fulfillment of our craving.

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.

Sacred Disposal

Sacred Disposal — Diana Olsen

There’s always one detail left over after executing the perfect ritual:
what to do with the residue–the wax that melted on your altar cloth,
the ash left from the incense, the bits of salt either in a bowl or
sprinkled at the perimeter of the circle. All of these may remind you of
a ritual well done, but they do present a problem, both energetically
and physically, when you wish to move on to your next magical act. Few
books really say how to dispose of these items beyond a vague suggestion
to bury them. Since burial may not always prove Earth-friendly, please
consider the following options for disposing of used ritual items.

Convenient Methods

These methods require me to use more than one “sacred vessel” to sort out my
disposal needs. A flowerpot sits on my altar, serving as a ritual litter
basket. In case of overflow, I keep the empty glass holder for a
seven-day candle next to the altar after cleansing it with a salt-water
solution.

I sort the physical debris from ritual into three categories: the
recyclable, the nonrecyclable, and the biodegradable. For those
interested in conserving matter or cost, most items can be reused. I
advocate cleansing and reusing whatever possible as a courtesy to Mother
Earth. Some other occultists may argue that this practice leads to
frustrating energy buildups, but I have never had a problem in my
personal practices.

Among conservation methods, you can try melting down
wax from old candles and reusing the wax to make new candles or figures.
Also, I always save and cleanse my stones unless I am using them for an
offering, in which case I always bury them or offer them in a body of
running water.

I always take time to sort my ritual debris. I usually place recyclable
items, such as certain types of plastic used for wrapping, in the glass
candle container. After the jar is full, I sort out the items into
pieces to send to the recycling plant and pieces to cleanse and reuse.

Fortunately, few of the standard ritual items that I know of are
non-recyclable. Those rare items that are nonrecyclable, usually residue
from package wrappings and so on, I place in a box or garbage bag and
send with reservations to the landfill. A quick sprinkling of salt water
seems to clear any psychic residue I might send along, and I also mutter
a prayer that the items reach sunlight so they have a better chance of
biodegrading.

I think the only items that have ever significantly caused
me this problem was the plastic wrap from candles, but with recent
changes in recycling technology even those plastics now go to the
recycling bin.

Biodegradable items, as much as possible, go in the flower pot on my
altar. I take leftover wax, wet and dry herbs, and even incense dust and
put it in the compost heap in the back of the property where I live.
This way their remains can break down, and they can reincarnate as new
life.

Remaining salt, juice, and wine are tricky as each has a chemical
composition that can damage some plants. These byproducts I try to
consume myself, or else I offer them at some dirt crossroads.

In the process of determining how to handle my ritual byproducts I’ve
also learned how to manage typical household damage from ritual
products.
My favorite technique for removing candle wax from clothing,
cloth, and carpet is to place a paper towel over the stain and then set
an iron on low over the paper towel. After a few moments, the wax melts
into the paper towel and is nicely removed from the inappropriate area.
Red or white wine stains come out nicely with a mild solution of sea
salt, water, and lemon juice.
Burns do not come out well, ever.

 

 

Cleansing

After an intense ritual, I don’t always have the energy to give my altar
the immediate cleansing it deserves. In these cases, I have learned to
apply a “three day rule.” I clean my altar within three days of the
ritual, giving it a good cleansing with salt water, sage, and sometimes
a candle blessing as soon as I’ve completely wiped off all the dust.

There are exceptions to this rule:
If the energy from a ritual was particularly intense or volatile,
I try to have it cleaned by the next day at the latest. Ideally, after such an intense ritual, cleaning
should occur within two hours.

Cleaning up can usually take a small delay, but it is still important
magical maintenance, just as crucial as house cleansings. Energy builds
in all the magical workings you do. By cleaning out ritual byproducts
regularly and promptly, you can better control the type of energy that
surrounds you.

In extreme cases of neglected “housekeeping, ” the buildup
can lead spells astray and make room for some poltergeist activity. In
milder and much more common cases, the energetic “gunk” acts as a
demotivator, leading to a feeling of lethargy or disinterest for the
more psychically sensitive in a living area.

When this occasionally hits
me, I’ve always found a good, old-fashioned house cleansing sets me back
in the mood to do my work. By giving my altar a good scrub, I can
further motivate myself to return to my magical practices.

Don’t limit your cleaning to ritual tools and your altar. I admit that I
personally am a lousy housekeeper, but even then, once a month (New Moon
is a good time for this) I do my best to clean up flat surfaces, dust a
bit, and bring some order to my natural entropic state. Although the
process itself can be exhausting, it eventually rewards me with energy
and a positive outlook. The physical cleanliness will reflect itself in
the astral and make house cleanings and blessings a quicker and more
rewarding process as well.

