As a predator, we need two eyes, forward facing, to allow stereoscopic vision and therefore depth perception. We have two ears on the side of our head so we can detect prey and predators in a 360-degree environment in both planes. Because our diet requires us to chew our food more, we have strong teeth; and a separation between our nasal cavities and our mouth, so we can breath safely while eating. Our nostrils point downwards so we don’t drown when it rains. Our hair allows us to efficiently exchange heat with the environment, and acts as a social tool for grooming.

We have opposable thumbs to allow us to manipulate tools. We stand on two legs to see over tall grass (or these days, the walls of corporate cubes). Much of our body is basically symmetrical because it is more efficient to make two copies of the same thing, than to make two different things. We have two sexes to encourage diversity in our gene pool, allowing us to adapt to environments from the North Pole to the Sahara Desert.

We look the way we do because of Nature’s efficiency of design. Our form follows the functions our body is designed to carry out. This is the simplicity and beauty of nature, and it is something that we tend to mimic wherever possible in our societies. Cars are designed in such a way that the driver can access all the instruments, so that he can drive effectively. Airplanes have a wing on each side so that they can fly through the air; musical instruments are designed to allow the musician to play them without the need to contort themselves into unnatural positions.

So the world we live in looks the way it does because the objects within it are designed to carry out their tasks as efficiently as possible.

The same can be said, to a certain extent, of ritual. We all have our little rituals. This is my nightly ritual, just before I turn in each night:

1. Turn off my computer,
2. Turn off the living room light
3. Pick up the front door keys
4. Lock the front door
5. Walk into the kitchen, put coffee and water in the coffee machine
6. Turn off the kitchen light
7. Walk into the bedroom
8. Have a last cigarette
9. Use the bathroom
10. Wash my hands
11. Brush my teeth
12. Shave
13. Get undressed and get into bed
14. Pray

This ritual is pretty much the same each night, right down to the order. It has evolved the way it has because it is the most efficient and effective routine, based on my household environment. The computer is at the farthest point from the bedroom, in the living room. The front door keys are on my desk, where I left them when I got home (another ritual). As I go through the items on my list, I move closer to the bedroom, and to my ultimate goal – getting a good night’s sleep. The order of the items in the ritual cannot really be varied and still have the same effect.

For example, I might get undressed and get into bed, then get up. Then, grab the keys off the computer table, lock the front door, go back to the desk, turn off the computer, have a last cigarette, pray, wash my hands, use the bathroom, walk back into the kitchen and make the coffee, brush my teeth, …well you get the idea. It would take a lot longer to get ready for bed. I would not be as hygienic when I got there, and if I had a last cigarette at my computer desk and my wife caught me, it really would be my last (we have designated smoking areas)!

This ritual described above has a purpose. It contains certain functions, and it is performed in a certain order to make sure that it works as efficiently as possible.

The same can be said of magical rituals, to an extent. Although the casual observer may see what simply appears to be a certain amount of ‘pomp and circumstance’ each step of a ritual has a particular function, and the combination of these functions in a particular order produces the final form.

However, it is important to understand that there is a difference between what appears to be done in ritual, and what actually happens. What is seen by all those present (the cleansing, banishing, wine blessing etc) is just the visible, physical reflection of what really occurs; a lot of the real activity occurs on the spiritual plane. As above, so below.

In the final analysis, intent is everything.

This may seem obvious to those of you reading this, but it is unfortunately clear to me from studying and attending rituals at large in the pagan community, that sometimes those constructing and guiding a public ritual are not aware why they are doing certain things. They know they have to perform the physical actions. They may even know the correct order in which to perform them. But if the understanding of the functions is lacking, then the intent is missing. And if the intent is missing, that portion of the ritual is non-effective.

Consequently, the efficacy of the entire ritual is called into question.

I can only speculate as to why this situation occurs. My suspicion is that the priests/priestesses in question were only instructed in the form the ritual should take, and did not have the functions explained to them in detail.

