Crossing rituals

In this post, I will write about three rituals. What they all have in common is that they signify a turning point in the life of an individual. What these rituals mark are birth, marriage and death.

Just recently, I was asked if there was such a thing as a Wiccan wedding. Inspired by that question, I decided to write a post on this subject but add two more rituals which are connected to it. Certainly, the birth of a child is a big moment in the life of any couple just as their marriage or the death of a loved one is. The rituals which I will describe here aren't similar to Christian ones for several reasons which I will try to explain in the following paragraphs :)

Wiccaning

The Wiccaning is almost the equivalent of the first communion in Christianity - the Baptism. The difference is that a child, when baptized, automatically becomes a Christian, while a Wiccaning doesn't do this. This ceremony serves as a way to ask the Goddess and God (or the gods) to protect the child. The child does not become a member of the Wiccan society/religion  nor will it be until it decides and wants to do so. In Christianity, the child becomes a Christian with baptism and merely confirms this at their Confirmation (the second communion). There is no second communion in Wicca, in the sense of the word. There is the act of self-initiation/initatiation, but then again, there can be more of them so they can't really be compared to Confirmation.

The Baptism can be performed for several reasons: 1) the parents simply follow traditional beliefs and deem it normal for the child to be baptized (as in "everyone does it" or "that's normal"); 2) because they truly believe that the child will go to Hell if it isn't baptized and they just want to save their baby's soul. Both reasons are completely invalid in Wicca. Why? Most of us aren't brought up "in the Wiccan spirit" or in a Wiccan community where the Wiccaning is something commonplace. Also,  most Witches believe in reincarnation and the belief in your child going to Hell (or even the existence of Hell) would be completely contradictory. Therefore, there is no reason for such worries in Wicca.

The only thing which a Baptism and Wiccaning have in common is that they both ask of the God(s) to protect the child and that, in both rituals, there is an emphasis on showing love for the child. Wiccans are aware that the child doesn't have to choose that path in life and that is completely all right :)  In the end, every religion (or "non-religion") is good as long as the child grows up to happy, satisfied with him/herself and good-intentioned.

I have never heard of a Wiccan couple that tried to make their child "convert" to Wicca. We should let our children decide for themselves what their right path is when they are ready, because they will then be happy. If the child asks about Wicca, though, it is normal that the parent(s) will explain the basics though there should be no soliciting.

In the book Eight Sabbats for Witches by Janet and Stewart Farrar, you can see a wonderful Wiccaning ritual in which they decided to include a godmother/godfather. I think that this is a nice thing to have in every religion and I approve of their including these roles. They use the same terms as  in Christianity, but then again...why not use them? Is there anything wrong with those terms? I think not. :) Of course, the godfather/godmother don't have to share the parents' religious beliefs, just like they don't have to be Christian in a Baptism ceremony (I'm talking about mentally believing...what's on paper is another thing). What IS necessary is for them to love the child, that they agree with the ceremony as well as its purpose and that they get acquainted with the ritual itself beforehand.

It is important to note that there are basic differences in the Wiccaning ritual for boys and girls. The High Priest leads a girl's Wiccaning, while the High Priestess leads a boy's Wiccaning. In any case, what we should include in the circle are: candles and greenery, a cauldron (filled with flowers and fruit), anointing oil, a very mild incense, gifts for the child, food and drink. The parents usually choose a witch's name for the child (similar to the middle name which is given at Baptism in some countries, except that this name is usually kept secret i.e. as little people as possible are allowed to know it) which they can (but don't have to) tell the child when then think it is the right time.

What follows is the ritual from the aforementioned book by the Farrars so you can understand what a Wiccaning should look like :D In all the following texts, I will use the abbreviation HP for the High Priest and HPs for the High Priestess. 

The ritual (for a girl):

• Everyone stands in a circle which is then marked only by the HPs. Note: nobody repeats her gestures because movement should be kept to a minimum so as not to frighten/overwhelm the baby. It is also for this reason that everyone is sitting down except for the HP and HPs.
• The Opening Ritual is then performed up to the invocation of the God.
• The HP and HPs consecrate the wine (or any other appropriate drink) and return the chalice to the altar.
• The HP stands in front of the altar facing the cauldron and says:

"We are met in this Circle to ask the blessing of the mighty God and the gentle Goddess on ____, the daughter of ____ and ____, so that she may grow in beauty and strength, in joy and wisdom. There are many paths, and each must find his own; therefore we do not seek to bind ____ to any one path while she is still too young to choose. Rather do we ask the God and the Goddess, who know all paths, and to whom all paths lead, to bless, protect and prepare her through the years of her childhood; so that when at last she is truly grown, she shall  know without doubt or fear which path is hers and shall tread it gladly."

"____, mother of ____, bring her forward that she may be blessed." 

• The father helps the mother to get up and they take the child to the HP together who takes her into his hands (but a  bit more firmly so that child can feel secure).
• The HP asks:

"____, mother of ____, has this your child also a hidden name?" 

• The mother answers:

"Her hidden name is ____." 

• The HP anoints the child on the forehead with oil, marking a pentagram and says:

"I anoint thee, (ordinary name), with oil, and give thee the hidden name of ____." 

• He repeats the same thing, but with wine and says:

"I anoint thee, (hidden name), with wine, in the name of the might God Cernunnos." (Note: you can put any other name here if you have another deity which you are very close to, or you can simply choose to use the universal "God".)

• He does this again, but with water and says:

"I anoint thee, (hidden name), with water, in the name of the gentle Goddess Aradia." (Note: you can replace the Goddess' name in the same manner as you did with the God's name.)

•  The HP gives the child back to the mother and takes the parents (and child) to the quarters starting at the east, and then going to the south, west and north each time saying:

"Ye Lords of the Watchtowers of the East (South/West/North), we do bring before you ____, whose hidden name is ____, and who has been duly anointed with in the Wiccan Circle. Hear ye, therefore, that she is under the protection of Cernunnos and Aradia."

• The HP and HPs return to their places in front of the altar and the parents and child stand in between them. They raise their arms and say:

HP: "Mighty Cernunnos, bestow upon this child the gift of strength." 

HPs: "Gentle Aradia, bestow upon this child the gift of beauty." 

HP: "Mighty Cernunnos, bestow upon this child the gift of wisdom." 

HPs: "Gentle Aradia, bestow upon this child the gift of love."

•  The HP, HPs and the parents turn towards the rest of the circle. The HP asks:

"Are there two in the Circle who would stand as godparents to ____?"

• The godparents then step out. The godmother stands in front of the HP and the godfather in front of the HPs. 
• The HP asks the godmother:

"Do you, ____, promise to be a friend to ____ throughout her childhood, to aid and guide her as she shall need; and in concord with her parents, to watch over her and love her as if she were of your own blood, till by the grace of Cernunnos and Aradia she shall be ready to choose her own path?"

• The godmother replies:

"I, ____, do so promise." 

• The HPs asks the godfather:

" Do you, ____, promise..." (the same as above)

• The godfather replies in the same manner as the godmother.
• The HP says:

"The God and Goddess have blessed her;

The Lords of the Watchtowers have acknowledged her;

We her friends have welcomed her;

Therefore, O Circle of Stars,

Shine in peace on ____,

Whose hidden name is ____.

So mote it be." 