If you need to clean your altar immediately, a simple solution of water
and sea salt that has been blessed will work. I’ve used this solution in
plastic spray bottles, sometimes enhanced with essential oils like
cedarwood for purification or sandalwood for psychic energy. If I have a
need to perform ritual two days in a row, a quick spritz across the
altar prepares the space for me so I can start on my work before giving
the space the intensive cleaning and attention it deserves.

For full ritual closure, you might want to offer a prayer to an
appropriate underworld, Earth, or reincarnation deity. Here is a simple
prayer that you might want to use:

“Blessed Gaea, all giving Mother
I return these children to you.
Hold them, love them, consume them.
Until again, they are ready for the world.
”

All things, even disposal, should be done with reverence. Humor is
appropriate, too, but keep in mind that these objects served your higher
purpose well and deserve to be honored for that service. All ritual acts
are sacred–even the ritual act of disposing.

Binding

Binding
From: mystique@flex.net (SpiritWolf)

—————————————————————————-
The purpose of this spell is to rid yourself of the negative energies of someone who is mentally or emotionally abusing you. If done properly, it will not harm the object of the spell nor will it affect his or her daily life in any way. It will simply make the person powerless to mentally or emotionally harm you.

——————————————————————————–
Materials:
Small cloth doll, leave the head unstitched until you are ready to begin the ritual
Needle and thread
Some personal item from the person you want to bind (fingernail clippings, hair, handwriting sample)
Black ribbon
Black candle
Cauldron or other fireproof container
Sterilized needle
Piece of paper and pen
One candle at each quarter (optional)

——————————————————————————–

Ritual:
Call the quarters – I like to use candles at each quarter to form a circle of fire for extra protection.
Light the black candle
Concentrating deeply on the person you are binding, place the personal object inside the head of the doll and sew it shut.
Tie the black ribbon around the poppet’s head, signifying the binding of that person.
”With harm to none, my will be done
I hereby bind you (name of person)
Your words cannot harm me
Your thoughts cannot harm me
You cannot harm me”
Continue chanting this or something like it until you feel power surging through you. Visualize the person helpless to slander or verbally and mentally abuse you while you are chanting.
Now, to bind the spell –
If you have a sigil or a Craft name, sign it on the small piece of paper. If not, sign your own full name. If others are working the ritual with you, they too should sign the paper.
With the sterilized needle, prick one of your fingers and put a small drop of blood over your signature. Again, if others are working with you, they should place a drop of blood over their signatures. (using a different needle, of course)
Fold the paper, light it on fire and drop it into the cauldron (which should be on a heat-proof surface!).
Meditate on the flames until the paper completely burns away. If you are working with a group, join hands at this point and feel the power surging around the circle as the spell is bound.
Ground and center
Release the circle. Thank the Goddess and God for their protection and power
Bury the doll as far away from you as possible within the next few days.

BINDING SPELL TO KEEP A SECRET

BINDING SPELL TO KEEP A SECRET

This should be used to prevent someone from giving away a secret. It is a form of sympathetic
Magick. A clay or wax figure may be used, or a clothe poppet (voodoo doll). In the ritual it is named
for the person whom it represents. Then, with appropriate word, the witch takes a needle threaded
with a twenty-one inch length of red silk, and sews up the mouth of the figure. She finishes off by
winding the thread all around the body of the figure. The concentration is on the fact that the person
is unable to speak on the forbidden subject – whatever the secret may be that is being safeguarded.
At the end of the ritual the poppet is stored away in a safe place, wrapped in a piece of white cloth.
So long as the thread remains in place, the person represented is bound.

Building the Shield – Preliminary Cleansing

Building the Shield

Preliminary Cleansing

When building your first shield, it seems rather ridiculous to lock in any negative energies you may be carrying with you currently. Therefore, a preliminary cleansing, as follows:

Stand in a quiet place and center your energies. Visualize a gleaming sharp sword in your hand. Use it joyously, vigorously slicing through the air close to your body on all sides, over your head and under your feet. As you slash, visualize all unfriendly or negative ties being severed and the ends shriveling away to nothing. Do not be specific — this tie, that tie — all unfriendly ties are being cut! Note that friendly and unfriendly ties exist on different planes, so you can damage the friendly ties — although you may be surprised that ties you through were friendly aren’t — and vice versa. It isn’t necessary to do this every time you work on your shields, although a once-a-year cleansing and general housecleaning couldn’t hurt.

Other helpful rituals include: The Lesser Banishing Ritual of the Pentagram; The Middle Pillar; the Kabalistic Cross; any other cleansing/grounding rituals you may be aware of.