This does not mean that the ritual is completely ineffective. Ritual can have more than one purpose. In his work ‘Ritual in Theory and Practice’ (1) Rev. Don Lewis, First Priest and Chancellor of the Correllian Nativist Tradition expresses the purpose of ritual thus:

So even if the ritual does not successfully raise, direct and attune energy, it can still serve as an expression of religious devotion on the part of the actors, and will certainly create a sense of community if it is performed with more than one person.

But raising energy is a vital part of ritual, especially if there is some other purpose for which the ritual is being undertaken. So if that is missing, or is ineffective, then the professed goal of the ritual may not be fully achieved.

The purpose of this document therefore, is to examine the typical activities performed within ritual, and to identify the functions associated with them. Understanding these functions should lead to more effective ritual production, and more potent magical workings.

An analysis of ritual could simply be done on one tradition (the Correllian, for example), but I believe there is some benefit to looking at several approaches to ritual from the perspective of differing magical traditions.

With that in mind, I am going to look at rituals performed by the following:

• The Correllian Nativist Tradition
• A branch of British Traditional Wicca (Specifically, Odyssean)
• Ceremonial Magic from the Golden Dawn.

Since each of these magical traditions has public as well as private (in some cases ‘oathbound’) rituals, I can only include examples of their publicly viewable rituals here.

I will start by running through the key rites performed within a ritual for each tradition, then draw a comparison chart showing the similar functions and their purpose.

The Correllian Nativist Tradition is based upon the teachings of members of the High-Correll family. The founder of the Tradition is the blv. Orpheis Caroline High Correll. She is said to have founded the Tradition as an entity separate from her ancestry, on September 4, 1479 Pisces (1879 AD). The Tradition has evolved over the past 115 years, incorporating material and practices from other sources including Scottish Traditional Wicca, and the Spiritualist church. (2) As a teaching tradition, the Correllian tradition encourages its members to explore other traditions and faiths, and consequently understands and expects that this will lead to local adjustments in the performance of any given ritual.

For the purpose of this document, therefore, we will use the formal casting preferred by the Correll Mother Temple. The Order of Service (again, from ‘Ritual in Theory and Practice’ by Rev. Don Lewis) (3) is laid out below:

1. Clear and release all excess energy

2. Bless the Salt and the Water

3. Cleanse the ritual space, going Tuathal and asperging with combined the Salt and water.

4. Bless the Fire and Air (usually incense)

5. Charge the ritual space, going deosil and censing with the combined Fire and Air

6. Cast the Circle

1. Call each Quarter:

a. Cleanse the Quarter with Salt and Water

b. Charge the Quarter with Fire and Air

c. Invoke the Quarter

2. Invoke Goddess and God in a manner appropriate to the ritual

3. Invoke the Ancestors, if desired

1. Define and explain the focus and intent of the ritual

2. The body of the individual ritual (Act of Power)

1. Bless the Chalice (and "cakes" if desired)

2. Share the Chalice around the Circle

3. Offer what remains to God/dess and the Ancestors

1. Thank the Ancestors (if called)

2. Thank Goddess and God

3. Thank and devoke each Quarter

4. Open the Circle

5. Cleanse and release all excess energy

Note that the ritual is divided into element sections, moving around the compass points from East (Air) clockwise to North (Earth). The ‘guts’ of the ritual, the point of focus for the working, is in the element of Spirit.

• Air provides the environment in which the Ritual ‘breathes’
• Fire burns the space clear of any impurities.

Together, Air and Fire are used to charge the ritual space and to allow energy to build.

Once Spirit has been tapped for the purpose of the working, the honoring and closing begins.

• Water carries the generated emotional energy and love to Deity
• Earth is the beginning of the manifestation of the ritual purpose, and also begins the process of grounding.

Together, Water and Earth are used to cleanse the ritual space and begin the process of transformation of will into existence.

Much more could be said on the subject of the elements, but this is not an exploration of that subject, so instead I will summarize the key tasks performed within the above order of service:

• Clear and release energy
• Cleanse the ritual space
• Charge the ritual space
• Cast the Circle
• Call the quarters
• Cleanse the quarters
• Charge the quarters
• Invocation of the quarters
• Invocation of Deity
• Ritual Purpose Performed
• Wine (and Cake) Blessing
• Cakes and Ale consumed
• Offering to the Gods
• Devocation and Thanks
• Open the Circle
• Cleanse and release energy

These then are the ‘functions’ that occur within a standard Correllian ritual. We will now look at two other magical traditions to see what functions they include, followed by a comparison of all three.

