Celtic Magick

Let’s Talk Witch – The Eight Keys to Celtic Magic

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Let’s Talk Witch – The Eight Keys to Celtic Magic

Every folk group has special traditions with regard to magical practice. To the contrary of trends in modern occultism these traditions are not merely windaw dressing on a universal pattern- the differences reflect real and often profound variations between and among traditions. In studying the Celtic traditions of magic certain unique themes occur which are worth pointing out. These themes help distinguish the Celtic traditions from others. If these themes are found inspiring, then the Celtic tradition is a place to explore them further in the environment of ideas which will lead the seeker to deeper findings along the same path.
1. Magic of the Head
NO other tradition, with the possible exception of the Slavic, is more focused on the human head (and brain) as the seat of magical powers. When one reads the ancient Irish tales one becomes aware of the degree to which the Celts were head hunters. The reason for this is that their magical physiology holds that the head is the seat of power- an honour. This a warrior attempts to steal from an enemy, and assume himself. Hence the ancient Irish were known to eat a portion of a slain enemy’s brain. The head-hunting practices of Irish fighters continued until the mid-19th century, when early Irish immigrants to North America fighting for the Confederacy were known to have hunted the heads of Union soldiers. (See Professor Grady McWhiney’s book Attack and Die.) Also, however, the heads of one’s own ancestors were to be preserved- and displayed at certain holy times. This “cult of the head” is conspicuous at the Celtic temple at Roquepertuse, which contains stone pillars with niches into which the heads of ancestral heroes were placed. This is without doubt also the ultimate origin of the “jack-o-lantern”the carved cephalomorphic gourd familiar in Halloween customs. It is thought by many that the myth of the head of Mimir, which informs the God Odin, is ultimately a Celtic influence.
2. Memory
Mimir means memory- and the exercise of memory in and of itself seems to have a magical importance for the Celts. This is a trait they share with the Aryans of the east. The Druidic training program is said to have consisted of twenty years of learning lore by memory. The exercise of this faculty for its own sake, beyond the ready access to information it provides to the subject is something the Celts seem to have especially appreciated. the ogham system was most certainly one of the practical tools used in this exercise. Poems and stories were among the things memorized.
3. Story-Telling
The stories recited by Celtic tellers of tales were not merely for entertainment- they were also not merely mythic tales in which the traditions of the people were encoded. Stories are actually said to have operative magical effects. It might be said that the hearing of a certain story would bring a number of years of good fortune, but the telling of a story would bring even more. (See Rees and Rees, The Celtic Heritage.)
4. Language and Music
No people seem more Iyrical than the Celts. The linkage between music (harmonics) and language (meaning) is strong. In the lore of magic this reaches its apex in operative techniques by which changes in the environment, or in the human mind, can actually be effected by means of musical strains alone. This is a theory explored by the Pythagoreans, but in the lore of the Celts it appears to have been an ancient traditional operative technique.
5. Inter-Dimensionality
No other traditional lore seems to have a better or more realistic understanding of the magical experience of inter-dimensionality. The regular interaction with the “otherworld” or the “underworld” is a common feature of Irish and Welsh mythic tales as well as folktales from the Celtic cultures. It is from these that the Arthurian legends inherit their “inter-dimensional” features- such as the Grail Castle appearing and disappearing from various “places” at various “times.” This mutual effect of one “world” upon another is reflected in the very grammar of the Celtic languages wherein one word, when juxtaposed to another for a specific grarnrnatical, syntactic and semantic purpose, will cause the latter word to change its shape (sound). For example the Irish word for “cow” is bo, and the word for “white” is ban, but to say “a white cow,” one must say, or write, bo bhan [pron. boh-vawn].
6. “Satirizing”
By the use of words – of poetry – the fili(“master poets”) were able to cause physical changes in the bodies of other individuals. This was done with “satire.” The fact that satirical verse has a patently humorous aspect is the essentially Celtic dimension here. Because Celtic kings could not rule if they suffered any physical defect or blemish, all the satirists had to do in order to depose a king was to, by means of a satirical verse, raise boils on his face. All would see the blemish, and his rule would be at an end.
7. Operative Fasting
Fasting for “spiritual” reasons is familiar throughout the world. To fast-really to starve the body – in order to make subjective changes is obvious. Celtic magicians could, however, “fast on” their enemies as an operative curse formula. By starving himself to near death the sorcerer can actually cause the death of his enemy. This technique is something entirely different from, though apparently related to, the use of fasting as a way to “protest” supposed injustices. This latter technique works only through the medium of information in the context of public morality, whereas the operative fasting of the ancient Celtic magicians worked in a mysterious way.
8. Magical Taboos
Again “taboos” – negative prohibitions against certain behaviours– and other behavioural sanctions are familiar in most religious traditions. The Irish gess [pron. gaysh] (plural gessa) is most often translated something like “taboo.” It is, however, something quite different from what is usually meant by this word. A gess, although usually a prohibition against behaviour, actually provides power to the individual. The more gessa that have been “put on” a person (usually by a sorcerer) the more danger recipients live with- but also the more power recipients have at their disposal. To have a gess is both a curse and a boon simultaneously.
These eight distinctive points of Celtic magic, being aspects which distinguish that tradition from others, should be focal points of research and practice in any program to develop a true magical renaissance of the Celtic tradition.