Calendar of the Sun for March 22nd

 

 

Calendar of the Sun
22 Hrethemonath

Quinquatria Day IV
Ostara

Colors: Pale blue, yellow, spring green
Element: Earth
Altar: Upon a cloth of Ostara colors, place a rainstick, a bowl of eggs, a great bowl of water filled with stones, a yellow candle, incense of violets, and a fan made in the shape of a bird’s wing. Add also flats of earth and a bowl of seeds. Set up a vase of branches cut from a tree and allowed to sprout green in warm water. Hang hollowed eggs marked with appropriate symbols from the tree. Some should be half golden and half black.
Offerings: Plant something. Introduce the joy of planting and working with gardens to the underprivileged.
Daily Meal: Eggs. Poultry. Rabbit.

Ritual Note: Like all the eight high holidays, this day should ideally be spent not enclosed and isolated, but in common with the larger pagan community. This can be done a number of ways, including spending the day elsewhere, at the Brigid’s Day ritual of another group or tradition, or by inviting in those pagans who would otherwise not be able to attend a ritual. Either way, the eight holidays should be a time of remembering the place of the house in the greater community. If the choice is made to go elsewhere, then no liturgy is needed for the day. If the choice is made to bring the greater community into the lesser one, the following ritual can be used:

(First four who have been chosen to do the work of the ritual cast circle with fan, candle, rainstick, and green branch.)

East:
O Mercury, rider of the wind,
Lithe of body and supple of tongue,
Blow a breath of freedom
Into our weary minds!
Spirits of the Air,
Caress us clean!

South:
O Bast, cat dancer in the fire,
Curious one with the flashing eyes,
Quick to pounce and quick to laugh,
Renew us with your fire!
Spirits of the Flame,
Awaken us!

West:
O Lorelei of the Sea
Mermaid singing with your siren song
Send us playful salt spray
And the rain of your laughter!
Spirits of the West,
Wash away the winter sorrows!

North:
Kore, earth Maiden,
Springtime’s goddess,
Returning yet again
From darkness into light,
May green arise in your footsteps
And flowers blossom from your touch!
Spirits of the North,
Welcome to Spring!

Ostara Invocation (Call And Response):

Call: Hail the coming of Spring!
Response: Hail the day of the eastern wind!
C: Tonight Day is equal to Night.
R: Today Night is equal to Day.
C: Today all things are in balance.
R: Balanced on the blade of a knife!
C: Balanced on the blade of Thought.
R: Balanced on the blade of Wind.
C: As the winds rise in the east,
R: As the sun rises in the east,
C: As dawn gives new beginnings,
R: At the dawning of the year,
C: We lift our arms to the eastern sky,
R: We lift our spirits to the coming of Spring,
C: And may the rain wash us clean!
R: May all things be cleansed!
C: May all things begin anew!
R: May we rise in hope and be transformed!
C: May we rise like the grass springing forth from the soil!
R: May we unfurl like every new leaf!
C: Arise, and sing for joy!

Ostara Chant

Bass descant:

Breath warms thee
Hands prepare thee
Hope sows thee
Sun awaken thee

May the seeds we plant spring forth and grow
May we reap our dreams from what we sow,
And our transformation has begun,
We are rising upwards toward the sun
We are rising upwards toward the sun
We are rising upwards toward the sun
We are rising upwards toward the sun
We are rising upwards toward the sun.

Soprano melody:

(We will) Break the surface of the Earth,
Like the Mother’s flesh gives maiden’s birth,
Like the heaving mountains rise and fall,
Like the buried hope within us all,
Like the greening tendril skyward springs,
Like the birds return on joyous wings,
Like our every breath of eastern wind,
We will see the dawning year begin,
And the seed of sorrow planted deep
Shall awaken from its bitter sleep,
And our transformation has begun,
We are rising upwards toward the sun….

Breath warms thee
Hands prepare thee
Hope sows thee
Sun awaken thee

All together:

We are rising upwards toward the sun
We are rising upwards toward the sun
Alive
Alive
Alive…..

 

Pagan Book of Hours

How To Hold a Rebirthing Ritual for Ostara

How To Hold a Rebirthing Ritual for Ostara

By Patti Wigington, About.com Guide

 

Spring is the time of year when the cycle of life, death, and rebirth is complete. As plants bloom and new life returns, the theme of resurrection is ever present. As Ostara, the spring equinox, arrives, it’s the season for that which has gone dormant to become revitalized, alive, and reborn. This ritual includes a symbolic rebirthing — you can perform this rite either as a solitary, or as a part of a group ceremony.