•  Everyone says: "So mote it be."
• The HP tells everyone to sit inside the circle (everyone sits except the HP and HPs who taste the consecrated food and drink and then pass them around in the usual manner i.e. with a kiss)
• The presents and food for the celebration (cakes and such) are then taken somewhere else, the HP and HPs join the others and everything from now on is informal :)

Note: the ritual for a boy differs only in that the HP and HPs switch roles. So, when you see HP in the ritual, read HPs and that's it. The only thing that remains the same is the part when they ask the God and Goddess for beauty, strength, wisdom etc.

Handfasting

A Handfasting is, simply put, the equivalent of a Christian wedding. The traditions my vary, but the essence is the same. Keep in mind that his isn't a legal procedure, just like it isn't in Christianity. For a couple to be married in the eyes of the law, they have to be married by a Marriage Commissioner.

This ritual is called "handfasting" (binding of the hands) because the man and woman's hands are tied together during this ceremony as a symbol of their unity in marriage. The are usually bound with a decorative ribbon (which can be made out of several ribbons of appropriate colors, most often red - the symbol of women, of menstrual blood, and white - the symbol of men, of sperm, or out of the couple's favorite colored ribbons). I think that an appropriate moment for the couple's hands to be tied would be the moment when they turn to hold hands, which you will see in the ritual written just below :)

This ritual is also taken from Eight Sabbats for Witches with the addition of a comment from me every now and then :)

The ritual should begin with the circle being made. Its perimeter can be decorated with flowers and a door should be left open on the north-east part of the circle (but keep more flowers nearby to close this door as soon as everyone has entered). There should be a broom nearby in case the coupe wishes to jump over it (remember that this is a very old tradition where the couple holds hands and leaps over the broom as a symbol of unity, but also because it was believed that this was a sort of prayer for a long, happy and successful relationship/marriage). The cauldron (also filled with flowers) should be in the west part of the circle (west=water=emotions=love).

The ritual:

• The Opening ritual is done normally with the exception of two things: 1) the bride and groom are left outside of the circle for the time being (in the south-east part, and keep in mind that the circle still isn't closed); 2) the Charge of the Goddess isn't enacted just yet.
• After the invocation of the God, the HPs lets the groom into the circle and the HP the bride with a kiss (on the cheek).
• The HP closes the entrance with flowers and the HPs ritually with the sword/athamé
• The HP and HPs stand with their backs to the altar. The groom stands facing the HPs and the bride facing the HP in the center of the circle.
• The HPs asks:

"Who comes to be joined together in the presence of the Goddess? What is thy name, O Man?"

• The groon answers:

"My name is ____." 

•  The HP asks:

"Who comes to be joined together in the presence of the God? What is thy name, O Woman?"

• The bride answers:

"My name is ____." 

• The HPs says:

"____ and ____, we greet you with joy." 

•  The coven dance the Witches' Rune around the couple and return to their places in the circle.
• The HPs says:

"Unity is balance, and balance is unity. Hear then, and understand."

• The HPs takes her wand and continues:

"The wand that I hold is the symbol of Air. Know and remember that this is the element of Life, of intelligence, of the inspiration which moves us onwards. By this wand of Air, we bring to your handfasting the power of Mind." 

• She puts down the wand. The HP takes up the sword and says:

"The sword that I hold is the symbol of Fire. Know and remember that this is the element of Light, of energy, of the vigor which runs through our veins. By this sword of Fire, we bring to your handfasting the power of Will."

• He puts down the sword. The HPs takes up the chalice and says:

"The chalice that I hold is the symbol of Water. Know and remember, that this is the element of Love, of growth, of the fruitfulness of the Great Mother. By this chalice of Water, we bring to your handfasting the power of Desire." 

• She puts down the chalice and the HP picks up the pentacle and says:

"The pentacle that I hold is the symbol of Earth. Know and remember, that this is the element of Law, of endurance, of the understanding which cannot be shaken. By this pentacle of Earth, we bring to your handfasting the power of the Steadfast."

• He puts down the pentacle and continues:

"Listen to the words of the Great Mother..." etc. until he gets to the introductory part to the Charge of the Goddess (you will find several versions of the Charge in this post, but feel free to choose the version you feel most comfortable with)

• The HP and HPs carry out the Charge of the Goddess in the usual way. When they are done, the HP says:

"Golden Aphrodite cometh not as the virgin, the victim, but as the Awakener, the Desirous One. As outer space she calls, and the All-Father commences the courtship. She awakeneth Him to desire, and the worlds are created. How powerful is she, golden Aphrodite, the awakener of manhood!" 

• The HPs says:

"But all these things are one thing. All the goddesses are one goddess, and we call her Isis, the All-woman, in whose nature all natural things are found; virgin and desirous by turn; giver of life and bringer-in of death. She is the cause of all creation, for she awakeneth the desire of the All-Father, and for her sake He createth. Likewise, the wise call all women Isis." 

• The HP says:

"In the face of every woman, let man look ofr the features of the Great Goddess, watching her phases through the flow and return of the tides to which his soul answereth; listening for her call." 

• The HPs says:

"O daughter of Isis, adore the Goddess, and in her name give the call that awakens and rejoices. So shalt thou be blessed of the Goddess, and live with the fulness of life. Let the Bride show forth the Goddess to him who loves her. Let her assume the crown of the underworld. Let her arise all glorious and golden from the sea of the primordial and call unto him to come forth, to come to her. Let her do these things in the name of the Goddess, and she shall be even as the Goddess unto him; for the Goddess will speak through her. All-powerful shall she be on the Inner, as crowned Persephone; and all-powerful on the Outer, as golden Aphrodite. So shall she be a priestess in the eyes of the worshiper of the Goddess, who by his faith and dedication shall find the Goddess in her. For the rite of Isis is life, and that which is done as a rite shall show forth in life. By the rite is the Goddess drawn down to her worshipers; her power enters into them, and they become the substitute of the sacrament."

• The HP speaks to the bride:

"Say after me: "By seed and root, by bud and stem, by leaf and flower and fruit, by life and love, in the name of the Goddess, I, ____, take thee, ____, to my hand, my heart and my spirit, at the setting of the sun and the rising of the stars. Nor shall death part us; for in the fulness of time we shall be born again at the same time and in the same place as each other; and we shall meet, and know, and remember, and love again." 

• The bride repeats after the HP taking the groom's right hand in her right hand as she speaks.
•  The HPs says the same thing as above to the groom and he repeats (while speaking, her still holds the brides' right hand in his right hand)
• If the couple want to exchange rings, then this is the time to do so. Or it is the ideal time to bind their hands.
• The HP says:

"Let the sun and the moon and the stars, and these our brothers and sisters, bear witness; that ____ and ____ have been joined together in the sight of the God and the Goddess. And may the God and the Goddess bless them, as we do ourselves."

• Everyone says: "So mote it be."
• The HPs takes the broom and lays it on the floor in front of the bride and groom for them to jump over it while holding hands. 
• The HPs picks up the broom and ritually cleanses the circle with it.
• The couple now enacts the Great Rite, consecrate the food and drink in an appropriate manner and after this, everything becomes informal :)

Note: if the food includes the Handfasting cake (the wedding cake), then this is the only occasion in which it is allowed to use the sword for cutting.

