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Designing and
Performing Rituals

Why All This Fuss About Ritual?

The entire act of designing, implementing, and completing a ritual is actually a set of various procedures and thoughts, culminating in a single magickal endeavor. From the point of determining the need to the receipt of the desired goal is ritual.

On the surface, a ritual is a tool that can be used to focus the mind and energies of the body. It can be a singular practice, or one done with several individuals. Flowing below, however, is the provision to merge your own energy with that of divinity or cosmic consciousness.

There are two types of ritual—that created to honor a deity or deities, and that which is designed around a specific magickal working. Rituals for honor are usually called celebrations, and coincide with your holidays; however, they can be performed at any time. Rituals written around an act of magick, say, to bring healing to a specific individual or material wealth into the household, are working rituals.

Only one ritual does not fall neatly into either of these two categories; that is the self-dedication ritual, because it is actually both. You are dedicating yourself in honor of the deities, but you are also working to change and better yourself and your personal environment by committing to a new way of life.

Rituals differ depending upon the season, intent, tradition, and number of people they will involve. As you are on the solitary path, you will at first be writing rituals for your personal use. Perhaps later, you will be incorporating others into these procedures for a small group ritual.

In this chapter we will concentrate on design of the generic ritual, and will end with the dedication ritual. In the chapter on spellcasting we will go further in-depth about the working ritual.

Basic Outline of a Ritual for the Solitary Witch

A. Ritual Preparation

1. Define purpose

2. Write ritual

3. Gather necessary tools

4. Prepare area

5. Prepare body

B. Open Circle

1. Find compass north

2. Set up Door Between the Worlds

3. Call the watchtowers/elemental quarters

C. Invocation to the Deities

1. Align self with deity

2. Invoke deities

D. Statement of Purpose

E. Actual Working or Act of Honor

1. Working

a. Complete preliminary manual or visual tasks

b. Raise power/energy

c. Focus power/energy

d. Ground power/energy

2. Honoring

a. Complete preliminary manual or visual tasks

b. Dedicate cakes and wine

c. Partake of cakes and wine

F. Meditation

G. Thanking the Deities

H. Closing the Circle

1. Mentally and verbally close the circle

2. Physically close the circle

3. Clean up

a. Disposal

b. Washing of plates and glasses

c. Putting away tools and other implements

The above outline closely follows those rituals that are performed in a coven environment. What are the differences?

Each tradition or coven will have their own way of doing things. In a coven, each compass point is represented by an individual person, sometimes called an officer. These officers may have specific tasks assigned to them not only in the coven hierarchy, but in different rituals as well.

For instance, the officer of the east is generally responsible for the area preparation and ensuring that all tools enter and leave the site of the ritual. He or she may find compass point north, draw out the actual circle, and set up the Door Between the Worlds.

All officers participate in an initiation ceremony and hold the final vote on replacement of any officer or the Lady, if they have left the coven. The Lady is considered the High Priestess of the coven.

In some traditions or covens, the Lord (or High Priest, as he is often called) also functions as the officer of the east; in others, he is a balanced participant with the Lady, and the officer of the east is another individual.

There are traditions and covens where each officer has appointed duties that relate to the High Holy Days or other celebrations both outside of the ritual and within the ritual itself.

The sex of the officer may vary, as well. There are those that have ruled that a specific compass point/officer must be of a particular sex, and there are those that fluctuate between availability of membership and, yes, skill and competence.

I have heard the comment, “I would choose so-and-so, but he or she is just not ready . . .” Often when a position is open there is a great deal of discussion that ensues to find an appropriate replacement. Why is this so important?

If the right balance and harmony is not fulfilled by the High Priest and Priestess in conjunction with their officers, it could easily spell the disintegration of the entire coven. This can happen with a greater rate of speed than it took to build the coven environment in the first place.