Difficulty: Average
Time Required: Varied
Here’s How:
  1. In addition to setting up your Ostara altar, you’ll need the following supplies: a black sheet for each participant, a bowl of dirt, water, a white candle, and incense. For this rite, the High Priestess (HPs) or High Priest (HP) should be the only person at the altar. Other participants should wait in another room until called. If you’re doing the rite outside, the group can wait some distance away from the altar. If your tradition calls for you to cast a circle, do this now.
  2. The first person in the group waits outside the circle, covered from head to toe in the black sheet. If your group is comfortable with skyclad rituals, you can be nude under the sheet — otherwise, wear your ritual robe. Once the HPs is ready to begin, she calls the first participant into the altar area, cutting an opening in the circle as the person enters and then closing it behind them.
  3. The participant, still covered in the black sheet, kneels on the floor before the altar.

    The HPs greets the participant, and says:

    Today is the time of the Spring equinox.
    Ostara is a time of equal parts light and dark.
    Spring has arrived, and it is a time of rebirth.
    The planting season will soon begin, and
    life will form once more within the earth.
    As the earth welcomes new life and new beginnings,
    so can we be reborn in the light and love of the gods*.
    Do you, (name), wish to experience the rebirth of spring, and
    step out of the darkness into the light?

  4. The participant replies with an affirmative answer. The HPs takes the salt from the altar, and sprinkles it over the sheet-clad participant, saying:

    With the blessings of the earth, and the life within the soil,
    you are reborn in the eyes of the gods.

    Next, the HPs takes the lit incense and passes it over the participant, saying:

    With the blessings of air, may knowledge and wisdom
    be brought to you upon the winds.

     

    The HPs takes the burning candle and (carefully!) passes it over the participant, saying:

    May the fire of the spring sun bring growth and harmony
    into your life.

     

  5. Finally, the HPs sprinkles water around the participant, and says:

    With the blessings of water, may the chill and darkness of winter,
    be swept away by the warm spring rains.

    Rise! Step forth out of the darkness, and climb into the light.
    Awaken once more in the arms of the gods.     

  6. At this point, the participant slowly emerges from the black sheet. Remember, this is a symbolic rebirth. Take your time if you feel you need to. As you pull the sheet back away from you, remember that you are not only stepping into the light, but putting behind you the darkness of the past six months. Winter is over, and spring has arrived, so take a few moments, as you emerge, to think about the magic of this time of year.

    The High Priestess then welcomes the participant, saying:

    You have stepped once more into the light,
    and the gods welcome you.     

  7. Repeat the ceremony until all members of the group have been “reborn”. If you are performing this rite as a solitary, obviously you would speak the lines of the HPs yourself, and bless the area around yourself with the dirt, incense, candle and water. Once everyone in the group has gone through the rebirthing, take some time to meditate on the balancing energy of Ostara. Light and dark are equal, as are positive and negative. Consider, for a while, the polarity of this season. Think about the balance you wish to find in your life, and consider how you may work harder to find harmony within yourself.
  8. When you are ready, end the ritual, or move on to a Cakes and Ale ceremony or other healing magic**.
Tips:
  1. * Feel free to substitute the name of your tradition’s deity here.
  2. ** If you’ve ever thought about rededicating yourself to the gods of your tradition, Ostara is an excellent time to do this.
What You Need:
  • A bowl of earth
  • Incense
  • A white candle
  • Water
  • A black sheet for each participant

How To Hold an Ostara Ritual for Solitaries

How To Hold an Ostara Ritual for Solitaries

By Patti Wigington, About.com Guide

Ostara is a time of balance. It is a time of equal parts light and dark. At Mabon, we have this same balance, but the light is leaving us. Today, six months later, it is returning. Spring has arrived, and with it comes hope and warmth. Deep within the cold earth, seeds are beginning to sprout. In the damp fields, the livestock are preparing to give birth. In the forest, under a canopy of newly sprouted leaves, the animals of the wild ready their dens for the arrival of their young. Spring is here.

Difficulty: Average
Time Required: Varied

Here’s How:

  1. For this ritual, you’ll want to decorate your altar with symbols of the season. Think about all the colors you see in nature at this time of year — bright daffodils, crocuses, plump tulips, green shoots — and incorporate them into your altar. This is also a time of fertility in the natural world — the egg is the perfect representation of this aspect of the season. Symbols of young animals such as lambs, chicks, and calves are also great altar adornments for Ostara.

  2. In addition, you’ll need the following:

    • Three candles — one yellow, one green, and one purple
    • A bowl of milk
    • A small bowl of honey or sugar

    Perform this ritual outside if at all possible, in the early morning as the sun rises. It’s spring, so it may be a bit chilly, but it’s a good time to reconnect with the earth. If your tradition normally requires you to cast a circle, do so now.

  3. Begin by taking a moment to focus on the air around you. Inhale deeply, and see if you can smell the change in the seasons. Depending on where you live, the air may have an earthy aroma, or a rainy one, or even smell like green grass. Sense the shift in energy as the Wheel of the Year has turned. Light the green candle, to symbolize the blossoming earth. As you light it, say:

    The Wheel of the Year turns once more,
    and the vernal equinox arrives.
    Light and dark are equal,
    and the soil begins to change.
    The earth awakes from its slumber,
    and new life springs forth once more.

