Rites Of Passage And Initiation
by Blayze

Whilst rites of passage and initiation have been practiced by various tribes and communities for millennia, an anthropological study of these rituals and their history is really outside the scope of this workshop. We will, instead, be concentrating on what uses modern pagans have for rites of passage and initiation as well as a general outline and structure of a rite of passage itself.

There are many traditions and paths which make up the modern, generic religions of Paganism, and each of these traditions and paths seem to have a different point of view on what constitutes a rite of passage or an initiation. Since my background is essentially Wiccan with a bit of neo-Celtic spirituality thrown in, it is from this perspective that I bring my own observations and experiences.

Firstly, to me a rite of passage conjures the imagery and associations of moving from one stage or state of being to another, usually associated with a time of life, e.g., from youth to manhood. This change is either brought about or enacted through the use of ritual and can be used to mark the change for both the person undergoing the ritual and their immediate community. The ritual of initiation takes the form of the rite of passage one step (or many) steps further by not only enacting a change within the initiate but with the use of oaths, exchanges of power, communion with deity, testing and community (read coven or group) acceptance, changes the initiate’s perception of the world. In the context of pagan practice it enacts a magical transformation, which permeates the spiritual, mental and physical being of the initiate. It brings all of these aspects into balance in the form of self-examination and rebirth. 

In modern society, especially in a society that has lost touch with its spiritual ancestry, many people do not undergo the formal trials of rites of passage, as essentially they have no access to them. There are some rituals in religions such as Judaism or Catholicism, but pagans have different needs and wants when it comes to marking their various stages of life. It is this need that has lead to a reclamation or re-invention of rite of passage rituals for our pagan community. 

Many pagans believe in allowing their children to choose their own religious or spiritual path, usually because these parent’s had a religion thrust upon them when they themselves were children and have subsequently changed their path as an adult. However, these pagan parents will often offer a rite of passage to their children if the child is interested and wishes to undergo the ritual. These rites of passage are usually to mark the transition from girl to woman and boy to man. The ritual may just be attended by the family, but increasingly the rituals are being put together by members of the wider pagan community or members of the parent’s spiritual group or peers. 

These rites of passage are usually just as much of a trial for the parent as for the child as they commonly involve a Ritual of Letting Go where the parent formally releases the child from the parental apron strings or umbilical cord. Many mothers find this especially difficult and participants in the ritual are usually providing support for both the child and the mother. At this time a child’s name is also taken from them and at a certain point they will be given a new name or take a name of their own choosing.

The general outline of this form of rite of passage is this:

•	an acknowledgement of the history of the child,
•	a ritual of letting go (if the child is male then this will happen within the women’s circle)
•	the taking away of the name
•	a period of separation which may involve meditation and thinking about the past and future
•	a period of questioning where elders will visit the child and answer any questions that are asked of them
•	more solitary time
•	a period of instruction in responsibilities and some testing of skills; mental, physical and spiritual
•	a welcoming back to the community and naming
•	an acknowledgement by the woman/man of their responsibilities and the communities responsibilities to them
•	an acknowledgment by the community of their new status (sometimes this involves welcoming a new woman to a women’s ritual and mystery and or a new man to a men’s ritual and mystery)
•	the giving of gifts and celebration.

So the rite of passage takes the form of a journey, which is enacted on many levels. It starts with the journey as a child, moves to a period of separation then to a period of trials and testing and ends with a new status and acceptance / welcoming by the community or family and friends.

The rite of passage does not confer an instant change upon the person undergoing it, it really marks the start of the changes that will occur until it is time for next rite of passage.

Another rite of passage that is becoming more common as the modern pagan population ages, is that of croning or conferring of elder status.

In the ritual of croning, the woman is acknowledged for past deeds and power and follows a similar process to the above, but she also gives of her knowledge and power from her time in the realm of the Mother, this gifting may be to one woman only, but usually it spread amongst several. She then takes on the role of Crone and the associated powers and responsibilities that come with it. Hers is now a different path and by this ritual she learns to embrace and accept menopause and take on the fertility of memory, lore and wisdom.

Of course this is only a basic structure and many of these rites of passage are written specifically for the individual to mark their personal transitions in life. The order does not have to be strictly adhered to, but the form should have the purpose and flow that allows the ritual to become reality and to mark the desired change.

In an initiation the transformation occurs in the movement from neophyte to Priest(ess) but it also allows the initiate entry and acceptance into a spiritual and magical tradition or group. By passing an initiation the initiate has proved his or herself capable of a certain level of dedication, a willingness to undergo magical and spiritual trials and training, as well as an acceptance of self, their peers and their acceptance by their Gods. After this acceptance has occurred then the initiate is able to access knowledge and wisdom in their tradition, from those who have experienced it before. By undergoing this trial and opening doors with the keys given upon initiation, the initiate will also find the mysteries unfolding for them much easier and faster than if they had waited for them to do so in a solitary situation.

Initiation rituals share some of the same structure as a rite of passage, but as previously stated, they take it a step further and enact a magical change and rebirth.

These rituals are often handed down through a tradition and have much of the egregore of that tradition built into them including secrecy where applicable and the use of specific oaths that encompass that tradition.

As with the basic rite of passage, changes within the participant will be gradually felt by themselves and by those around them. However there will often be a period immediately after the ritual (and the relief) is over, that the initiate will experience some very intense emotions and often spiritual or psychic epiphanies. It is the responsibility not only of the initiate but of the initiators to monitor this period of assimilation into the role of priest(ess), to act as a group supporting each other in perfect love and perfect trust.