by Edred Thorsson

An Assue Wytch’s Book of Correspondences

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The Alder Tree – Celtic Tree Astrology for March 18 – April 14

The Alder Tree

March 18 – April 14

If you are an Alder sign within the Celtic tree astrology system, you are a natural-born pathfinder. You’re a mover and a shaker, and will blaze a trail with fiery passion often gaining loyal followers to your cause. You are charming, gregarious and mingle easily with a broad mix of personalities. In other words, Alder signs get along with everybody and everybody loves to hang around with you. This might be because Alder’s are easily confident and have a strong self-faith. This self-assurances is infectious and other people recognize this quality in you instantly. Alder Celtic tree astrology signs are very focused and dislike waste. Consequently, they can see through superficialities and will not tolerate fluff. Alder people place high value on their time, and feel that wasting time is insufferable. They are motivated by action and results. Alder’s pair well with Hawthorns, Oaks or even Birch signs.



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Branches of the Druid Order

Branches of the Druid Order

In California and Nevada the Druidic family is composed of three separate bodies: Groves, being the Brotherhood, Circles, known as the Sisterhood, and the Chapters. known as the Sir Knights and the Fun Branch. A member of the brotherhood branch can in due time join the sisterhood. However, a member of the sisterhood cannot join the brotherhood branch. Both members of the brotherhood and the sisterhood are eligible to join the Chapter branch, however membership in the Chapter branch is limited to brothers and sisters who are Officers of the Grove or Circle or Past Officers. All three branches of the Druidic Fraternity are rooted in antiquity and each branch has its own moral precepts.

The guiding virtues of the Circle Branch are: The Seven Star Points:








The principles of virtue of the Chapter Branch are:




The Druidic Units, brotherhoods, are called Groves (Lodges in honor and memory of the custom of the Ancient Brethren who lit their altar fires in the forest groves). In these grove edifices, the tops were never covered and the Ancient Druids used the sky or heaven as their roof. The Druids belonged to all humanity, non-sectarian.

The motto of the Druids the world over is “United To Assist. The aim of the Druids is Unity, Peace and Concord.