Requiem

Death doesn't mean the same thing to Pagans as it does to Christians (don't mind my comparing the two since I have being doing this throughout the whole post). Namely, the belief in reincarnation changes one's perception of death. Death then isn't something bad, it is similar to getting a college (or any other) degree. With death, that person simply passes the year (or possibly even several which make up a whole phase) and goes on to the next one. In Christianity, there is only the option of Heaven and Hell. Even when we think that the decease is going to Heaven (you know..."for sure" since they were a good person etc.), people  cry, but this act of crying is selfish in a way (we cry because WE will never see that person again), but it is understandable. After all, as a human being, I cannot deny my fellow human beings their emotions.

The Requiem ritual is there to help the relatives and friends of the deceased person to bid farewell to him/her in an appropriate way, but also to help them celebrate his/her life. Because or this, you will often see dancing and other celebratory elements in this rite, so don't be surprised.

What follows is once again the ritual from the same book I mentioned in the previous two sections. But before I go on to the ritual, I have to emphasize the relevance of the Myth of the Descend of the Goddess, which is, in itself, an allegory of death. Because of its intense symbolical meaning, this myth is often recreated as a part of the Requiem ritual, as is the case in the ritual I will show you here. :)

As for the circle, it is decorated according to the taste of the departed, the season etc. A ceramic bowl (or cup) is placed next to the altar and a silver string is tied to it (of course, no made out of real silver, but just silver-colored). You will also need a hammer and a cloth to break that bowl, but I will get back to that later. If you plan to enact the Descent of the Goddess, then you will need some jewelry (especially a necklace), a veil and a crown somewhere near the altar.

The ritual:

• The Opening ritual is performed until the end of the invocation of the God. After this, the HP and HPs stand in front of the altar facing the coven.
• The HPs says:

"We meet today in both sadness and joy. We are sad because a chapter has closed; yet are we joyful, because, by the closing, a new chapter may begin." 

"We meet to mark the passing of our beloved sister, ____, for whom this incarnation is ended. We meet to commend her to the care of blessing of the God and the Goddess, that she may rest, free from illusion or regret, until the time shall come for her rebirth to this world. And knowing that this shall be so, we know, too, that the sadness is nothing and that the joy is all."

• The HP stands where he is. The HPs leads the coven in a spiral dance. slowly from the inside going widdershins (anti-clockwise), but without closing in too much.
• The HP says:

"We call to thee, Ama, dark sterile Mother; thou to whom all manifested life must return, when its time has come; dark Mother of stillness and rest, before whom men tremble because they understand thee not. We call to thee, who art also Hecate of the waning Moon, dark Lady of wisdom, whom men fear because thy wisdom towers above their own. We, the hidden children of the Goddess, know that there is naught to fear in thine embrace, which none escape; that when we step into thy darkness, as all must, it is but to step again into the light. Therefore, in love and without fear, we commend to the ____, our sister. Take her, guard her, guide her; admit he rto the peace of the Summerlands, which stand between life and life. And know, as thou knowest all things, that our love goes with her."

Note: the Summerlands are the Wiccan equivalent of Heaven, except that souls don't go there forever. Even in this rite, it is explained that souls only stay here between lives. It is something like a rest stop or a waiting room where souls get ready for a new life which is to come.

• The HP takes the bowl, cord, hammer and cloth. The dancing stops at this moment (not earlier) and the coven part as to let the HP come to the center of the spiral where he lays out the cloth on the floor and puts the bowl on the cloth. He gives the free end of the cord to the Maiden (the HPs' "helper" in rituals). The HPs says:

"Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel be broken at the cistern; then shall the dust return to the earth as it was; and the spirit shall return to the Goddess who gave it."

• The HPs unties the silver cord and the Maiden gathers it up. The HP wraps the bowl in the cloth and breaks it with the hammer. He puts both the hammer and the cloth (with the broken bowl in it) next to the altar. The coven then return to their places in a spiral.
•  The Maiden carries the silver cord around the circle deosil (clockwise) and "offers" it to the Lords of the Watchtowers of the West (The Lords of Death and of Initiation), to the Lords of the Watchtowers of the East (the Lords of Rebirth). The then leaves the cord next to the east quarter candle and joins the HP at the altar (always walking deosil).
• In the meantime, the HPs starts the spiral dance again, but this time going deosil as to unwind the spiral until the coven is standing in a circle again, which then continues to move deosil.
• As soon as the HP places the cloth and other things next to the altar, he turns to the coven and says:

"We call to thee, Aima, bright fertile Mother; thou who art the womb of rebirth, from whom all manifested life proceeds and at whose flowing breast all are nourished. We call to thee, who art also Persephone of the waxing Moon, Lady of Springtime and of all things new. We commend to thee ____, our sister. Take her, guard her, guide her; bring her in the fuless of time to a new birth and a new life. And grant that in that new life she may be loved again, as we her brothers and sisters have loved her."

•  The HP and the Maiden join the coven who are circling at the moment and the HPs then starts the Witches' Rune. When she yells out "Down!", the coven sits on the floor in a circle facing inward.
• The HPs then hands out the roles for the Myth of the Descent of the Goddess (the Narrator, the Goddess, the Lord of the Underworld and the Guardian of the Portals. The Goddess should be adorned with jewelry and a veil. She stands at the south-east part of the circle. The Lord of the Underworld puts on his crown and the Guardian of the Portals takes his athamé and a red cord and stands facing the Goddess.
• The Narrator says:

"In ancient times, our Lord, the Horned One, was (as he still is) the Consoler, the Comforter. But men knew him as the dread Lord of Shadows, lonely, stern and just. But our Lady the Goddess would solve all mysteries, even the mystery of death; and so she journeyed to the Underworld. The Guardian of the Portals challenged her..."

• The Guardian of the Portals challenges the Goddess with his athamé. The Narrator continues:

"Strip off thy garments, lay aside thy jewels; for naught mayest thou bring with thee into this our land." 

• The Goddess takes off her veil and jewelry; nothing should be left on her (if the Requiem is carried out robed, then she should be left in her ordinary clothes). He then binds her with the red cord in the manner of the first-degree initiation, with the center of the cord round the front of the neck and the ends passed over her shoulders to tie her wrists together behind her waist. The Narrator says:

 "So she laid down her garments and her jewels and was bound, as all living must be who seek to enter the realms of Death, the Mighty One."

• The Guardian of the Portals takes the Goddess to stand facing the Lord of the Underworld. The Guardian then steps aside. The Narrator says:

"Such was her beauty that Death himself knelt, and laid his sword and crown at her feet..." 

• The Lord of the Underworld kneels before the Goddess, lays his sword and his crown on the ground on each side of her, then kisses her right food and her left foot. The Narrator continues:

"...and kissed her feet, saying: 'Blessed be thy feet, that have brought thee in these ways. Abide with me; but let me place my cold hands on thy heart.' " 

•  The Lord of the Underworld raises his hands, palms forward, and holds them slightly above the Goddess' heart. The Narator continues:

"And she replied: 'I love thee not. Why dost thou cause all things that I love, and take delight in, to fade and die?' "

• The Lord of the Underworld spreads his arms outward and downward, with the palms of his hands forward. The Narrator continues:

" 'Lady,' replied Death, 'it is age and fate, against which I am helpless. Age causes all things to wither; but when men die at the end of time, I give them rest and peace and strength, so that they may return. But thou, thou art lovely; return not, abide with me.' But she answered: 'I love thee not.' "

• The Lord of the Underworld rises, goes to the altar and picks up the scourge. He turns to face the Goddess. The Narrator continues:

"Then said Death: 'An thou receivest not my hands on they heart, thou must kneel to Death's scourge.' ' It is fate - better so,' she said, and she knelt. And Death scourged her tenderly."

