Coven of the Sacred Stars possesses a ritual structure designed to foster liminality among our members. We are an eclectic coven from Aotearoa New Zealand who celebrate with the sun and meet with the moon. This typically looks like following the Wheel of the Year and our moon cycles, but we do meet for other special occasions and group projects too.
While we observe the practices commonly occurring in the northern hemisphere, we place more significance on the natural cycles found in our country and we enable this to heavily influence our rituals. It does not make sense to practice Samhain at Beltaine, for example!
The coven defines liminality as the state of being betwixt and between, and it serves us as a transformative space for our coveners to connect with that which we cannot see, commune with each other, and engage in ritualistic practices. Our intricate formal rituals, which we hold four times a year, unfolds in a series of carefully orchestrated steps, each contributing to the creation of a sacred space that transcends the mundane and allows for shared profound magical experiences.
Before delving into our formal ritual, our members engage in a semi-informal check-in. This process allows our coveners to share their current emotional, mental, spiritual, and physical states. This sharing fosters a sense of openness, trust, and support among our members, laying the foundation for a deeper connection during the subsequent ritual. By acknowledging each other's presence and vulnerabilities, the coven establishes a communal atmosphere essential for the liminal journey ahead.
Following our check-in, the coven enters the ritual space with karakia. We do this to begin and end most of our meetings including our formal rituals, but we often karakia before eating too. This practice serves as a means of invoking spiritual guidance and protection for the group, establishing a sacred boundary within the physical space that we stand.
Then our coven usually moves onto saining each other, which we utilise for its purification and cleansing properties. The coven uses smoke, sound, or water infused with traditional herbs to achieve this. We consider this to be a symbolic act represents the shedding of worldly concerns and attachments, making way for a heightened state of consciousness and connection with our physical and spiritual environment.
Anointing follows saining, marking each covener with oils infused with traditional herbs. This ritual act serves as a symbolic gesture of consecration, emphasizing the sacred nature of the individuals involved. Anointing deepens the connection to each other and the divine and prepares our members for the ritual that lies ahead.
The coven then engages in a powerful act of community building by hugging and acknowledging each member as an integral part of the group. This practice reinforces the interconnectedness of the coveners and creates a supportive environment that encourages vulnerability and authenticity. Acknowledging each other's presence in the ritual strengthens the collective energy, further enhancing the liminal space.
Grounding becomes a crucial step in our rituals, bringing our coveners focus to the present moment and what we wish to achieve within the ritual. This practice ensures that the coveners remain connected to both the spiritual and earthly realms, and each other, in the hopes of preventing disorientation throughout. While the coven does its best to ensure an environment that supports people being aligned and ready for ritual, our members ultimately take responsibility for their state of being during the process.
Together we then invoke the Watchtowers, representing the elemental forces of east, north, west, and south. We use themes in relation to the directions that match the southern hemisphere in alignment with our own nature patterns and placements.

We also include calling Awen, Ātea, the God and the Goddess. We believe that calling upon these forces aligns the coven with the natural elements and spiritual plane, creating a harmonious balance that enhances the ritual experience. We prompt the Watchtowers, Awen, Ātea, and the God and Goddess, to act as guardians and guides throughout the ritual, keeping us safe, and bridging the mundane and magical realm.

It is important to note that the use of the term God and Goddess is a personal one to each and every coven member. We accept that we all have different relationships with the words, and even the concept of deity altogether. When our formal rituals were first written in 2020 we decided that the terms God and Goddess could be interpreted by the individual with the understanding that we would not push our personal beliefs onto any other covener. This has followed through with every term that we use highlighting the covens commitment to eclectic practices.
Finally, we honour the connection between the living and the deceased, the coven calls in our consenting ancestors. This step acknowledges the wisdom and guidance passed down through generations, creating a link between the past and present. The presence of ancestors adds a layer of depth to our liminal space, in the hopes of enriching our workings with ancestral knowledge and guidance.
With our sacred space fully established and energies aligned, the coven then engages in our magical workings or ritual. This can include spellcasting, divination, or any other form of practice that aligns with the coven's unique purpose. We believe that the liminal space created by the preceding steps enhances the efficacy of our magical projects, allowing for a more profound connection with all of the forces at play.
At this time we also create a space to practice gratitude, by going around the circle and inviting each member to share what they are grateful for. We listen to each other intently and when they have finished speaking we toast to them.
After our magical workings are complete, we make energetic offerings to the Watchtowers, the God and Goddess, our ancestors, Awen and Ātea. To the coven these important offerings symbolize gratitude, reciprocity, and the cyclical nature of giving and receiving. Making offerings solidifies the bond between the coven and the spiritual entities invoked, reinforcing the liminal connection established throughout the ritual. Expressing gratitude is an essential value of ours, and the coven takes the time to thank every entity that has contributed throughout. Bidding farewell is done with respect and acknowledgment of the temporary nature of our ritual space. This step begins to mark the gradual return to the mundane world, but we acknowledge that the experiences gained within our ritual continues to resonate and influence our members long after we have finished.
The very final step in our formal rituals involves the physical cleaning and restoration of the ritual space we have occupied. This act serves as a practical and symbolic means of clearing any residual energy and restoring the space to its ordinary state. Cleaning together as a group reinforces the sense of community and shared responsibility, concluding our magical workings with a collective sense of accomplishment and unity.
The ritual structure of Coven of the Sacred Stars attempts to intricately weave together elements of purification, consecration, community-building, and magical practice. Each step contributes to the creation of a liminal space where coveners can transcend the boundaries of the mundane and fully engage with our magical workings. By incorporating karakia, saining, anointing, physical touch, consent, grounding, calling the Watchtowers, Awen and Ātea, invoking the God and Goddess, and calling in our ancestors the coven establishes a pretty comprehensive and transformative ritual experience. Through this structured journey, Coven of the Sacred Stars enables a sound sense of connection, growth, and spiritual exploration among our members.