The Story of Druidism: History, Legend and Lore
(Version 1.3)
Copyright © 197? by The United Ancient Order of Druids
(P. E.) Isaac Bonewits, Adr.Em./ADF
Isaac Bonewits’ Homepage URL is http://www.neopagan.net
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Druidism is probably one of the most misunderstood subjects in Celtic history, with the popular image of men in white cloaks cutting mistletoe with a golden scythe in an oak grove. The Druids were in fact members of the learned class among the ancient Celts. They served many functions, among them priests, teachers, judges, seers, doctors and philosophers, and were highly respected by many in the ancient world. The origins and meaning of the word “Druid” has been much debated by scholars. In Old Irish, the singular form of the word is “drui”; the plural form is “druid”. The celebrated language scholar Rudolf Thurneysen derived the word “druid” from the Old Irish “dru” prefix, meaning “thorough” and “vid”, meaning “know”, so that a Druid was understood to be a person of great knowledge or wisdom. Early classical writers such as Pliny related it to the Greek word for oak, “drus”. Combining these, the word “Druid” has generally come to mean a “wise man or a priest, of the oak”. The female equivalent is “Druidess”.

The early Irish writers generally wrote of their druids in much the same way as did those on the Continent, using the word “drui”. Latin writers usually translated the word “Druid” as “magus”, meaning a seer. Further, the early Celtic and Greek languages are branches on the large tree of the Indo-European family of languages, which may explain why there is such a similarity between many Old Irish and Sanskrit words, a subject addressed later in this article.

But any serious study of the Druids should start with examining the earliest sources. The classical writers, such as Caesar (Gallic Wars), Strabo (Geography) and Pliny (Natural History) provide us with information about the customs of the Druids, much of their material attributed to a lost shared source, the writings of the Stoic philosopher Posidonius. The classical writers wrote about the Celts during the 1st century BC and the first few centuries AD. Caesar was hardly unbiased, of course, as he was sent to Gaul to conquer their people and their renowned priesthood – the Druids. His account of the Druids from Book VI of his “Gallic Wars” is the most descriptive that we have:

…The Druids are concerned with the worship of the gods, look after public and private sacrifice, and expound religious matters. A large number of young men flock to them for training and hold them in high honour. For they have the right to decide nearly all public and private disputes and they also pass judgement and decide rewards and penalties in criminal and murder cases and in disputes concerning legacies and boundaries… It is thought that this [Druidic] system of training was invented in Britain and taken over from there to Gaul, and at the present time, diligent students of the matter mostly travel there to study it…

Caesar then continues:

… The Druids are wont to be absent from war, nor do they pay taxes like the others… It is said that they commit to memory immense amounts of poetry. And so some of them continue their studies for twenty years. They consider it improper to entrust their studies to writing…They are chiefly anxious to have men believe the following: that souls do not suffer death, but after death pass from one body to another; and they regard this as the strongest incentive to valour, since the fear of death is disregarded. They have also much knowledge of the stars and their motion, of the size of the world and of the earth, of natural philosophy, and of the powers and spheres of action of the immortal gods…

Caesar and his contemporaries portray the Druids as enjoying high status within Gallic society, of a rank akin to the knights, who were the highest nobility below the tribal chief magistrate or king. In the Celtic world, the priesthood was a separate, highly respected and important grade of society; some early writers compared them to the famed Indian Brahmins, the Persian magi, or the Egyptian priests. They were generally seen by the Romans as priests, seers, healers, prophets, magicians, and, in one account, Strabo comments that in former times, Druids could even intervene and stop armies from fighting.

But, unfortunately, most of the information that we have about the Druids is from their enemies – the Romans. Later descriptions depict the Druids as hiding in forest groves conducting strange rites of sacrifice. But what is indisputable is that the Druids were especially gifted at poetry, rhetoric, philosophy, and all verbal skills. Most early sources agree that the Druidic elite was divided into three parts: the Bards (lyric poets, musicians), Vates (diviners and seers) and the Druids (priests, philosophers, theologians).