Finally, we will look at what those functions actually mean.

The Odyssean Tradition was founded by Richard and Tamarra James in 1979. With the founders’ background in Garnderian and Alexandrian Wicca, the tradition has a strong British Traditional leaning (4). It is however, more open than either of these two traditions, which is why I am able to include information about it here. Gardnerians and Alexandrians do not generally hold public rituals.

The following is from a sabbat ritual that was performed within the Odyssean tradition, and is fairly typical of the order of service (5).

1. Summoner calls the participants to the circle
2. Handmaiden anoints all participants (Summoner annoints handmaiden)
3. Handmaiden sweeps the circle to cleanse and clear energy.
4. Priests casts the circle
5. 1st Male takes incense and starting in the East, moves Deosil around the circle, cleansing and sanctifying each of the elemental points with Air.
6. 2nd Male takes candle and starting in the South, moves Deosil around the circle, cleansing and sanctifying each of the elemental points with Fire.
7. 1^st Female takes holy water, and starting in the West, moves Deosil around the circle, cleansing and sanctifying each of the elemental points with Water.
8. 2^nd Female takes Salt, and starting in the North, moves Deosil around the circle, cleansing and sanctifying each of the elemental points with Earth.
9. Priest performs Air Invoking Ritual of the Pentagram (Odyssean adaption)
10. Priest performs Fire Invoking Ritual of the Pentagram (Odyssean adaption)
11. Priest performs Water Invoking Ritual of the Pentagram (Odyssean adaption)
12. Priest performs Earth Invoking Ritual of the Pentagram (Odyssean adaption)
13. Priest invokes the God
14. Priestess invokes the Goddess
15. Symbolical Great Rite
16. Priest performs wine blessing
17. Priestess performs cake blessing
18. Intent and purpose of ritual explained
19. Cakes and Ales are consumed during explanation
20. Leftovers poured into the libation dish and offered ‘to the gods’
21. Ritual Working
22. Priest and Priestess devoke God and Goddess
23. Priest performs Air Banishing Ritual of the Pentagram (Odyssean adaption)
24. Priest performs Fire Banishing Ritual of the Pentagram (Odyssean adaption)
25. Priest performs Water Banishing Ritual of the Pentagram (Odyssean adaption)
26. Priest performs Earth Banishing Ritual of the Pentagram (Odyssean adaption)
27. Priestess opens the circle
28. Ritual ending chant

Notice that the emphasis in this ritual is on the Male and Female, Yin and Yang, Positive and Negative polarities. The Priest casts the circle, the Priestess deconstructs it.

The preparation of the Air and Fire quarters is performed by males, whereas Water and Earth are cleansed and evoked by females. This is to encourage the purity of the energies involved.

This polarity is brought into focus in the Symbolic Great Rite (or Chymical Wedding). This is performed by both the Priest and the Priestess, as a completion of the invocation of Deity. The Priest inserts the Athame into the Chalice held by the kneeling Priestess.

While doing this, they recite the following:

Key differences from the Correllian traditon are noted below.

The Summoner (or ‘Fetch’) is a position held in British Traditional covens. The Summoner is responsible for ‘fetching’ the coven members to circle, carrying communiqués to and from other covens, and for leading the coven in chants and songs during ritual. He also challenges all who would enter the circle, and bars the way of any who did not demonstrate perfect love and perfect trust.

The Hand Maiden is usually a priestess in training. She anoints all those who enter the circle (cleansing their energy in the process) and performs a ritual sweep of the floor, and will assist the Priest and Priestess during ritual, for example by holding a candle for them to read by.

The Invoking and Banishing Rituals of the Pentagram, have been brought in from the Gardnerian tradition. They are adapted for Wicca and originally came from Ceremonial Magic. The purpose of these is invocation and charging (For the invoking pentragams) and devocation and cleansing (for the banishing pentagrams). Although their purpose remains the same, they do not call on the Archangels or vibrate the Hebrew names of God as occurs in ceremonial magic.

