Holy Shift

Djaloki’s trail through the fulfillment of the Ancient Prophecies.

Posts Tagged ‘ritual’

Baby Naming and Blessing Ritual

Posted by djaloki on April 24, 2008

This ritual is inspired from various cultures from Africa, the Americas and Europe.

 

 

Purpose of the Baby Naming ritual

 

“The purpose of a blessing ceremony for a newborn is to consciously sanctify the entrance of a soul into the world that this soul might walk through their life remembering their true essence. It is to give thanks for the miracle of new life, to support the mother and father in stepping into parenthood consciously, with love and clarity. It is to acknowledge the sacred role of others in the child’s life, e.g., the grandparents, godparents – as guardians offering unconditional love, acceptance and wisdom to the new generation. Finally, it is to acknowledge and honor the interconnectedness of the child and family with the larger community and even with all creation. It is a ceremony of great celebration, gratitude and joy.”

(Rev. Miranda Holden, Director, The Interfaith Seminary UK)

 

Outline

 

  1. Preparation
  2. Opening
  3. Welcoming the new soul
  4. Family Lineage
  5. Naming, life song and presentation to the four directions
  6. Godparents pledge
  7. Bitter and Sweet experiences
  8. Family and friends blessings
  9. Final blessing and closing

 

1.  Preparation

 

  • If possible, the mother will have watched her dreams, intuitions and synchronicities during her pregnancy to choose and/or receive directly from the soul of the future born her name and life song. The life song will be sung often to the baby, especially in important occasions like birth, naming ceremony, birthdays, and to mark moments of great emotions, joyful or sad. It will be taught to the child when she can talk. If she wishes, it will become her power song, which she can use to remember and connect with her Higher Self anytime she wants, during her whole life. Relatives and friends can also sing it for her when they feel she needs it and she cannot sing it herself, as in the case of serious illness, depression, or coma. If possible, it will be sung before, during and after her death too.
  • Other names can be given by the parents.
  • The parents prepare a list of all their respective parents and direct ancestors that they can come with. The “perfect” list would include the names of all their ancestors up to the seventh generation back in time (252 names total, including the parents). This list should be kept and given to the child later, when appropriate, e.g. as part of the naming ritual certificate. In this naming ritual, up to three generations are verbally named (14 names).
  • The minister and the parents prepare a naming ritual certificate, if desired.
  • The minister prepares a small spoon, or other instrument, and 2 small bowls with a little bit of liquid in them, one bitter or sour (bitter herb tea or unsweetened lemon juice) and one sweet (sugar cane syrup, honey, maple syrup, or sweetened water).
  • The minister prepares words of opening (informal), final blessing and closing.
  • The godmother(s) and godfather(s) prepare brief words of welcome, pledge and blessings for the baby. Several godmothers and godfathers may be chosen. The Elno Micmac people of Quebec, Canada give 12 godparents of each gender who can act as surrogate parents for the child. Orphanhood is an unknown concept in such a society…
  • The godparents may also prepare meaningful gifts for the baby; ideally long lasting things that will symbolically encapsulate the naming ceremony.
  • The baby’s relatives and friends prepare words of blessings.
  • This ritual is preferably private and intimate, with only relatives and close friends, in order to avoid the interference of unknown foreign energy with the still fragile and unnamed baby and to create a pure loving and protecting circle around her.
  • The mother teaches the baby’s life song to the relatives and close friends who will attend the ritual.
  • The minister and the parents prepare the music and songs for the ritual.
  • The minister cleanses him or herself and cleanses the space of the ritual prior to the event.
  • The ritual should not exceed 20 minutes. More than that would be too long for the baby.