• The Goddes kneels, facing the altar. The Lord of the Underworld gives her three, seven, nine and twenty-one very gentle strokes of the scourge. Note: this ISN'T whipping/scourging. The scourge is a symbol of  devotion and sacrifice. The Threefold Law in Wicca says that everything will return to you threefold and this is why noone will ever hit hard because they know that if you hit someone hard, you will be hit even harder. This a symbolical touch of the scourge, actually.
• The Narrator then says:

"And she cried: 'I know the pangs of love.' "

• The Lord of the Underworld puts the scourge back on the altar and helps the Goddess to rise and kneels facing her. The Narrator continues:

"And Death raised her, and said: 'Blessed be.' And he gave her the Fivefold Kiss, saying: 'Thus only mayest thou attain to joy and knowledge.' " 

• The Lord of the Underworld give the Goddess the Fivefold Kiss (but without the usual spoken words). He then unties her wrists and lays the cord on the ground. The Narrator says:

"And he taught her all his mysteries and gave her the necklace which is the circle of rebirth." 

• The Lord of the Underworld gets the necklace from the altar and places it round the Goddess' neck. The Goddesss then takes up the crown and replaces it on the Lord of the Underworlds' head. The Narrator continues:

"And she taught him the mystery of the sacred cup, which is the cauldron of rebirth." 

• The Lord of the Underworld moves in front of the altar at its east end, the Goddess moves in front of the altar at its west and picks up the chalice in both her hands. They face each other and the Lord puts his hand around hers (which are on the chalice still). The Narrator says:

"They loved, and were one; for there be three great mysteries in the life of man, and magic controls them all. To fulfill love, you must return again at the same time, and at the same place as the loved ones; and you must meet, and know, and remember, and love them again." 

• The Lord of the Underworld lets go of her hands and returns the chalice to the altar. He takes the scourge in his left hand and the sword in his right and stands in the God position (forearms crossed on his breast and sword and scourge pointing upwards) with his back to the altar. She stands beside him in the Goddess position (feet astride and arms outstretched to form a pentagram/the Vitruvian man). The Narrator continues:

 "But to be reborn, you must die, and be made ready for a new body. And to die, you must be born; and without love, you may not be born. And our Goddess ever inclineth to love, and mirth, and happiness; and she guardeth and cherisheth her hidden children in life, and in death she teacheth the way to her communion; and even in this world she teacheth them the mystery of the Magic Circle, which is placed between the worlds of men and of the Gods."

• The Lord of the Underworld puts the sword, scourge and crown on/by the altar. This completes the Myth of the Descent of the Goddess, and the actors rejoin the rest of the coven.
• The HPs says:

"Let us now, as the Goddess has taught us, share the love-feast of the wine and the cakes; and as we do so, let us remember our sister ____, with whom we have so often shared it. And with this communion, we lovingly place our sister in the hands of the Goddess."

• All say: "So mote it be."
• The wine and cakes are consecrated and passed around.
• As soon as possible after the Requiem, the pieces of the bowl are ritually thrown into a running stream/river, with the traditional command: "Return to the elements from which thou camest."

Note: If this ritual is for a man, then simply make the appropriate changes (she > he, her > his, etc.).

These would be the three Crossing rituals :) I hope I cleared up some things for you and have answered at least some of your questions.

Until next time. Yours,

Witch's Cat

Obredi prelaska

U ovom ću postu pisati o trima obredima, a zajedničko ime je što svi predstavljaju prekretnicu u životu pojedinca, ali i više ljudi: rođenje, brak i smrt. 

Nedavno mi je bilo upućeno pitanje: "Da li postoji vjenčanje u wicci?" Potaknuta time, odlučila sam napisati nešto o ovom obredu, ali i ostalima koji su povezani  s njim. Svakako, rođenje djeteta je važan trenutak u životu jednog para, isto kao što je i njihovo vjenčanje ili smrt bližnje osobe. Rituali koje ću opisati nisu slični kršćanskima iz više razloga koje ću se potruditi objasniti u sljedećim paragrafima :)

Wiccaning tj. prvoblagoslov

Wiccaning, na hrvatskom prvoblagoslov, je (skoro pa) ekvivalenta prvog sakramenta u kršćanstvu - krštenja. Razlika je u tome što kršteno dijete postaje ovim sakramentom automatski član kršćanske zajednice, dok se prilikom prvoblagoslova dijete ne uvodi u religiju već se samo moli Boga i Božicu (ili bogove) da to dijete čuvaju. Ovim postupkom dijete ne postaje sljedbenikom wicce niti će to biti osim ako to samo bude htjelo. U kršćanstvu dijete postaje član zajednice, a to samo potvrđuje ako se odluči na drugi sakrament (krizmu). Drugog sakramenta, u principu, nema u wicci. Postoje jedino obredi samoinicijacije/inicijacije, ali opet i tih može biti više, pa se ne mogu usporediti s krizmom.

Krštenje se obavlja iz više razloga: 1) par naprosto prati neku tradiciju jer im se čini prirodnim da se dijete krsti ("to svi čine" i "to je normalno"); 2) jer zaista vjeruju da će dijete ići u pakao ako se ne krsti i naprosto žele spasiti djetetovu dušu. Oba razloga su u potpunosti isključena iz wicce. Zbog čega? Mi nismo odgajani u duhu wicce niti smo okruženi njome da bi ovaj čin bio dio naše svakidašnjice, a samim time što većina vještica vjeruje u reinkarnaciju isključuje mogućnost da će dijete ići u Pakao (uz to što vještice ne vjeruju u postojanje Pakla). Stoga, u wicci nema razloga za takvu vrstu brige. 

Zajedničko krštenju i prvoblagoslovu je jedino to što se u oba slučaju traži od Božanskog da dijete bude zaštićeno te se tijekom oba rituala iskazuje ljubav prema djetetu. Wiccani su svjesni da to dijete ne mora odabrati taj put kroz život i to je sasvim u redu. :) na kraju krajeva, svaka je religija (ili "nereligija") dobra dok god to dijete odraste sretno, zadovoljno sobom i dobronamjerno. 

Do sada nisam čula ni za jedan par u wicci koji je svoje dijete prisiljavao da "prijeđe" na wiccu. Dijete treba pustiti da samo odluči što je za njega/nju najbolje kada je spremno za to jer će tada biti sretno. Ako dijete pita, sasvim je normalno da će roditelji objasniti osnovne elemente wicce, ali bez ikakvog tjeranja. 