In summary then, the functions that can be identified in a typical Odyssean ritual are as follows:

• Summoning
• Annointing
• Clear and release energy
• Cleanse the ritual space
• Cast the Circle
• Call and cleanse the quarters
• Invocation and charging of the quarters
• Invocation to the God and Goddess
• Wine (and cake) Blessing
• Cakes and Ale
• Offering to the Gods
• Ritual Purpose performed
• Devocation and Thanks
• Open the Circle
• Cleanse and release energy

Note that there are some differences between the functions performed in the Correllian tradition and Odyssean tradition. We will examine these differences in more detail once we have taken a look at the final magical tradition in this paper – Ceremonial Magic from the Golden Dawn.

The Hermetic Order of the Golden Dawn was founded in 1888 in London by William Wynne Westcott and Samuel Liddell MacGregor Mathers, and was based on the Cipher Manuscripts, a mysterious document of unknown origins, but which appears to be based on Rosicrucian teachings. The Golden Dawn ceased to exist as an entity in 1903, but fractured into two spin-off groups, the Stella Matutina and Alpha et Omega. However, the works of individuals such as Aleister Crowley, Israel Regardie and more recently Chic and Tabatha Cicero have helped to keep the Golden Dawn alive and thriving one hundred years later. Ceremonial Magic (which is the nature of the Golden Dawn) is very different from Wicca. It is not a religion, per se, it is more an area of magical study.

The Golden Dawn is the Outer Order of the O.T.O (Ordo Templi Orientis). In this outer order, the student learns a great deal about the elements, the qabbalah, alchemy, astrology, geomancy and many aspects of high magic. Once the student has completed their outer order studies, they may join the inner order – The R.R. et A.C. wherein the Great Work is undertaken, and the student becomes the teacher. The third and final order is composed purely of ascended masters, and despite what any individual may claim, no living being can claim any grade above Adeptus Exemptus whilst still incarnate.(6)

I am including this non-wiccan tradition in this paper because much of the fundamentals of modern wicca were extracted from Ceremonial Magic by Gerald Gardner (founder of the Gardnerian tradition) and Alexander Sanders (founder of the Alexandrian tradition – a spin off from Gardnerian wicca) and incorporated into British Traditional Wicca.

Key examples of this include the Invoking and Banishing Rituals of the Pentagram, elemental pacts, circle casting and deconstructing, and the correspondences set down by Aleister Crowley in his work Liber 777. It should also be mentioned that at least one tradition (Isian) has successfully fused Ceremonial Magic and Wicca together.

Golden Dawn rituals can be quite complicated – particularly initiation rites. However, the openings and closing of most workings do tend to follow a standard format, which does allow us to make a comparison between this tradition and the wiccan traditions be have already examined. Some of the actions performed may be unfamiliar however, so where necessary, I will show the actions in more detail, and will explain them further at the end of this section.

Here then is the basic Golden Dawn Order of Service (7).

1. Facing East, Perform Qabbalistic Cross
2. Cast the circle
3. In the East, Perform Air Invoking Ritual of the Pentagram
4. Vibrate the name Yod-He-Vav-Heh
5. In the South, Perform Fire Invoking Ritual of the Pentagram
6. Vibrate the name Adonai
7. In the West, Perform Water Invoking Ritual of the Pentagram
8. Vibrate the name Eh-Heh-Eh
9. In the North, Perform Earth Invoking Ritual of the Pentagram
10. Vibrate the name Ateh-Geborah-Leolahm-Adonai
11. Stand facing East, and invoke the guardians of the elemental watchtowers

(The archangels) by saying:

"Before me stands Raphael, Behind me stands Gabriel

To my right stands Michael, To my left stands Uriel

About me flame the pentagrams, in the column shines the six rayed star."

12. Continue facing East, and perform the Adoration to the Lord of the Universe,

using the signs of projection and the sign of silence, as follows:

"Holy art Thou, Lord of the Universe!"

Projection Sign

"Holy art thou, whom Nature hath not formed"

Projection Sign

"Holy art thou, the Vast and Mighty One!"