In some trad rituals, the Lady calls the quarters, aligns herself with the deity, and invokes it/them. In other traditions, the officers carry their own knives and call the quarters individually. To be responsible for calling a quarter means that you are responsible for monitoring the energy of that element. You do not control the quarter, but feel the energy as it moves around the circle. When dedicating the cakes and wine, the High Priestess and the High Priest together perform the task. Notice that I have not listed grounding under the honoring ritual. The actual eating of the carbohydrates of which the cakes are composed will ground the circle. If the Lady chooses, however, the act of grounding can be done as well.

In the solitary ritual, you are responsible for the entire procedure, from beginning to end. I say responsible, because you should perform any act of magick or ritual with the knowledge that you are in control of the procedures, and the results of those procedures are of your making—therefore, they are your responsibility. If you screw up big-time, it is your fault and no one else’s.

I feel it important to indicate some of the differences between the coven ritual and the solitary one to ease your fears that what you are doing on your own may not be legitimate. A solitary Witch can do just about any magickal act or ritual alone, save for that of the Great Rite, which does require a partner of the opposite sex to perform. Sex magick is also generally considered in this category, as well. However, the odds of a solitary Witch performing the Great Rite are minimal, and solitaries usually do not dabble in physical sex magick early on in their studies. It requires competence (which has to be gained) and a magickal partner (who has to be found—and trusted).

The Generic Ritual

Ritual Preparation

First, you need a definite purpose for holding a ritual. This purpose will determine if you are designing a celebration or a working ritual. At this time, a day and date should be chosen with any astrological correspondences that are necessary for the ritual.

Your next task is to format the ritual. Research will be required. You will have to choose deities, educate yourself more thoroughly on traditional celebrations, or perhaps consider a variety of techniques for a working ritual.

You will also need to determine what you will say and when. Will you incorporate dance, music, or drumming, or none of the above? Although I prefer a small amount of spontaneity to my rituals, I like to have some sort of skeleton to go by. Especially during your dedication ritual, you don’t want to fumble; it rather takes the mood away.

Get out your notebook and copy down the following outline for ritual preparation:

Type of Ritual

Purpose of Ritual

A. Ritual Preparation

B. Open Circle

C. Invocation to Deities

D. Statement of Purpose

E. Actual Working/Act of Honor

F. Meditation

G. Thanking the Deities

H. Closing the Circle

Be sure to leave plenty of space between each category to fill in the data.

You must also determine what tools and props you will need. One consideration is what jewelry you will wear, if any, and what clothing, if any.

To dress or not to dress is purely a personal choice. It is said that Gerald Gardner was a naturist before he became outspoken about the Craft, and merely integrated his personal preference of practicing nude into his rituals. In the sixties and early seventies when free love reigned supreme, it is not surprising that this policy was acceptable in many covens. The new millenium is upon us and the new generation of Witches may not be quite as comfortable as our recent predecessors. Many contend that it is highly unlikely that our ancestors pranced about naked when under siege by local and national clergy. I tend to think the determination of clothing was more the dictates of the society of the day, be it a tribal, clan, or local affair.

There are some covens today that practice skyclad, there are those that practice in fanciful garb designed by the individual, and those that practice in garb that has been decided upon by the coven hierarchy—for example, a full-length black robe.

If you wish to wear clothing, choose something that is not constricting, but not billowing in the sleeves, either. You don’t wish to feel uncomfortable in the goddess position, yet you certainly would not be joyful if your sleeve caught on fire from the illuminator candles!

There are those Witches that prefer half-robes, those that cover only to mid-thigh, or those that have slits or openings in the front or sides. Then again, you may have different styles for different rituals.

Color is important when choosing a robe. You want it to suit your mood, you want to feel that you look terrific in it, and you want it to reflect your feelings about the ritual itself.

Whether you make or purchase your robe is up to you. I personally suggest that you make it yourself, even if you are not handy with needle and thread. There are many patterns in fabric stores that lend well to whatever style you may choose. If you can’t find something immediately, look under Halloween or Christmas costumes. Making it yourself allows you to be extremely creative, from the choice of fabric down to the designs you may wish to add to the robe, including trim and stenciling.