U knjizi Eight Sabbats for Witches od Janet i Stewart Farrar je napisan jedan jako lijep ritual u kojeg su oni odlučili uvrstiti ulogu kuma i kume. Ovo je jedna jako lijepa ideja u bilo kojoj religiji i slažem se s njima što su je uveli. Isti su termini upotrijebljeni kao u kršćanstvu, ali zašto ne? Što fali tim riječima? :) Naravno, kum i kuma ne moraju biti istog religijskog uvjerenja kao i roditelji, kao što ni kum/kuma prilikom krštenja ne moraju nužno biti kršćani (govorim mentalno, a ono što je "na papiru" je nešto sasvim drugo). Potrebno je jedino da vole to dijete, da se slažu s obredom i njegovim ciljem i da su upoznati s formom tog rituala prije nego što se odradi. 

Važno je da napomenem da postoje minimalne razlike u ritualima za dječaka i za djevojčicu  Ritual za djevojčicu izvodi Visoki svećenik, dok za dječaka izvodi Visoka svećenica.  U svakom slučaju u krugu bi se trebali nalaziti: svijeće i zelenilo, kotao (ispunjen cvijećem i voćem), ulje za posvećivanje, lagani incens, pokloni za dijete, hrana i piće. Roditelji obično odaberu "vještičje ime" za dijete (slično krštenom imenu u kršćanstvu, samo što se ovo ime obično drži u tajnosti tj. da što manje ljudi zna za njega) koje mogu/ne moraju otkriti djetetu kada osjete da je pravo vrijeme.

Ovo što slijedi je prijevod rituala iz poviše spomenute knjige pa da dobijete dojam kako to izgleda :D

U svim sljedećim ritualima ću koristiti kraticu VS za Visokog svećenika, a VSa/VSe/VSu za Visoku svećenicu.

Izvedba (za djevojčicu):

• Svi se smjeste unutar kruga kojeg opisuje samo svećenica. Napomena: pokrete nitko ne ponavlja jer se treba zadržati na minimumu ikakve kretnje koje bi mogle uzbuditi/prestrašiti dijete, a zbog istog razloga svi sjede osim VS i VSe.
• Izvodi se ritual otvaranja do kraja zaziva Boga.
• VS (svećenik) i VSa (svećenica) posvećuju vino (ili drugo piće) i vrate ga na oltar.
• VS stane pred oltar okrenut prema kotlu i kaže:

"Sastajemo se danas u krugu kako bismo zatražili blagoslov od moćnog Boga i nježne Božice za _____, kćer ____ i ____, kako bi odrastala u ljepoti i snazi, sreći i mudrosti. Postoji mnogo puteva, i svatko mora naći svoj, stoga mi ne želimo vezati ____ za nikoji put dok je premlada za taj odabir, već molimo od Boga i Božice, koji poznaju sve puteve i do kojih svi putevi vode, da je blagoslove, štite i pripreme kroz godine njenog djetinjstva kako bi, kada je konačno odrasla, mogla znati bez sumnje ili straha koji je put pravi za  nju i mogla ga slijediti sretna."

"____, majko ____, dovedite je naprijed da bude blagoslovljena."

• Otac pomogne majci da ustane i oboje dovedu dijete do svećenika koji je primi u ruke (ali sigurno i malo čvršće kako bi se dijete osjećalo sigurno).
• VS pita:

"____, majko ____, je li tvoje dijete ima skriveno ime?"

• Majka odgovara:

"Da, njezino skriveno ime je ____."

• VS onda dijete posveti uljem tako da označi pentagram na njezino čelo prstom:

"Pomazujem te, (obično ime), uljem, i dajem ti skriveno ime ____."

• VS ponovi isti pokret vinom i kaže:

"Pomazujem te (skriveno ime), vinom, u ime moćnog bog Cernunnosa (možete staviti ime drugog božanstva ako ste nekom posebno privrženi, ili pak staviti samo "Bog" onako univerzalno)."

• On ponovi ovaj pokret vodim i kaže:

"Pomazujem te (skiriveno ime), vodom, u ime nježne božice Aradie (možete na isti način nadomjestiti i ime Božice)." 

• VS da dijete natrag majci i vodi roditelje i dijete do svake četvrti počevši od istoka pa ona preko juga, zapada i sjevera:

"Čuvari kula istoka/juga/zapada/sjevera, dovodimo pred vas ____, čije je skriveno ime ____ i koja je bila prikladno pomazana unutar kruga. Čujte, stoga, da je ona pod zaštitom Cernunnosa i Aradie (opet možete zamijeniti imena)."

• VS i VSa se vrate na svoje mjesta pred oltar, a između njih stoje roditelji s djetetom. Oni podignu svoje ruke i zovu:

VS: "Moćni Cernunnose, podari ovom djetetu dar snage."

VSa: "Nježna Aradia, podari ovom djetetu dar ljepote."

VS: "Moćni Cernunnose, podari ovom djetetu dar mudrosti."

VSa: "Nježna Aradia, podari ovom djetetu dar ljubavi."

• VS, VSa i roditelji se okrenu put ostatka kruga i VS pita:

"Je li ima dvoje unutar ovog kruga koji bi bili kumovi ____?"

• Kumovi stanu ispred svećenike (kum pred svećenicu, a kuma pred svećenika).
• VS pita kumu:

"Je li ti, ____, obećaješ biti prijateljica ____ kroz njezino djetinjstvo, pomagati joj i voditi je kako će joj to biti potrebno; i u slogu s njezinim roditeljima paziti na nju i voljeti je kao da je od tvoje krvi, dok onda ne bude spremna sama odabrati svoj put?" 

• Kuma odgovara:

"Ja, ____, to obećajem."

•  VSa pita kuma:

"Je li ti, ____, obećaješ.... (isto kao poviše)."

• Kum odgovara isto kao i kuma.
• VS kaže:

"Bog i Božica su je blagoslovili;

Čuvari kula su je priznali;

Mi, njezini prijatelji, smo joj pružili dobrodošlicu;

Stoga, Zvjezdani kruže,

Mirom osvijetli ____,

Čije je skriveno ime ____.

Neka bude tako."

• Svi kaže: Neka bude tako.
• VS kaže svima da sjednu unutar kruga (svi sjednu osim VS i VSe koji okuse i proslijede okolo posvećeno jelo i piće na klasični način (poljupcem).
• Uzmu se pokloni i hrana za slavlje (kolači i ostalo), VS i VSa se pridruže ostalima i od tada je sve dalje neformalno. :)

Napomena: ritual za dječaka se razlikuje u tome što svećenik i svećenica zamijene uloge. Dakle gdje vidite u rituali da piše VS (svećenik) zamijenite to s VSa (svećenica) i to je to :) Jedino što ostaje isto je zamolba bogovima za ljepotu, snagu, mudrost itd.

Handfasting tj. združenje

Handfasting, na hrvatskom združenje, je ekvivalenta kršćanskog vjenčanja (jednostavno rečeno). Običaji se svakako razlikuju, ali je bit ista. Prevela bih to kao Vezivanje (ruku), ili čak možda Učvršćivanje. Uzmite u obzir da, kao ni kršćansko vjenčanje, ovo nije legalna procedura već spiritualna. Kako bi par bio vjenčan u očima zakona, mora se vjenčati u matičara. 

Ovaj se ritual zove "vezivanje ruku" jer se kao simbol spajanja ovo dvoje ljudi u braku njihove ruke vezuju dekorativnom vrpcom koja se prethodno isplete od više vrpci odgovarajućih boja (obično crvene i bijele, crvena kao simbol ženstvenosti tj. menstrualne krvi i bijela kao simbol muškosti tj. sperme, ili pak najdražim bojama para). Mislim da je prikladno mjesto da se ruke vezuju trenutak kada se par uhvati ruku za ruku (vidjet ćete kada budete čitali ritual ispod).