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Initiation to the Age of Maturity

Posted by djaloki on April 24, 2008

 

 

  • This ritual is inspired from various tribal age group systems and rites of passage, particularly from the Dogon of Mali in West Africa and the Tzutujil Maya of Guatemala in Central America, as well as initiation rituals of the Western esoteric tradition.
  • The Age of Maturity is a social group of the following age system, based on a twenty-one year cycle:

 

Age

Group

Main focus

Initiation age

0 – 21 years

Youngsters

Learning basic skills

Soon after birth

21 – 42 years

Extended Adolescents or Young Adults

Developing expertise in specific skills

Early 20’s

42 – 63 years

Mature Adults

Service and spiritual craftsmanship

Early 40’s

63 – 84 years

Elders

Developing higher wisdom

Early 60’s

over 84 years

Venerable Ones

As they wish

Early 80’s

 

  • The applicants to this ritual are women and men in their early forties.
  • The officiant Minister is preferably someone who has previously been through this initiation, ideally an elder, sixty-three years old or more.
  • Members of the audience, called “the witnesses”, represent all age groups in the applicants’ community.
  • Content’s details of some elements of the ritual may be designed and adjusted according to the place, the community and the people’s preferences and sensibilities. This ritual can be made to last from a few minutes to several hours, especially by playing with the intervention of community members and the community celebration.

 

Purpose of this ritual

 

Commitment of the applicants to serve their community as best as they can and to grow in general knowledge, wisdom and spiritual craftsmanship, as the community recognizes them as mature adults.

 

Outline of the ritual

 

  1. Preparation
  2. Opening
  3. Trial of the applicants as accomplished Young Adults
  4. Commitment of the applicants
  5. Community recognition of the applicants as Mature Adults
  6. Minister’s address
  7. Silent meditation
  8. Possible interventions by community members
  9. Final Blessing and closing of the formal initiation
  10. Community celebration

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Vodou-Catholic Interfaith Memorial Service (Sèvitè-Andezo)

Posted by djaloki on April 9, 2008

Preamble

  •       Sèvitè-Andezo (a symbolic code name) was a devoted Ayitian Vodou and baptized Catholic practitioner. As this Memorial Service is being written in his honor, about a year after his passing in 2007, the Catholic Church in Ayiti still refuses to offer complete funeral rites to some of its members because of their responsibilities and functions under their family Vodou traditions. Sèvitè-Andezo was one of them.
  •       This Interfaith Service may not actually be performed yet in the current dynamics between the Catholic Church and the Vodou community in Ayiti, but it is written in the hope that it will indeed be performed one day, in peace, mutual respect and solidarity between these two important spiritual traditions of the Ayitian people, for Sèvitè-Andezo or anyone else.
  •       This Memorial Service is co-presided by 3 officiating Ministers: a Vodou Manbo (or Vodou “Priestess”, necessarily a woman, as long as Roman Catholic Priests are exclusively males), a Catholic Priest (preferably Roman Catholic, since it was the denomination of Sèvitè-Andezo’s Christian faith), and an Interfaith Minister (female or male), who is also the overall coordinator of the whole event (this role can be delegated if desired).
  •       In this ceremony, the deceased person (Sèvitè-Andezo) is called: “the Remembered”.
  •       This service is performed preferably after all the classic funeral Vodou rites have been performed for the Remembered, typically the Desounen (Spirit Liberation, performed within the few hours or days after the passing, especially important for a Vodou Initiate) and the Wete Mò Anba Dlo (Removing the Dead from under the Water, performed at least a year and a day after the passing).
  •       The Vodou rite that most closely approaches the concept of a modern Memorial service is possibly the Manje Mò, or “Feeding of the Dead”, performed periodically after the “Removing of the Dead from under the Water”.
  •       The Order of Christian Funerals prescribes 3 consecutive funeral rites: the Vigil, or Wake Service, the Funeral Liturgy, including or not including a Funeral Mass with Eucharist, and the Rite of Committal. The Catholic Memorial Service is basically the Funeral Liturgy adapted to the fact that the body of the deceased is not present.
  •       This service contains elements of Vodou rites, mainly the Manje Mò, of the Catholic Funeral Liturgy, as well as Interfaith elements to create a cooperative and cohesive flow.
  •       It is a public ceremony performed in the presence of the Remembered’s relatives, community and friends. It is open to the greater public as well.
  •       For the purpose of this assignment, the service has been kept simple, focusing on the eulogy, but a much extended version may include full Catholic and Vodou ceremonies, with church choir and musical band, Vodou Sosyete (Society of Vodou Initiates, musicians, singers and dancers), drawings of Vèvè (Vodou sacred designs), family Vodou spirit flags and calling of family spirits into the body of the Vodou Initiates, plus slide shows and videos films…

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