One obvious question is: but what happened to the Druids, and Druidism, after the arrival of the Romans? We learn from the texts of Suetonius, Tacitus, and Pliny that the early Roman emperors of the 1st century AD saw their powerful priesthood as a threat and tried to suppress it. Augustus banned Roman citizens from joining the Druids; his successor Tiberius had a much harsher policy, issuing an edict to get rid of the Druids “and that class of seers and doctors” altogether. Under Claudius, it appears that the Druids didn’t fare well at all, with Suetonius claiming that he abolished Druidism completely. Many of the battles between the Druids and the Romans were very bloody. In the documents known as the “Augustan Histories”, there are references to Druidic prophetesses who acted as fortune-tellers for emperors such as Severus and Diocletian in the 3rd century, but, for the most part, Druidism had largely died out by then.

The Irish manuscripts, written by Christian monks from the 5th century onwards, have numerous references to Druids in them. They are portrayed mainly as prophets or seers and, especially in the saints’ lives of Patrick and Brigid, they are shown to be hostile to the new faith. Cathbadh, the Druid attached to the household of Conchobor, King of Ulster, is sometimes portrayed as being more powerful than the king himself. There is still scholarly debate about how, and to what extent, the early Druids may have been assimilated into the new Christian monasteries. As might be expected from devout Christian scribes, the beliefs and magic of the Druids are clearly seen as inferior to the new faith – Christianity. However, Christian saints are sometimes portrayed as using basically the same magical techniques as their Druid counterparts, but in the name of Christ!

So what did the Druids believe? What was their overall cosmology? A number of early writers acknowledge that they were masters of philosophy, of problems secret and sublime, and of religious matters. They were also renowned for their astronomical knowledge and for their healing abilities. The Christian author Hippolytus says that the Druids were capable of foretelling certain events by means of Pythagorean reckoning and calculation. It was known in the ancient world that the Druids, the “magi of the North”, believed in the immortality of the soul, and in reincarnation. At funerals, the Druids were known to sometimes throw some letters on the pyre written to the dead by their kinsmen, as they were certain that the dead would be able to know of their content. (Given the supposed illiteracy of the pre-Roman Celts, this is a curious remark!) It was also known that the Druids were so certain of the reality of reincarnation, that if one loaned money to another, it was understood that the debt could be repaid in the next life.

The Druids also highly revered the number three, and it is believed that they may have taught much of their philosophy in poetic, triadic form. There has been a lot of speculation about the secret wisdom that the Druids possessed, that so impressed the learned men and priests of the ancient world, but their policy was to never write any of it down, preferring instead an emphasis on the art of memory and oral teachings to specially prepared candidates. It is believed that sun worship may have played an important part of their beliefs, and that Druidism was monotheistic, as they ultimately believed in one divine spirit, while deeply venerating the sun, moon, stars, and nature spirits.

Interestingly, a good number of early Celtic beliefs seem to have similarities with early Indian Vedic culture and beliefs. This is most likely because of their common Indo-European heritage, as academics like Dumezil have shown regarding languages. Briefly, Celtic deities included Gods who often had multiple functions, who actualised nature forces, promulgated ethics, justice, knowledge, arts, crafts, medicine, speech, harvests, gave courage for war and battled forces of darkness, and there are Goddesses of land, rivers and springs. The early Irish god Lugh may have been an early solar deity, as he is portrayed as a bright, shining god who is later thought to have been a possible prototype for St. Michael. The name Lugh means “shining one” and his festival is on Lughnasadh, the eve of 1st August. Other gods in the early Celtic pantheon were also believed to have bright, shining qualities. The early Vedic pantheon included deities of fire, solar, atmospheric and nature forces, ritual stimulants, speech, crafts, arts, harvest, medicine, ethical order, war, and battlers of malevolent beings. There are goddesses of land, rivers, and so on and, like the Celtic deities, gods are often shown as having overlapping functions. The word deva means “shining one”, or a god that is very bright, a spiritual being.

In Irish mythology, the number seventeen comes up in many contexts – 17 days, 17 years, etc. Why, in an early Irish tale, does the Druid advise Maelduin to take only seventeen men with him on his famous voyage? In the early Book of Invasions, Mil arrived in Ireland in the seventeenth of the moon; the age of consent in early Ireland was seventeen, when boys became men. But why seventeen? The Vedas say that the heavens were divided into seventeen regions, ‘Prajapati is the year, so Prajapati is seventeen.’