Također prevodim ritual iz knjige Eight Sabbats for Witches, pa se nadam da ćete biti zadovoljni njim te ponekim mojim komentarom :)

Krug se napravi, ukrasi cvijećem, ali se vrata ostave otvorena (u krugu) na sjeveroistoku, ali treba biti spremno cvijeće kojim će se zatvoriti taj dio kruga kasnije. Metla mora biti spremna u blizini (sjetite se običaja u kojem par preskače metlu držeći se za ruke kao znak zajedništva, ali i kao svojevrstan način molbe za dugotrajnu, uspješnu i sretnu vezu/brak). Kotao (isto pun cvijeća) se smjesti na zapadni dio kruga (zapad=element vode=emocije=ljubav). 

Izvedba: 

• Ritual otvaranja se odvija normalno izuzev dvije stvari: 1) mladi i mlada su za sada van kruga na jugoistoku (krug još nije potpuno zatvoren) i 2) Vodstvo Božice se još ne izvodi.
• Nakon invokacije Boga, VSa uvede mladog, a VS mladu (poljupcem u obraz).
• VS zatvara prolaz cvijećem, a VSa ritualno mačem/athaméom.
• VS i VSa stoje okrenuti leđima oltaru. Mladi okrenut put VSe, a mlada prema VS u centru kruga.
• VSa pita:

"Tko dolazi biti povezan u prisutnosti Božice? Koje je tvoje ime, Čovječe?"

• Mladi kaže:

"Moje je ime ____."

• VS pita: 

"Tko dolazi biti povezan u prisutnosti Boga? Koje je tvoje ime, Ženo?"

• Mlada odgovara:

"Moje je ime ____."

• VSa kaže:

"____ i ____, pozdravljamo vas sa srećom."

• Koven okruži mladence u vještičjoj runi i vrate se na svoja mjesta.
• VSa kaže:

"Jedinstvo je ravnoteža i ravnoteža je jedinstvo. Čujte onda, i shvatite."

• Ona podigne štap i nastavi:

"Štap kojeg držim je simbol zraka. Znajte i zapamtite da je ovo element života, inteligencije, inspiracije koja nas tjera naprijed. Ovim štapom zraka mi dovodimo na ovo vezivanje moć uma."

• Ona spusti štap. VS uzme mač i kaže:

"Mač kojeg držim je simbol Vatre. Znajte i zapamtite da je ovo element svjetla, energije i snage koja teče vašim venama. Ovim mačem vatre, mi dovodimo na ovo vezivanje moć volje." 

• On spusti mač. VSa podigne kalež i kaže:

"Kalež kojeg držim je simbol vode. Znajte i zapamtite da je ovo element ljubavi, rasta, plodnosti Moćne Majke. Ovim kaležom vode, mi dovodimo na ovo vezivanje moć želje."

• Ona spusti kalež i VS podigne pentakl:

"Pentakl kojeg držim je simbol zemlje. Znajte i zapamtite da je ovo element zakona, izdržljivosti, shvaćanja kojeg se ne može uzdrmati. Ovim pentaklom zemlje mi dovodimo na ovo vezivanje moć nepokolebljivosti."

• On spusti pentakl i nastavi:

"Čujte riječi Moćne Majke..." itd. do uvoda u Vodstvo Božice (ovdje ćete naći više verzija pa možete izabrati onu koja vam najviše odgovara).

• VSa i VS kažu Vodstvo Božice na uobičajeni način. Kada završe, VS kaže:

"Zlatna Afrodita dođe ne kao djevica ili žrtva, već kao Budioc, Ona koja je poželjna. Kao svemir ona zaziva i Otac svega nastavlja udvaranje. Ona je u Njemu pobudila čežnju i time su svjetovi nastali. Kako je ona moćna, Afrodita, budioc muškosti!"

•  VSa kaže:

"Ali sve su ove stvari jedna stvar. Sve božice su jedna božica i mi je zovemo Izida, Majka svega u čijoj se prirodi pronalaze sve stvari, djevičanske i poželjne redom, donositeljica života i dovoditeljica smrti. Ona je uzrok svog stvaranja, jer je ona pobudila čežnju u Ocu svega i u njeno ime je On stvorio. Na isti način, mudri zovu sve žene Izida."

• VS kaže:

"U licu svake žene neka muškarac potraži crte lica Moćne Božice, gledajući njezine faze kroz plime i oseke kojima njegova duša odgovara, slušajući njezin poziv."

• VSa kaže:

"O Izidina kćerko, obožavaj Božicu, i u njeno ime izreci zaziv koji budi i slavi.  Tako ćeš biti blagoslovljena od Božice i živjeti punoćom života. Neka Mlada pokaže Božicu onome koji je voli. Neka prisvoji krunu podzemnog svijeta. Neka se uzdigne sva sjajna i zlatna iz mora iskonskog i zazove njega da dođe naprijed, k njoj. Neka napravi ove stvari u ime Božice i onda će biti jednaka Božici u njegovim očima jer će Božica govoriti kroz nju. Svemoćna će ona biti iznutra, poput okrunjene Perzefone, i svemoćna izvana, poput zlatne Afrodite. Tako će ona biti svećenica u očima onoga koji štuje Božicu, koji će svojom vjerom i posvećenošću pronaći Božicu u njoj. Jer ritual Izidin je život, i ono što se napravi kao obred će se iskazati u životu. Obredom je Božica privučena u njezine štovatelje; njezina moć ulazi u njih i oni postanu suština sakramenta."

• VS kaže mladoj:

"Ponovi za mnom:  Sjemenkom i korijenom, pupoljkom i peteljkom, listom i cvijetom i plodom, životom i ljubavlju, u ime Božice, ja, ____, uzimam ____, svojom rukom, srcem i dušom za zalaska Sunca i podizanja zvijezda. Niti smrt nas rastaviti neće; jer u punoći vremena ćemo mi ponovno biti rođeni u isto vrijeme i na isto mjesto kao drugo, i mi ćemo se sresti i prepoznati, i sjetiti se, i ponovno voljeti."

• Mlada ponovi za svećenikom uzimajući desnu ruku mladoga u svoju desnu ruku dok govori.
• VSa kaže mladome isto ono što VS mladoj (iznad) i on ponovi.
• Mladi, dok govori, drži desnom rukom desnu ruku mlade.  
• Ako par želi izmijeniti prstenje, to se sada čini (ili se vezuju ruke vrpcom). 
• VS kaže:

"Neka Sunce i Mjesec i zvijezde, i ovo, naša braća i sestre, budu svjedoci da su ____ i ____ povezani pred očima Boga i Božice. I neka ih Bog i Božica blagoslove kao što i mi to sami činimo."

• Svi kažu: "Neka bude tako."
• VSa uzme metlu i stavi je na tlo pred parom koji je preskoči držeći se za ruke.
• VSa podigne metlu i ritualno pročisti krug njome.
• Par sada izvodi moćni obred, posvete vino i kolače na prikladan način i nakon toga sve postaje neformalno druženje.