Projection Sign

"Lord of the Light, and of the Darkness"

Sign of Silence

Knock four times

13. Ritual Working
14. Bread and Wine (on occasion)
15. Facing East, Perform Qabbalistic Cross
16. In the East, Perform Air Banishing Ritual of the Pentagram
17. Vibrate the name Yod-He-Vav-Heh
18. In the South, Perform Fire Banishing Ritual of the Pentagram
19. Vibrate the name Adonai
20. In the West, Perform Water Banishing Ritual of the Pentagram
21. Vibrate the name Eh-Heh-Eh
22. In the North, Perform Earth Banishing Ritual of the Pentagram
23. Vibrate the name Ateh-Geborah-Leolahm-Adonai
24. Stand facing East, and devoke the guardians of the elemental watchtowers
25. Continue facing East, and perform the Adoration to the Lord of the Universe.
26. Perform the Qabbalistic Cross.

There are a several elements to this ritual that need to be explained before we can summarize the functions. Starting with:

Like most functions in ritual, there is a visible and an invisible side to the Qabbalistic Cross (or QC for short). At first site, it may appear to be the standard ‘Spectacles, Testicles, Wallet and Watch’ cross which forms an integral part of Catholicism. Although one most likely has its origins in the other (which way round that is, no-one can say for sure), the QC is not simply protection from evil or a simple blessing. It is designed to push out negative energy and physical concerns, and drawing in the pure light of divinity and focus on the task at hand. In the above ritual, it is used as a convenient means of clearing and releasing an individual’s energies before or after a particular working.

The Invoking ritual is used to simultaneously invoke and charge the elemental quarters.

The Banishing ritual is used to simultaneously discharge and cleanse the elemental quarters. These rituals have been used extensively throughout wiccan traditions, with minor variations. For example, the Odyssean tradition does not incorporate the kerubic symbols for the elements into the ritual invocation and banishing. Nor do they vibrate the names of God.

These are complex rituals that take a lot of practice to perform correctly, but they are quite powerful. In the words of David Goddard in his book ‘Tree of Sapphires’ , "The Banishing Pentagram Ritual has all the grace of steel wool; it literally scours an atmosphere clean." (8)

It is not uncommon, particular in the early stages of studying the Golden Dawn, to use the Banishing Ritual exclusively. The Invoking Ritual can be so powerful that the student may have a hard time dealing with the forces they invoke.

To an outsider, it can often appear the Ceremonial Magic is male-oriented. There is no call to the Goddess during invocation. Strictly speaking however, there is no call to the God either. The ‘Lord of the Universe’ is the Universal Deity, neither male or female. It is Kether, the first Sephira on the Tree of Life.

Consequently, when Deity is invoked using the Adoration, it is invoked at the primal level, and by inference incorporates God and Goddess within it.

Note also that this is used for both the invocation and devocation of Deity. It is simply adoration.

This invocation is an adaptation of an old Jewish prayer said to invoke the strength of the angels. It is used in the ritual to bring forth the Archangels to stand at the elemental watchtowers and protect the circle and its participants.

Again, this is used at both the beginning of the ceremony and the end. The difference occurs astrally. The visualization at the beginning of the ceremony is of the archangels taking up their stations in the watchtowers. At the end of the ceremony, the visualization is of them leaving these same positions.

With this better understanding of the elements of a Golden Dawn ritual, we can now summarize the functions performed within that ritual, as follows:

• Clear and Release energy (QC)
• Cast the Circle
• Cleanse the quarters
• Invoke and Charge the quarters
• Invocation of Deity
• Ritual Purpose performed
• Devoke and cleanse the quarters
• Devocation of Deity
• Open the Circle

We have analyzed the standard ritual formats of the three traditions, and identified within the various functions that they contain. We can now compare these functions to identify similarities and differences.

It is important to keep one thing in mind. Regardless of the differences between the ritual structures, they have all been in place for some time, and they all work. We cannot look at any of these ritual formats and state ‘this one is more effective than that one’. They each have a different feel to them: The elemental balance of the Correllian tradition, the emphasis on duality in the Odyssean tradition, and the mystic, forceful incantations of the Golden Dawn.