The Celtic god of thunder was Taranis who carried thunderbolts and was also a god of war. Before the Romans came, Taranis may well have existed as an elemental supernatural force, like the sun; later, he is known to have been a powerful thunder god and also is believed to have been a more universal sky-god, with control over the weather. A Vedic god of rain and thunder was Indra, who carried thunderbolts. Some of the Celtic fire rituals were conducted in pits with offerings of herbs, mead and cakes, by chanting Druids, the priests. A central Vedic ritual was the fire sacrifice, performed in pits with offerings of ghee, spices, and rice – offered by the mantric-chanting Brahmin priests.

It appears that both the early Irish Celts and the Vedic Hindus believed that the gods are particularly fond of music; poet-singers sing and praise the gods with the intention that the gods may be pleased and may grant gifts. Both cultures value music, sound and vibration highly – in early Ireland, particularly vocal music, poetic incantations and harp music; Vedic music is mainly vocal, consisting of singing samans, recitations, etc. While an acknowledgement of the spiritual power of music is almost universal in ancient traditions, musicologists have examined some of these issues, and suggest close correspondences between these particular cultures. The Irish music critic, Fanny Feehan, in a paper entitled “Suggested Links Between Eastern and Celtic Music” (1981) states:

…In the area of vocal ornamentation East and West come close. I once played a Claddagh recording of Maire Aine (Ni Dhonnacha) singing `Barr an tSleibhe’ for an Indian Professor of Music who refused to believe, until I showed her the sleeve of the record, that it was an Irish song. She claimed, and demonstrated by singing to me, that the song bore a strange resemblence to an Indian (North) raga about a young girl being lured toward a mountain. The Professor was interested in the mode, the pitching of the voice, and certain notes which were characteristic of both the raga and `Barr na tSleibhe’…

One of the most ancient forms of Celtic music, which still survives in a few areas in western Ireland, is the marbhnai, or “death song”, also called keening. (caoine). These songs are sung by women, and have been compared with the raga style of India, which it is similarly improvised around three or four notes. Historian Bryan McMahon plays an interesting game with every Indian guest who visits a certain hotel in County Kerry, Ireland. He hums certain Irish folk music and then asks them to complete it however they like. He says that, almost every time, they will sing it like they already know the song. McMahon believes that, for him, it is an indication that Indians and Irishmen have a common past of some kind. What can be said for sure, is that both cultures greatly valued and enjoyed music on many different levels.

But the two cultures also share the broader concept of a special magico-religious power of music, and an awareness of the breath and of poetic verse. Druids memorised extremely long poetic sagas that often ended with a three-part cadence at the end; the bards of the Vedic literature are portrayed as memorising lengthy poetic sagas that convey spiritual knowledge and dharmic duty, and the poetic metre often ends with a three-part cadence at the end. Thus, one can see why many scholars believe that the Hindu Brahmin in the east and the Celtic Druid in the west were lateral survivals of an ancient Indo-European priesthood.

More research should be – and is being – done in this complex area of study by humanities scholars today. Along with literary and linguistic sources, new and often controversial archaeological finds in many parts of the world are seriously challenging orthodox ideas about early peoples, their artefacts and their migrations. A key and controversial leader in this field is Michael Cremo, whose book “Forbidden Archaeology” has shocked the established views about early man (see footnote ).

The historical Druids – and Druidism – remain largely a mystery to many today, mainly due to the relative lack of much solid information that has survived the ravages of time, and the unfortunate necessity of historians having to rely on hostile Roman sources, for example. But we do know that the Druids were inspiring to their people, renowned to their enemies, respected by fellow priests – near and far – in their time, and still inspire many today, as new, modern versions of Druidry are growing in our 21st century today. May one of the Druids’ ancient mottoes — ‘The Truth against the World’ — inspire us to create a better world today.