Napomena: ako hrana uključuje tortu vezivanja (vjenčanu tortu), onda je ovo jedina prilika u kojoj je dopušteno da se mač koristi za rezanje :)

Requiem tj. ispraćaj

Smrt za pagane ne znači isto što i smrt za kršćane (kada već kroz cijeli post uspoređujem to dvoje). Vjerovanjem u reinkarnaciju se mijenja pogled na smrt. Smrt ne postaje nešto ružno već nešto slično diplomiranju na fakultetu. Osoba svojom smrću uspješno završava jednu godinu studija (ili čak fazu studija) i prelazi na sljedeću fazu. U kršćanstvu ljudi idu u Raj ili Pakao. Čak i ako se smatra da pokojnik ide u Raj (onako "zasigurno" jer je bio dobra osoba itd.), ljudi plaču, ali to plakanje je sebično na svoj način (plačemo jer MI više nećemo vidjeti tu osobu), iako je razumljivo. Ipak, kao osoba ne smijem zamjerati drugi ljudima njihove emocije. 

Ritual Requiema tj. ispraćaja služi kako bi se bližnji na prikladan način oprostili od pokojnika, ali na neki način i slavili njegov život. Nemojte se stoga začuditi što ćete vidjeti ples i druge elemente slavlja u obredu.

Ono što slijedi je ponovno prijevod rituala, ali prije toga trebam istaknuti važnost mita spuštanja Božice u podzemni svijet koji je sam po sebi alegorija smrti. Zbog intenzivne simbolike se ova priča često odigrava u sklopu rituala, kao što je to i u ovom ritualu :)

Što se tiče samog kruga, on se ukrašava prema ukusu pokojnika, godišnjem dobu itd. Keramička zdjela (ili čaša) se stavi pored oltara, a na nju se veže srebrna nit (naravno ne od pravog srebra već srebrne boje). Također će trebati čekić i krpa za razbiti zdjelu, što ću objasniti kasnije. Ako se planira odigrati spuštanje u podzemni svijet onda će biti potreban nakit (posebno ogrlica), veo i kruna u blizini oltara.

Ritual:

(zbog jednostavnosti pisanja ću pisati u muškom rodu, pa nemojte zamjeriti)

• Ritual otvaranja se izvodi do kraja zazivanja Boga. Tada se VS i VSa okrenu prema kovenu stojeći ispred oltara. 
• VSa kaže:

"Danas se nalazimo u sreći i u tuzi. Tužni smo jer je jedno poglavlje završilo, ali smo istovremeno sretni jer ovim završetkom može početi novo poglavlje."

"Sastajemo se kako bismo označili prijelaz našeg dragog braga ____, za kojeg je ovaj život završio. Sastajemo se kako bismo ga predali brizi blagoslova Boga i Božice, kako bi se on mogao odmoriti slobodan od iluzije ili pokajanja, dok ne dođe vrijeme da se preporodi opet na ovaj svijet. I znajući da će tako biti, znamo također da je tuga ništa, a sreća sve."

• VS ostane na svom mjestu, a VSa vodi koven u spiralni ples, pomalo iznutra u smjeru obrnutom od kazaljke na satu, ali ne ulazeći previše blizu.
• VS kaže:

"Zazivamo te, Ama, mračna neplodna Majko, ti si ona kojoj se manifestirani život mora vratiti kada mu dođe vrijeme, mračna Majko mira i odmora, pred kojom se muškarci tresu jer te ne shvaćaju. Zazivamo tebe, koja si ujedno i Hekata opadajućeg Mjeseca, mračna Gospo mudrosti, koje se muškarci boje jer tvoja mudrost nadmašuje njihovu. Mi, tajna Božicina djeca, znamo da se ne treba ničega bojati u tvojem zagrljaju kojem nitko ne uspije pobjeći, te da je korak u tvoju tamu, kao kojeg svi moraju napraviti, samo jedan korak u svjetlo. Stoga, u ljubavi i bez straha, mi ti predajemo ____, našeg brata. Uzmi ga, štiti ga, vodi ga, primi ga u mir Ljetozemlja koje stoje među dvaju života. I znaj, kao što znaš sve stvari, da naša ljubav ide s njim."

Napomena: Ljetozelje (eng. Summderlands) je ekvivalenta Raja u kršćanstvu, samo što tu duše ne idu zauvijek. Objašnjeno je i u obredu da se tu samo stoji između života. Nešto poput odmarališta/čekaonice gdje se duša sprema za nastavak nekog drugog života. 

• VS ode po zdjelu, nit, čekić i krpu. Ples tek sada staje, a koven se rasprostre kako bi VS mogao prići centru spirale gdje se postavi krpa na tlo i zdjela na nju. On da slobodni kraj niti Djevojci ("pomoćnica" svećenici u ritualima). VSa kaže:

"Kao što se srebrna nit odveže, ili zlatna zdjela razbije, ili krigla pukne pred fontanom, ili kolo slomije na cisterni te se prašina slegne na zemlju kao što je nekoć i bila, tako se i duša vraća Božici koja ju je podarila."

• VS odveže srebrnu nit i Djevojka ju skupi. VS omota krpu oko zdjele i razbije je čekićem. Postavi krpu s razbijenom zdjelom i čekić kraj oltara. Koven se vrati na svoja mjesta u spirali.
• Djevojka nosi srebrnu nit oko kruga u smjeru kazaljke na satu te je "predaje" Čuvarima kula Zapada (Gospodarima Smrti i Inicijacije), potom Čuvarima kula Istoka (Gospodari ponovnog Rođenja). Potom ostavi nit na tlo pred istočnom svijećom i pridruži se VS kraj oltara (stalno se krećući deosil tj. u smjeru kazaljke na satu).
• VSa dotle ponovno povede ples vraćajući se deosil kako bi se rasplela spirala dok svi nisu opet posloženi u punom krugu koji se nastavi kretati deosil. 
• Čim VS postavi krpu i ostalo kraj oltara, on se okrene kovenu i kaže:

"Zazivamo te, Aima, svijetla plodna Majko, ti koja si maternica ponovnog rođenja, od koje sav manifestirani život potječe i na čijim se grudima sve hrani. Zazivamo tebe, koja si ujedno i Perzefona rastućeg Mjeseca, Gospa proljeća i svega što je novo. Mi ti predajemo ____, našeg brata. Uzmi ga, štiti ga, odvedi ga pravovremeno do novog rođenja i novog života. Dozvoli da on bude u novom životu ponovno voljen kao što smo ga mi, njegova braća i sestre, voljeli."

• VS i Djevojka se pridruže kovenu koji kruži, a VSa započne vještičju runu. Ona naredi svima "Dolje" kada se završi s tim i koven sjedne u krug okrenuti put unutra.
• VSa tada podijeli uloge za mit spuštanja Božice u podzemni svijet (Narator, Božica, Gospodar podzemnog svijeta i Čuvar portala). Božicu se  ukrasi nakitom i pokrije velom. Ona stoji na jugoistočkon rubu kruga. Gospodar podzemnog svijeta na sebe stavi krunu, a Čuvar portala uzme athamé i crveni konopac te stani nasuprot Božici.