In the end, it is for the individual to decide what tradition is the best fit for them. Having said that, we are going to now compare the functions they contain and see where the key similarities and differences lie. Some of the actions carried out within one tradition perform the functions of more than one action performed in another tradition. Also, some of the actions are performed in a different order. The order on the chart below, however is a reasonable trade off of accuracy of order and clarity of information:

What does this chart tell us? Well, we can see that all the traditions perform the following functions in some form or another:

• Cleanse the ritual space
• Cleanse the quarters
• Charge the ritual space
• Cast the Circle
• Charge the quarters
• Call the guardians of the watchtowers (however they may be named)
• Invoke Deity
• Carry out the purpose of the ritual
• Devoke Deity and the elemental guardians
• Cleanse and Release Energy

The key differences are:

• The summoning and anointing of the Odyssean Tradition.

• The Offerings to Deity

One of the goals of this paper was to determine what differences if any existed between the three traditions in terms of the functions that are performed within ritual.

This I believe has been done, and those differences do not appear to be major. Even the order is basically the same. Although some of the methods used in executing the functions are different (and thus the outward form appears to differ somewhat), the underlying functions themselves remain basically the same.

This is significant, since both Ceremonial Magic and the Correllian tradition are over 100 years old, and British Traditional Wicca is well over fifty years old (even though the Odyssean was started as late as 1979).

The other goal in this paper is to determine which, if any, of the functions are superfluous. In order to identify those, we first have to be clear about what each of the functions actually do.

Within our summary list, several functions are performed on multiple targets. For example, we cleanse ourselves, the ritual space, and the quarters. We invoke Deity, and the elemental guardians. Since the actions are the same (although the target changes), we can shorten our list still further as follows:

• Clearing and Releasing Energy
• Cleansing
• Casting the Circle
• Charging
• Invoking
• Cakes and Ales consumed (Wine & Wafer)
• Devoking/Discharging
• Deconstructing the Circle

As we go through our daily lives, we encounter situations that are not always harmonious. The same applies to environments we may wish to perform workings in. The purpose of clearing and releasing energy is rid ourselves and our environment, of these spiritual toxins. It is also used to eliminate left over energy, which may remain at the end of ritual and leave us with a ‘spacey’ feeling. There are many ways to do this. In Ceremonial Magic for example, the Qabbalistic Cross performs this function very well.

When we bought our new home, before any furniture moved in, we ‘smudged’ the entire house with sage from one end to the other. This cleansing was performed to ensure that Any energies left over from the previous occupants were neutralized. Cleansing is important in ritual, especially since in many homes, sacred space often doubles as a living room or bedroom. The cleansing should be both physical (by actually cleaning up the area) and spiritual. In the Odyssean tradition, the Hand Maiden sweeps the floor in a circle three times Deosil, and touches the heel of every person in the circle, in order to ‘discharge’ and negative energy that may be left (or may have surfaced) after the annointing.

Should cleansing always be done before beginning any working? No. I have an altar dedicated to my ancestors, where I pray each morning. Although the space was intitially cleansed, I do not cleanse it (beyond physical removal of items such as ash from incense and wax from candles) every time I use it. I want energy to build up there. I want this place to serve as an energy vortex – a place of connection between myself and my ancestors. So there are occasions where cleansing is not only unnecessary, it is actually detrimental to the working.

For general rituals however, it is certainly a good idea.

In all three traditions, this is done the same way. The Priest or Priestess walks Deosil around the circle, with athame, sword or finger pointed outwards. The first time around the athame points down and out. The second time around it is horizontal, and the last time around it points up and out.

During the walk, the caster astrally constructs a circle of white light around the ritual space, which both protects those within, and also keeps in the energy generated during the Ritual working.

"Suppose 100 years ago someone suggested that every bedroom in the United States would soon have a bell that anyone in the world could ring anytime, day or night. Would you have believed it?" - Michael H. Coen – MIT Artificial Intelligence Lab.

Ever felt your ears were burning, because someone was talking about you? Were you ever admonished as a child for "taking the Lord’s name in vain"? Names have power – they have power over the individual they are attached to, and they provide that individual with power over their lives.