Ancient Quest

Official website of author Karen Ralls



  • Ralls, K., & Robertson, I., The Quest for the Celtic Key, Luath Press, Edinburgh, 2002;
  • Carr-Gomm, Philip,  The Druid Way:  A Shamanic Journey Through An Ancient  Landscape,  Thoth Books (UK), 2006;
  •           Carr-Gomm, Philip, Druid  Mysteries:  Ancient Wisdom for the 21st  Century, Rider, 2002;
  • Carr-Gomm, Philip,  What Do Druids Believe?,  Granta, 2006;
  • Hutton, Ronald, The  Druids,  Hambledon Continuum, 2007;
  • Restall Orr, Emma,  Living Druidry, Piatkus, 2004;

To get started…

general, antiquarian and academic sources:

  • Cunliffe, B., The Ancient Celts, Oxford University Press: Oxford, 1997
  • Matthews, J., The Druid Source Book, [Ed.], Blandford: London, 1996
  • Ross, A., Druids, Tempus: Stroud, 1999
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Alban Eilir

Celtic & British Isles Graphics

Sap quickens
Grass turns yellow-green
Geese, mallards are home
Red-robin hops and spies
For food.
Land softens, frost broken
Daffodils, lilacs
Paint the land
With splattered technicolor.

Ripples on the river
Catching sparks of sunlight
Striking my eyes with small blindness.
The world thaws
Water runs free
Snow turned to rain
Green stalks scout out new season.

We wake to warmth
To growing sunlight
To rabbits and painted eggs
And transformed caterpillars
Fluttering by
And returning birds.

Welcome, spring.
May we grow with you–
In you.

Straight from

Author Mary Jones

Website Mary Jones

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Your Celtic Astrology Sign

Your Celtic Astrology Sign

Attract the luck of the ancient Irish with your Celtic Astrology

Tarotcom Staff     Tarotcom Staff on the topics of zodiac, st patricks day, astrology

What’s your Celtic tree sign? What about your Celtic color, animal … gemstone? Learn all about your Celtic Astrology now!

While Western Astrology centers around the planet Earth, the 13 signs of Celtic Astrology are based on the cycle of the Moon. Long ago, the Celts imagined the universe as a tree with deep roots and neverending branches. Around 1000 B.C. people began to designate a tree for each Moon phase in the lunar calendar.

Each Celtic tree sign has different powers and meanings, along with corresponding spirit animals, a color, gemstone, and a Celtic “ogham” — a symbolic letter of the Celtic alphabet meant to attract luck, protect from harm, and heighten each tree sign’s unique powers.

Look up your birth date on the infographic below to learn about your Celtic sign, and the lucky talismans that come with it. Click the image to view it full size, and don’t forget to share it with your friends on Facebook and Pinterest!

Birch (Dec. 24 – Jan. 20)

You are renowned for having a fresh and unusual outlook on life. Your ogham is Beithe, which symbolizes beginnings, change, and fresh opportunities, and is therefore quite useful in times of transition. The animals associated with the Birch tree are the golden eagle and the white stag. Your color is white, and your gemstone is rock crystal (clear quartz).  

Rowan (Jan. 21 – Feb. 17)

With the Rowan tree comes excellent taste. Your ogham is Luis, which represents strength in the areas of insight and discernment. The Celts linked the crane and the green dragon to the energy of the Rowan tree. Your color is gray and your gemstone is peridot.

Ash (Feb. 18 – March 17)

The Ash tree represents escape and peaceful solitude in Celtic Astrology. Your ogham is Nuin, which symbolizes peace and tranquility. The animals associated with the Ash tree are the seal, the seahorse, and the seagull. Your color is green and your gemstone is coral.

Alder (March 18 – April 14)

Under the sign of the Alder tree, you are famous for your bravado. The Alder tree’s ogham is Fearn, which represents moral and physical courage, and should be invoked when you need to make a bold move in life. The bear, the fox, and the hawk are the animals the Celts associated with the Alder tree. Your color is red and your gemstone is the ruby.