  4. Next, light the yellow candle, representing the sun. As you do so, say:

    The sun draws ever closer to us,
    greeting the earth with its welcoming rays.
    Light and dark are equal,
    and the sky fills with light and warmth.
    The sun warms the land beneath our feet,
    and gives life to all in its path.

  5. Finally, light the purple candle. This one represents the Divine in our lives — whether you call it a god or a goddess, whether you identify it by name or simply as a universal life force, this is the candle which stands for all the things we do not know, all those things we cannot understand, but that are the sacred in our daily lives. As you light this candle, focus on the Divine around and within you. Say:

  6. Spring has come! For this, we are thankful!
    The Divine is present all around,
    in the cool fall of a rain storm,
    in the tiny buds of a flower,
    in the down of a newborn chick,
    in the fertile fields waiting to be planted,
    in the sky above us,
    and in the earth below us.
    We thank the universe* for all it has to offer us,
    and are so blessed to be alive on this day.
    Welcome, life! Welcome, light! Welcome, spring!

     

  7. Take a moment and meditate on the three flames before you and what they symbolize. Consider your own place within these three things — the earth, the sun, and the Divine. How do you fit into the grand scheme of things? How do you find balance between light and dark in your own life?

    Finally, blend the milk and honey together, mixing gently. Pour it onto the ground around your altar space as an offering to the earth**. As you do, you may wish to say something like:

    I make this offering to the earth,
    As thanks for the many blessings I have received,
    And those I shall some day receive.

  8. Once you have made your offering, stand for a minute facing your altar. Feel the cool earth beneath your feet, and the sun on your face. Take in every sensation of this moment, and know that you are in a perfect place of balance between light and dark, winter and summer, warmth and cold — a time of polarity and harmony.

    When you are ready, end the ritual.

Tips:

  1. * Instead of “the Universe”, feel free to insert the name of your patron deity or the gods of your tradition here.
  2. ** If you’re doing this rite indoors, take your bowl of milk and honey and pour it in your garden, or around your yard.

What You Need

  • Three candles – yellow, green and purple
  • A bowl of milk
  • A small bowl of honey or sugar
  • Seasonal decorations for your altar

AN OESTARA RITUAL

AN OESTARA RITUAL

 

The main points of this sabbath are those of balance and of spring.

This ritual is best performed outdoors. In advance you will need to collect a small handful of old leaves and write on each something that you would like to be rid of. Also take a small number of seeds or seedlings (if these seedlings come from the seeds you planted at Imbolg, so much the better), one for each new thing that you wish to attain.

Silently ask the elements, the Goddess and the God to be with you, then when you are ready, dig a hole large enough to give space to the seedlings you wish to grow and place the dead leaves into it. Say, ‘Lord and Lady of this time of balance, these are the things I wish to be rid of. As these leaves wither and rot, may I let go of those things that might hold me back’.

Next place one or two seedlings on top of the leaves. Say, ‘Lord and Lady, these are the things which I wish to attain in the coming season. Let them grow strong and true from the remains of the old’.

As before, thank the elements, the Goddess and the God.

Remember that for ritual to work, you should give more thought to your preparations than the time you actually spend performing the ritual. In this case, that preparation includes carefully choosing the things you wish to leave behind and the things you wish to take on. On a more practical level, it will also include selecting plants appropriate to your area and climate outside, as well as a suitable place to plant them. If you cannot perform your ritual outside, then you can either scale down everything and work with a single plant pot or you can dedicate your leaves and plant indoors and go out to plant them at a later date.

Breaking Bad Habits & Overcoming Obstacles

Breaking Bad Habits & Overcoming Obstacles

Take a black candle which has been ritually cleansed and some anointing oil which has also been ritually blessed. Do not use anything for this which has not been cleansed or blessed already. Depending on the desired result, you should choose an oil which corresponds to this end. At the time of the new moon, or when it first begins to wane, cast a circle or use your 9′ cord to create a sacred space. Place the black candle (preferable a taper) on the altar with the oil. Have only blessed/cleansed tools in this ritual. Cast the circle. Call the Goddess and her consort. Use a burin to engrave the candle with the spell you wish to cast. Now, anoint the candle using the oil. While you anoint the candle with the oil, speak these words out loud or silently “Tonight no moon, tomorrow the first one. Let this be eroded till my will be done. Candle burns down to remove all ill. Let this spell be cast by the power of my will.” And once you have anointed the candle, place it in a safe place to it can burn down completely.