• Narator kaže:

"U drevnim vremenima, naš Bog, Rogati Bog je bio (i još uvijek jest) Ohrabrivač, Tješitelj. No ljudi su ga poznavali kao strahovitog Gospodara Sjena, osamljenog, neumoljivog i pravednog. Ali naša bi Gopsa, Božica, objasnila sve misterije, čak i misterij smrti; i tako je ona otputovala u Podzemlje. Čuvar portala ju je izazvao..."

Način vezivanja čvora prilikom
rituala spuštanja Božice u
Podzemlje, iz knjige
Eight Sabbats for Witches

• Čuvar portala izazove Božicu sa svojim athaméom.

"Svuci svoju odjeću, ostavi sa strane nakit; jer ništa ne smiješ unijeti sa sobom u našu zemlju." 

• Božica skine svoj veo i nakit;  ništa ne smije ostati na njoj (ako se Requim izvodi odjeveno, onda treba ostati samo normalna odjeća na njoj). On je onda veže crvenim konopcem kako je tradicionalno za prvi stupanj inicijacije (centar konopca oko prednjeg dijela vrata i krajevi prolaze preko njenih ramena kako bi se od iza mogao vezati oko njenih zglobova). Narator nastavi:

"Tako je ona skinula svoju odjeću i nakit i bila zavezana, kao što moraju sva živa bića koja žele ući u carstvo Smrti Svemoćne."

•  Čuvar portala vodi Božicu da stane okrenuta prema Gospodaru Podzemlja. Čuvar se makne sa strane. Narator kaže:

"Toliko je bila njezina ljepota da je sama Smrt kleknula i spustila mač i krunu pod njezine noge."

• Gospodar Podzemlja potom klekne pred Božicu i spusti svoj mač i krunu na tlo sa svake njezine strane. On onda poljubi njezino desno i lijevo stopalo. Narator govori:

"...i poljubi njezina stopala govoreći: 'Blagoslovljena tvoja stopala koja su te dovela ovim putem. Ostani sa mnom; ali dopusti mi da stavim svoje gladne ruke na tvoje srce.' "

• Gospodar Podzemlja podigne svoje ruke s dlanovima put naprijed i drži ih nekoliko centimetara iznad Božicinog srca.  Narator nastavi:

"...i ona odgovori: "Ali ja tebe ne volim. Zašto ti uzrokuješ da sve stvari koje ja volim i u kojima uživam izblijede i umru?"

• Gospodar Podzemlja otvori ruke vani i put dolje s dlanovima put unutra. Narator nastavi govoriti:

"Gospo", odvrati Smrt, "to su godine i sudbina, protiv kojih sam ja bespomoćan. Godine uzrokuju da sve stvari uvenu; ali kada čovjek umre na kraju vremena, ja mu dam odmor i mir i snagu, kako bi  se on mogao vratiti. Ali ti, ti si prekrasna; ne vraćaj se, ostani sa mnom." No ona odgovori: "Ja tebe ne volim."

• Gospodar Podzemlja ustane, ode do oltara i uzme bič. Vrati se do Božice okrenut k njoj. Narator nastavi:

"Onda", kaže Smrt, "ti ne želiš primiti moje ruke na tvoje srce pa moraš pokleknuti pred bič Smrti." Ona odgovori: "To je bolja sudbina." i klekne. I Smrt ju je nježno udarila."

• Božica klekne okrenuta put oltara. Gospodar Podzemlja je takne bičem tri, sedam, devet te dvadeset i jedan put. Napomena: ovo NIJE bičevanje. Bič je samo simbol požrtvovnosti. Trostruko pravilo u wicci nalaže da će ti se sve vratiti trostruko. Stoga se nikada ne udara jako jer je poznato da ako ti udreš nekoga jako, to će ti se vratiti još jače. U principu se samo radi o simboličnom dodiru biča.
• Narator onda kaže:

"I ona je uzviknula: "Sada poznajem bol ljubavi.""

• Čuvar Podzemlja vrati bič na oltar, pomogne Božici da se digne na noge i klekne okrenut put nje. Narator nastavi:

"I Smrt je podigne i kaže: "Blagoslovljena bila." i da joj peterostruki poljubac te kaže: "Samo na ovaj način  možeš doseći sreću i znanje." 

• Gospodar Podzemlja da Božici peterostruki poljubac (ali bez uobičajenih izgovorenih riječi). On je odveže i vrati konopac na tlo. Narator nastavi:

"I on ju je naučio svim misterijima i dao joj ogrlicu koja je krug ponovnog rođenja."

• Gospodar Podzemlja uzme ogrlicu s oltara i stavi je oko Božicinog vrata. Božica onda podigne krunu s poda i stavi je na glavu Gospodara Podzemlja. Narator nastavi:

"I onda ga je naučila misteriju svetog kaleža koji je kotao ponovnog rođenja."

• Gospodar Podzemlja se makne pred oltar s njegove istočne strane, a Božica stane pred oltar s njegove zapadne strane. Božica podigne kalež objema rukama. Oni se okrenu jedno prema drugom i on stavi svoje ruke na njezine (koje su na kaležu). Narator kaže:

"Oni su voljeli, bili jedno; jer postoje tri velika misterija u čovjekovom životu, a magija ih svih kontrolira. Za ispuniti ljubav moraš se prvo vratiti ponovno u isto vrijeme i na isto mjesto kao voljena osoba; i morate se sastati i prepoznati i sjetiti se i ponovno se voljeti."

• Gospodar Podzemlja pusti Božicine ruke i ona vrati kalež na oltar. On podigne bič u svoju lijevu ruku i mač u desnu te stane u pozu Ozirisa (prekrižene ruke na prsima s bičem i mačem okrenutima put gore, leđima okrenut oltaru). Ona stane pokraj njega u pozi Božice (noge i ruke raširene tvoreći pentagram...u formi Vitruvijanskog čovjeka). Narator nastavi:

"Ali kako biste se ponovno rodili, morate umrijeti i biti pripremljeni za novo tijelo. A kako biste umrli, morate se roditi; a bez ljubavi se možda nećete ni roditi. Naša Božica uvijek teži ljubavi, radosti i sreći; i onda štiti i bdije nad svojom skrivenom djecom za života, a za smrti ih podučava putu do svoje pričesti, a čak i u ovom svijetu ih ona podučava misterij magičnog kruga; koji se nalazi između svjetova ljudi i bogova."

• Gospodar Podzemlja vrati bič, mač i krunu na/uz oltar. Ovim završava mit, a glumci se vrate ostatku kovena.
• VSa kaže:

"Neka sada svi, kako nas je Božica učila, dijelimo ovu gozbu ljubavi, vina i kolača i dok to činomo, sjetimo se našeg brata ____, s kojim smo isto često dijelili. Ovom pričesti s ljubavlju dajemo našeg brata u ruke Božice."

• Svi kažu: "Neka bude tako."
• Vino i kolači su posvećeni i podijele se okolo.
• Čim je to moguće nakon ispraćaja, dijelovi zdjele se trebaju baciti u potok/rijeku, a pritom se govori tradicionalna naredba: "Vrati se elementima od kojih si došao." 

Napomena: ako se radi o ženi, a ne muškarcu, naprosto zamijenite sve naznake muškog spola ženskima (on > ona, njega > nju itd.).

I to bi vam bila tri glavna obreda prelaska :) nadam se da sam vam pojasnila neke nejasnoće ili dala odgovore na neka pitanja :)

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