So when we call upon deity for no reason at all, they still hear us. This kind of behavior is a lot like calling somebody on the telephone in the middle of the night for no good reason. It does not endear you to the person called, and it certainly does not endear you to deity.

When you charge an element, implement or deity in ritual, you are tying them to the purpose of the ritual. You are providing them with a ‘good reason’ for calling them in the middle of the night (which also implies, of course, that you should not be performing rituals frivolously).

An example from the Correllian ritual, this from a New Moon Esbat: (11)

In this case, the priestess is tying the salt (Earth) to the ritual at hand. It’s living energy is now awoken and focused on the rite.

I think it is important to mention here the difference between invocation and evocation. Invocation calls forth the deity or spirit and brings a portion of it into one’s self.

Evocation, more often seen in Ceremonial Magic than in Wicca, is the calling forth of a spirit or deity at arm’s length (so to speak). The spirit remains separate from the person evoking them.

Through invocation in ritual, the Priest becomes the vessel of the God, the Priestess the vessel of the Goddess. The work that the priest and priestess then perform in ritual becomes divine work, and the invoked deity assist and to an extent guides the workings that follow.

Whether it is Cakes and Ale, Wine and Bread, Orange Juice and Pop Tarts, the key here is to ensure that Water and Earth are represented. In ritual, we absorb the element of Fire through candles, and the element of Air through incense. The Cakes and Ale provide us with the two feminine elements, Water and Earth respectively. Just as in Catholicism, the Bread and Wine become the Body and Blood of the Godhead.

The Priest and Priestess invoke the God and Goddess. They then bless the bread and wine. This in effect transfers a portion of the divine essence to the bread and wine.

All participants share in this feast, and by doing so take a piece of the divine spirit into themselves.

Bacchus (Dionysus) is one of my patron deities. He is a God of the vine, ecstasy and theatre. This may explain my fondness for Merlot.

He is a wonderful deity who adds flavor to life, but that has to be in moderation. If I did not release him and thank him at the end of ritual, he would make my life a living hell, driving me to excess of drinking, debauchery and Broadway shows.

The human vessel is designed for humans. We can get in touch with deity, even maintain a permanent connection to the divine. But invocation for extended periods can be harmful, and will seriously strain (if not break) both your physical and spiritual limits.

Always devoke and discharge deity after ritual.

The same holds true for the elements. Any elemental guardians not properly discharged are quite capable of flooding your house with a burst pipe, or burning it down, or bringing you into intimate contact with a tornado or earthquake!

Again, this is the same for all three traditions. The Priest or Priestess reverses their walk around the circle, starting with the athame pointed up and out, then horizontal, and finally down and out. Astrally, they are deconstructing the sacred space, and releasing any remaining energies that have not yet departed.

To recap then, one of the goals of this paper was to determine what differences existed between the three traditions in terms of the functionality.

The answer it seems, is very little.

The second goal was to determine which, if any, of the functions are superfluous. Again, I would have to say the answer is very little, if any at all.

This is a good thing, and hopefully does not mean I have failed in my task. For through this exercise I have hopefully demonstrated that

1. Although these traditions have been around for some time, they have not yet built up any unnecessary dogma.
2. Each step in ritual has a function, and that function is clearly defined.

It is true that in some cases, different functions are combined into one movement. The Ritual of the Pentagram is an example of this.

Regardless of this, we still see the same functions within the three traditions. And whether it is the elemental style of the Correllians, the polarity of the Odysseans, or the forceful unity of the Golden Dawn, we have seen, I believe, that form really does follow function.

1. Ritual in Theory and Practice - Rev. Don Lewis-Highcorrell,

3. Ritual in Theory and Practice - Rev. Don Lewis-Highcorrell,

5. Odyssean Autumn Equinox Ritual 2001 by Earthmystry

6. The Golden Dawn: Regardie, Israel (Introduction to the First edition). Lewellyn

7. Self-Initiation into the Golden Dawn: Cicero, Chic and Tabatha. Lewellyn

8. Tree of Sapphires: Goddard, David. Weiser

9. The Key of Solomon the King, Macgregor Mathers, S.L. p119. Weiser

11. Ritual in Theory and Practice - Rev. Don Lewis-Highcorrell,