If you don’t wish to brave the sewing machine, a robe can be cut from a knitted fabric that does not unravel when washed; a washing machine can become a great white shark at the most inconvenient times. Just fold the material in half and cut a hole in the center of the fold for your head. Be careful, though; what looks like your head won’t fit through could put the robe down around your waist if you haven’t measured properly. Material is expensive, so be careful before you do any major cutting.

If you wish to wear jewelry, have it cleansed and consecrated beforehand. Each piece should have some symbolic meaning to you. Often, a solitary Witch will choose a particular piece of jewelry to present to themselves during the dedication ritual.

This is not a selfish act, but one of total confirmation of what you are doing. If you have decided to make such a gift to yourself (I did), cleanse and consecrate the piece beforehand and lay it on a black velvet cloth or in a case, and set it upon the altar. After you have made the dedication, you can work the empowerment of the piece into the ritual and complete this function.

Your list for tools and other items may look like this:

Two illuminator candles

One silver candle

Four elemental candles

One athame or wand

Broom

Pentacle

Chalice

Plate

Cakes

Drink

Bell

One red candle

One dedication gift

Four items to be placed on the altar to represent the four elements

Robe

Rope to make the magick circle

One mat or rug (to lie or kneel on should you add meditation to the ritual)

If you will be using the sacred space that you prepared earlier, most of the site cleansing and setup has already been done. Perhaps, though, you have decided to work outside or in a different area. If this is the case, you will have to prepare the site. Take this into account when planning your ritual.

Lastly, on the eve of the ritual, prepare your body and mind. Take a shower or hot bath and spend a few minutes in meditation opening the chakra centers. I prepare with “The Lesser Banishing Ritual” found in Donald Michael Kraig’s book, Modern Magick.

Opening the Circle

Assuming compass north has been found and you have made arrangements for some type of Door Between the Worlds, you may enter the circle. Some Witches walk over a broom that has been placed in an angular position across the threshold, and then pull the broom in after them. Others merely walk into the circle and use the knife to part and close the door.

If you are using the sacred space that you have previously prepared, simply take the broom and sweep as you walk around the circle in a clockwise motion. Imagine that your broom leaves trails of positive light and energy in the clockwise movement. Return to the altar.

It is now time to charge the circle and call the watchtowers. Another reference here is “casting the magick circle.” Here is where the various rituals become diverse, depending upon the purpose and the tradition. There are those that take all four elements and charge the circle, as was done in the cleansing and consecration ritual. Others do not do this (especially if the space is a permanent one), and merely draw the circle with their wand or athame.

Working with the watchtowers is a matter of choice. There are those Witches that wouldn’t be caught in any dimension doing this, while others use angels at the quarters, or elements. You will have to determine which you prefer.

Beginning with east, call the quarter. An example would be:

Ye, guardians of the watchtowers of the east, I do summon, stir, and call you now to witness this rite and guard this circle.

Another line can be added with reference to what each compass point represents. For example:

Powers of air, move thy cool essence about me as I journey Between the Worlds.

Then move to the south, then west, and end at the north. At each quarter, a pentagram is drawn in the air and the guardian is verbally invoked. You should imagine that this symbol is roaring with blue flame. When you have called the quarters, face the center of the circle and make mention that you are now Between the Worlds. In her book Spiral Dance, Starhawk has written the most moving piece I have ever read for this purpose. It begins:

The Circle is Cast and we are between the worlds, beyond the bounds of time, where night and day, birth and death, joy and sorrow, meet as one.

Although I highly recommend writing your own rituals throughout this book, this one particular passage seems to ring true above all others. I do not perform a ritual without including it.

As you call the quarters (actually the guardians you have chosen to protect you while you are in the magick circle), a sense of growing will be about you. Do not be afraid. It is now time to do the invocation and alignment.

Invocation and Alignment with the Deities

I align myself with whatever deities I am working with. As a solitary, you are your own Priestess or Priest; therefore, you will meld your energy with that of the god or goddess. When you have aligned yourself with those energies, you then invoke them, or call them to the circle.