Creating and Using Roles of Power: When Wisely Used, This Ritual Bond Can Multiply Your Energy

Creating and Using Roles of Power: When Wisely Used, This Ritual Bond Can Multiply Your Energy

by George D. Jackson

The establishment and utilization of a pole of power is probably the most far-reaching magickal operation you will ever attempt. A pole of power can be defined as a person or persons joined to you on the five levels of intellect, emotion, creativity, spirit and the physical through empathy and consensus to perform powerful magickal acts. In joining, the other person or persons and yourself form a gestalt, an integrated structure or pattern that makes up a unified experience and has specific properties that can neither be derived from the elements of the whole nor considered simply as the sum of these elements. In short, the whole is greater than the sum of the parts.

The formation of this gestalt means a pole of power can be viewed as one of the most significant power multipliers available to a magickal adept. This bond is in fact a magickal marriage, and its offspring are magickal operations that the individuals involved would have difficulty performing on a solitary basis. Groups such as covens operate on this principle but utilize numbers to make up for an individual commitment to the circle that is (usually) less than between a paired couple working as poles of power.

Most magick users operate in a solitary mode, occasionally forming temporary group gestalts. The solitary approach is perhaps the least vulnerable and most unhindered from a personal standpoint, but with some notable exceptions it is also the least powerful. Even when practicing magick in the solitary condition, an in-depth personal psychological preparation is strongly advised. Many individual practitioners venture into areas where their power levels are too low to properly cope with what they locate, or where they cannot comprehend the circumstances they find themselves in. Among the unfortunate results of this type of journey can be deep states of depression, as well as from time to time hallucinations. Exploring the magickal unknown on a solitary basis frequently means the practitioner has few resources when it comes to falling back, regrouping and establishing a magickal defense. For such exploration, strength in numbers can be very valuable.

Poles of power are utilized at three levels. The first is a temporary union of two or more magick users to perform a predetermined magickal act. Practitioners often form poles of power on this level at festivals or magickal gatherings, and the most common usage is the erection of the magickal circle and the wards. The second level is semi-permanent and frequently involves a coven, guild or religious organization. The most common magickal actions at this level fall within the area of invocation (addressing a deity). The third and final level is the state of the permanent pole of power.

The permanent state does not have to be between a male and female, but that formation is the most common. A permanent state is almost always bipolar, with each pole contributing the psychological orientation the other lacks and reinforcing the other’s abilities. To effectively create a permanent state, the magick users involved should view the state as they would choosing a marriage partner in consensus reality.

To create the bond effectively will very likely demand that each partner perform some very honest self-evaluation. This is a formidable type of personal survey. From what participants learn in it about how they relate to themselves and others, they may find it necessary to perform some psychological engineering upon themselves before entering into a permanent pole-of-power relationship. To understand the level of work involved in such engineering, consider how many self-help books are being sold and how many people are undergoing some sort of psychotherapy. The initial groundwork of self-evaluation, empathy and consensus make a permanent pole-of-power state one that is best not rushed into.

It is also well to know at this point that, because the pole-of-power state is a magickal bond, an automatic energetic feedback loop is created on the quantum or elemental level. Once this loop is formed, violating your partner’s sense of propriety is going to have consequences. Also, it is well to know that the subconscious does not forget anything that you do. You will become vulnerable to actions connected to this bond, and the stronger the emotional value of the occurrence the more vulnerable you will be.

Should the participants decide to go forward, the emotional and intellectual status is laid down for a permanent pole-of-power relationship by establishing a state of trust and honor and a desire to work for mutual benefit. This mutual trust and cooperation in turn will provide energy for the spiritual, creative and physical portions of the bond. The process is hinted at in the Wiccan “In perfect love and perfect trust” and the Thelemite’s “Love is the Law, love under Will.”

Once you have done the groundwork, you are ready to perform ritual, and some if not all of the power evoked will remain with you for the rest of your life.

The ritual is performed in the following manner. The first thing to do is establish the statement of intent, which is for both parties to commit to being each other’s pole of power. The next thing is to build a “free space” or place of power in which to perform the ritual. In the male-female mode, it is recommended that the rite be done in the nude, symbolizing that both parties have nothing to hide from one another. A banishing spell is then done to clear the area of hindering forces and is followed by the primary bonding ritual. An example follows:

We are one mind, me and thee, together when apart; near when far;

Thoughts within thoughts, aware when unaware; bound within the circle

Now until whenever!

We are one spirit, me and thee, together when apart; near when far;

Will joined to Will; felt within and without; bound within the circle,

Now until whenever!

We are one body, me and thee, together when apart; touching when separated;

Flesh of the same flesh; bound within the circle,

Now until whenever!

As a form of reinforcement, which is not a requirement, the ritual may be culminated in sexual union. Aleister Crowley frequently used sexual union in bonding rituals, and practitioners interested in including this technique in their ritual are referred to his works. After this step, the wards are then dismissed and the circle is taken down.

I can tell you from personal experience that the pole-of-power circumstance has many benefits outside of being a power multiplier. It can be an excellent early-warning system when the bonded pair explores unknown spaces. What might have a limited impact on one person can affect the other quite strongly, which information can allow both to make a strategic retreat from a threatening situation. A pole-of-power bond is also very good for long-range nonverbal communication. It sets up that “call me” feeling that crops up in the back of one’s consciousness.

There are other advantages that vary with the people involved. While the bond does not prevent the highs and lows that occur in interpersonal relationships, in my experience it very definitely shortens the duration of the lows. Finally, there is a personal connection that persists even when the people involved have drifted apart in time and space. When consensus is joined once more, power is immediately renewed.

George D. Jackson is an Adept V of the Sorcerer’s Guild, a group dedicated to the enhancement of magickal work among its membership that is open to initiates of most magickal traditions.

Living Your Religion Every Day

Living Your Religion Every Day

Author: James Bulls

This story is neither about high ceremony nor exotic sorcery; it is not about the alchemical secret to eternal life but the simple secret to everyday life. To preface this simple secret, consider the words of Johann von Goethe who said, “Out of moderation a pure happiness springs.” There are some who would disagree with that statement, but consider its merits on a day-to-day basis. For contrast, consider James Dean’s statement, “Dream as if you’ll live forever; live as if you’ll die today.” You may certainly choose to live each day under the dictates of extremity, but such a lifestyle relies on black-and-white dichotomies quite incompatible with a harmonious lifestyle and a society that requires those members who wish to live successfully the ability to distinguish subtleties, nuance, and shades of grey.

To return to Goethe’s statement that moderation brings happiness, one must look at each day not as a singular opportunity to figuratively explode like James Dean but to burn a low, steady flame. Extremists who make dramatic resolutions toward religious expression attract much attention, but after the noise is finished what remains is a spiritual model incompatible with modern life. As it concerns living your religion everyday, the loud dramatists advocate set rules and habits for life: meditate for an hour every day; read cards every day; exercise every day; never eat this; never drink that; always perform the quarter, cross-quarter, full-Moon, and dark-Moon rituals; and so on. And so the misguided accept one absolute after another into their spiritual devotions until all their time and energy is devoted to planning for the next event.

The trouble with living your religion in terms of absolutes is that each of us is fallible and will fail to satisfy an artificial schedule and arbitrary definition of “spiritual perfection.” Absolutes invite failure, failure invites discouragement, discouragement invites dissatisfaction, and dissatisfaction invites mediocrity. This “mediocrity” of which I speak is the ball-and-chain, which prohibits daily expression of one’s religion – it is the intangible obstacle that stands between the spiritually dead and the sublime angels!

Living moderately provides room for failure and permits one to find as much satisfaction in the loving preparation of afternoon tea as another might find in an elaborate Spring Equinox celebration. Moderation permits one to say “I forgive myself for my weaknesses, ” and “This is enough for today.” Living your religion on a daily basis is determined in neither quantity nor quality, but in the process and your ability to find satisfaction in it.

Much of the spiritual insight commonly taught in the New Thought, New Age, Wiccan, and Occult communities is imported from the East, but there is much of value in the West that gets overlooked. With respect to living one’s religion every day and the importance of moderation I set out at the beginning, consider the Religious Society of Friends, also called the Quakers. The Friends believe in moderation, modesty, and (not unlike the Zen Buddhists) a direct experience of God outside of material limitations. The Friends live their faith every day not necessarily through dictated prayer times and worship services, but through quiet appreciation for the Divine and making common-sense choices to live modestly which not only prevent egoic obstacles to spiritual growth but also provide more time for to focus on their friends and family members, community, and simple acts of devotion.

Living moderately (and dare I say modestly) is not a sexy adventure for bold heroes but the source of pure happiness. Living one’s religion every day isn’t a matter of selecting specific rituals, adopting absolute views in the name of simplicity, or making loud declarations for the sake of consistency – it is in fact a broad, consistent expression of your core values. For example, consider Pantheism, a path whose travellers see the very world in which they live as the body of the Divine and who value the environment, wildlife, and the needs of their kin and neighbours. Pantheists may have specific rituals they practice for spiritual edification such as cartomancy, theurgy, and folk medicine (Qi gong, Reiki, etc.) , but it is putting the carriage before the horse to say that the rituals are the religion – a religion is the sum of the core values and ultimate goals!

To live their religion every day, Pantheists may choose activities or make simple changes which support their beliefs such as: turning off a light when they leave the room; taking the time and effort to recycle paper, glass, and plastic; collect litter in their neighbourhood or at the local park; volunteer once or twice a month at the animal shelter; donate their time to Habitat for Humanity; making a meal for a friend or inviting a friend to a meal; walking or riding a bike when a vehicle isn’t needed; using cloth shopping bags; turning off the TV or computer to spend more time with your spouse and children; or even just smiling and saying hello to strangers on the street. None of these actions are as sexy and exciting as high ceremony or deep meditation, but they are all easily adopted into one’s everyday life and each of them supports the religious expression of the Pantheist.