Wording may be as follows:

I, _____, align myself with Isis.

Or:

I am in perfect alignment with . . .

There are those Priestesses who say:

I, _____, am (the deity) incarnate.

Which, in essence, is definitely true for the solitary practitioner. You would continue by saying something like:

In this night and in this hour I call upon the ancient power of (name of deity).

At this point in a dedication ceremony, I would read the Charge of the Goddess, which can be found in the preface of this book.

When you align yourself with the deities, light a candle for each one on the altar. For instance, if you use the god and goddess, then light a gold and silver candle respectively. After the invocation, ring a bell once to signal the opening of your ceremony. This invites the energy of the deity into the circle.

The Statement of Purpose

The next step is to simply state your purpose, whether it be an act of honor or requesting aid for a working.

In the act of honor, you would continue by blessing the cakes and wine. Cider, ale, fruit juice, or spring water could also be used. While focusing your energy on meeting with the divine, you would slowly lower your athame into the cup and imagine the god and goddess joining together. After this procedure has been completed, you would partake of the offering and leave one serving behind for the deities. This is much like a communion at a Christian church service.

You may say something like:

O mighty Diana, protectress of children, mother of Aradia, I have come this night to honor thy presence and to give thanks for bringing my custody hearing to a successful end.

Or:

On this eve of the Samhain celebration I have come to honor those that have passed beyond the veil . . .

In a working ritual, here is where you would finish the last few stitches on that poppet, mix herbs, or create magickal writing. Then, power would be raised, focused, and grounded, depending upon the nature of the spell or working. In this case, you would state your purpose exactly:

I have come this night to bring health to Martha Jones, who has been diagnosed with pneumonia . . .

Ring the bell three times.

If you are thinking that some of the examples I have given are pretty serious, you are right. The Craft, and the use of it, is no game. You have the power and ability (as all humans do) to deal with life and correct those things that are unbalanced, as long as you do it with permission granted from the individual for whom you are working. We will discuss this in more detail further on in the text.

Meditation Sequence

Meditation is next. It doesn’t have to be long, but it can be, if you so desire. For instance, if you have asked the deities to grant you some type of intangible gift, such as increased psychic awareness, you may want to put yourself in a meditative state to receive this energy through visualization.

The most astounding experience I have had while in this state was when my mouth was literally forced open, head thrown back, and my body filled with the gift I had requested.

Complete the meditation by closing the chakra centers, counting from ten to one, taking a deep breath, opening your eyes, and telling yourself that you are fully awake.

Here is an example of a dedication sequence. Feel free to edit or change it to suit your needs.

I have cast this circle this night to perform the act of dedication of my mind, body, and spirit to the Lady, her consort, and to the religion and science of Witchcraft.

From this day forward, I will honor and respect both the divine and myself. I will hold two perfect words in my heart: perfect love and perfect trust.

I vow to honor the path I have chosen, the divine, and myself.

Pick up your wand or athame and say:

I vow to hold the ideology of the Craft in my heart and my mind for the totality of this lifetime, and beyond.

Point the wand at your feet and say:

Blessed be my feet, may they always walk the path of the eternal and divine light.

Point the wand to your knees and say:

Blessed be my knees as I kneel at the altar of my faith, not in supplication, but in thanksgiving.

Point the wand to your groin and say:

Blessed be my womb/phallus that holds and produces the creation of the human essence. I vow to guide, protect, and teach the children of the world.

Point the wand to your chest and say:

Blessed be my heart that it may beat steady and true. May the warmth of my love spread throughout the galaxy.

Point the wand to your lips and say:

Blessed be my lips that they shall utter truth and purity of mind and soul. May wisdom flow for the benefit of all humankind.

Point the wand to your third-eye area and say:

Blessed be my astral sight, that I may see through the veil of life with the truth of the divine.

Ring the bell seven times. Take a white cord and wrap it firmly around your hand, with the knife handle in your palm. Now say:

I, (your name), in the presence of the universe, do of my own free will and mind, most solemnly swear that I will ever abide by the religion and science of the Craft. I shall neither harm my fellow human with the secrets that I learn, nor shall I flaunt my beliefs or power before them. Henceforth, from this day, I shall be reborn as (your magickal name) and shall honor, respect, and cherish this oath I have taken.

Unwind the cord and place it on the altar. Ring the bell nine times.

Hold the chalice in your left hand and pour from the decanter with your right. Dip your dedication gift into the goblet and place it on your body. Hold the chalice in both hands aloft and say:

With the partaking of this wine I take into my body that of the goddess and seal my oath . . . forever.

Drink half of the wine and hold the half-filled goblet up to the god and goddess. Say:

Accept this wine as my offering of thanksgiving.

Hold the plate up and say:

As grain is the bounty of the goddess, and the eating of it denotes the sacrifice of the Lord and his rebirth, I seal my oath forever as I take into my body that of the consort!

Thanking the Deities

Thanking the deities is important. After all, the energy of the All manifests itself in them to assist you. Your prose does not have to be overly flowery or gushy, but remembering them in thanks is appropriate.

As an example, you stand facing the altar and say:

I, (your magickal name), wish to thank the Lord and Lady for presiding over this dedication ritual. May we together walk within the light, forever.

Closing the Magick Circle

Finally, you will go through the process of closing the circle. I usually hold my wand (remember, I don’t care for the athame too much out of personal choice) above my head, and as I circle the room while moving my arm in a counter-clockwise motion, I say:

This circle is open, but never broken.

At the same time, I envision my circle as being opened. Remember to snuff out the candles you do not wish to leave burning (do not blow them out) and prepare them for burial.

Cleaning up the Area

Clean up is now necessary. If you have not eaten during the ritual, I strongly suggest a refrigerator assault complete with plenty of carbohydrates. Dispose of any magickal residue from a working ritual. If you have cakes and wine left over, go outside and pour the wine into the ground and set out the cakes for the animals or faery folk. Wash all plates and cups, then put your tools safely away. If you feel you are carrying excess energy, send it into your tools to give them an extra boost.

Why Not Use Rituals Written by Somebody Else?

There is nothing wrong with following rituals that have already been written and performed by others. There are many fine books on the market with rituals designed for many pantheons and deities, and I encourage you to read as many of them as possible. Newsletters are also a good source for new rituals, providing the publication follows that type of instructional format.

My only advice is that if it doesn’t feel right, don’t do it. When you write your own rituals you bring yourself closer to the acts your physical body is performing. Also, most rituals are written for groups and must be slightly rewritten for your solitary purposes, anyway.

The Dedication Ritual

Before you take this first, yet final, step, think hard on what you are about to do. Are you willing to wash away many of your old beliefs and save only those that will further your studies in the Craft? Are you willing to honor the gods and goddesses of old, without feeling guilty or sinful? Are you willing to take responsibility for your own actions, instead of blaming your problems on everyone else? Are you willing to handle the knowledge you receive wisely, without intentionally harming another living being? Choose wisely, because you can no longer take the position of a bystander in life.

Take out your notebook now and begin planning your dedication ritual. List:

1. The date you wish to perform the ritual.

2. The time you wish to perform it.

3. The appropriate moon phase.

4. Any astrological correspondences necessary.

5. Purpose of the ritual.

6. All tools and items required for the full ritual.

7. The guardians you will use.

8. The deities you will invoke and align yourself with.

On the next page of your workbook, use your ritual-planning format and begin actually writing the words you want to say in your ritual, and all physical movements you will perform during the ritual.

After you have completed any ritual and relaxed a bit, you may find yourself euphoric. This is normal; in fact, it may last several days! You may be bursting to tell someone what you have done. If you really feel the need, choose a very trusted friend, but I believe that your dedication is between yourself and the divine, and for no one else’s ears. It is a very big step that the dedicant takes. Congratulate yourself when you have completed it. It took courage to enter the world of wisdom and knowledge.