Moderation is the simple secret to daily expression of one’s religion; you will not find happiness in strict adherence to daily religious ritual but in the small, simple activities and choices, which are the mundane foundation of your religious philosophy. If you worship the Earth, make choices, which protect the environment. If you revere the sacred feminine, make choices that would lead others to respect femininity. If you believe that your spiritual purpose is to serve your fellows, be friendly and willing to help. But if you want to live your religion every day, don’t obligate yourself to an arbitrary schedule of worship or you’ll only become a slave to your faith. Remember you values and you’ll immediately change from an event-based religion to a day-to-day expression of faith.

Dragons of Darkness Chant

The following call or brief ritual are meant to be included in your other rituals, within a cast and sealed circle. They are used to add greater power to any spell working because they specifically call the elemental dragons of Spirit. This taps into a vast reservoir of power current which can amplify any other power raised within the magical circle.

Dragons of Darkness

This element “feels” heavier even than the element of Earth. It give a sense of floating in the womb, of the time when each of us was being created. Choose deep, somber music with occasional rushes of energy. Dance as if you were awakening from a deep sleep and stretching for the first time in your life. Let your dancing reflect your desire to be reborn in a new and better image.

Note: Use black (or very dark) candles or other objects along with your chosen element color. Correspond the herbs and oils to the other primary element. Repeat this chant three times:

Dragons of Darkness, your power will run

Until the time of my magic is done.

Teach me your secrets, the dark not to fear.

For dark is receptive, not terror or tear.

Dreams of the Spirit, soar with the night.

Wrap me in guidance, you balance of light.
(The Charm of Making may be chanted here.)

(Ring gong five times, pause, ring once.)

Dragons of Light Chant

The following call or brief ritual are meant to be included in your other rituals, within a cast and sealed circle. They are used to add greater power to any spell working because they specifically call the elemental dragons of Spirit. This taps into a vast reservoir of power current which can amplify any other power raised within the magical circle.

Dragons of Light

The music for this element should be the astral, airy kind. It should make you think of floating through space, circling the Sun, and visiting the stars. Express yourself in dance as if you were dancing through the universe itself.

Note: Use white candles or other objects along with your other chosen element color. Correspond the herbs and oils to the other primary element. Repeat chant three times:

Light of the Spirit, symbol of Sun,

Be with me now ’til this spell working’s done.

Help me to balance all karma and force.

‘Til I reach to the truth of my life on this Earth.

Guide me and teach me, O Dragons of Light.
Sparkle my magic with power on this night.

(The charm of making may be chanted here.)
(Ring gong once, pause, ring five times.)

Dragon of Earth Chant

The following call or brief ritual are meant to be included in your other rituals, within a cast and sealed circle. They are used to add greater power to any spell working because they specifically call the elemental dragons of Spirit. This taps into a vast reservoir of power current which can amplify any other power raised within the magical circle.

Dragons of Earth

As humans, we are so familiar with the feel of Earth energies that it is often difficult to imagine what being Earth is like. Earth energies are creative, maternal, slower than those of other elements. Perhaps you can best identify with this element by feeling as if you are the mother of all, a parent who cares for her/his creations. Music should be slower and perhaps heavier, the dance more stately.
Note: Use candles or other objects of a pure dark green color. Choose herbs and oils that are listed as of the element of Earth. Repeat this chant three times:

From your mountain caverns deep,

Rise, Northern Dragon, from your sleep.

Grael (grail)! (Ring gong four times)

Lead me to riches, purpose true,

Endurance strong, I call on you.

Grael! (Ring gong four times)

Dragon of Water Chant

The following call or brief ritual are meant to be included in your other rituals, within a cast and sealed circle. They are used to add greater power to any spell working because they specifically call the elemental dragons of Spirit. This taps into a vast reservoir of power current which can amplify any other power raised within the magical circle.

Dragons of Water

There are several good environment tapes that play the actual sounds of the ocean or running streams. Some harp music is also reminiscent of Water. Let yourself be Water in your dance and singing; feel yourself flowing along a streambed or riding the ocean waves.
Note: Use candles or other objects of a pure blue color. Choose herbs and oils that are listed as of the element of Water.

Repeat this chant three times:

Calm Water, moving Water, seas and lake

I call upon the Water Drake.

Naelyan (nail’-yon)! (Ring gong three times)

Teach me the psychic. Grant to me calm.

And peace of mind, compassion warm.

Naelyan! (Ring gong three times)