Willow (April 15 – May 12)

Represented by the Willow tree, you are known for your vivid imagination. Your Celtic ogham is Saille, which embodies the principles of intuition, creativity and artistry to support that imagination. The animals associated with the Willow sign are the adder, the hare and the sea serpent. Your color is yellow and your gemstone is moonstone.

Hawthorn (May 13 – June 9)

People born under the sign of the Hawthorn tree are patient, thoughtful and hopeful. Your ogham is Huathe, which embodies the principle of restraint, providing you with optimism and keeping you from jumping the gun. The animals associated with the Hawthorn tree are the bee and the owl. Your color is purple and gemstone is topaz.

Oak (June 10 – July 7)

Represented by the Oak tree, you stand out for your reliability, diligence and emotional strength. Your ogham is Duir, which holds the powers of protection, ideal when you’re about to undertake a difficult project. The wren, the otter, and the white horse are the animals the Celts associated with the Oak tree sign. Your color is black and your gemstone is the diamond.

Holly (July 8 – Aug. 4)

Under the Holly tree sign, you are celebrated for your physical strength and star power. Your ogham is Tinne, which represents additional strength and brilliance. The Celts associated the cat and the unicorn with the Holly tree. Your color is silver and your gemstone is carnelian.

Hazel (Aug. 5 – Sept. 1)

As a Hazel tree sign, you are prized for your intellect, maturity and perspective. Your ogham is Coll, which represents wisdom, and is therefore strongest when you are feeling tested or when you must put faith in your head over your heart. The crane and the salmon are the animals associated with the Hazel tree sign. Your color is brown and your gemstone is the amethyst.

Vine (Sept. 2 – Sept. 29)

The sign of the Vine carries an uninhibited nature and the strength of foresight. Your ogham is Muin, which symbolizes the power of prophecy and faraway thinking. The Celts linked the lizard, the hound and the white swan to the energy of the Vine. Your colors are pastels and your gemstone is the emerald.

Ivy (Sept. 30 – Oct. 27)

Represented by the Celtic tree sign Ivy, you are famous for your sheer determination and willpower. Your ogham is Gort, which symbolizes progress and aids in overcoming obstacles that stand in your path. The boar, the butterfly and the goose are the animals associated with the Ivy sign. Your color is blue and your gemstone is opal.

Reed (Oct. 28 – Nov. 24)

Under the sign of the Reed you are celebrated for your open-minded attitude and worldly sophistication. Your ogham is Ngetal, which symbolizes unity and is especially beneficial when you venture out of your comfort zone. The animals associated with the Reed sign are the hound and the owl. Your color is orange and your gemstone is jasper.

Elder (Nov. 25 – Dec. 23)

The energy of the Elder sign is wise beyond its years. Your ogham is Ruis, which represents maturity, and is beneficial when you must come to terms with a difficult situation or heal from heavy emotional pain. The Celts linked the badger, the black horse and the raven to the energy of the Elder tree. Your color is gold and your gemstone is jet.

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February 18 – March 17th is the Celtic Tree Month of Ash

February 18 – March 17th is the Celtic Tree Month of Ash


In the Norse eddas , Yggdrasil, the world tree, was an Ash. The spear of Odin was made from the branch of this tree, which is also known by the Celtic name Nion, pronounced knee-un. This is one of three trees sacred to the Druids (Ash, Oak and Thorn), and this is a good month to do magic that focuses on the inner self. Associated with ocean rituals, magical potency, prophetic dreams and spiritual journeys, the Ash can be used for making magical (and mundane) tools — these are said to be more productive than tools made from other wood. If you place Ash berries in a cradle, it protects the child from being taken away as a changeling by mischievous Fae .



Celtic Tree Months

Author Patti Wigington, About.com

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The Witches Magick for March 10th – A CANDLE BINDING

The Witches Magick for March 10th – A CANDLE BINDING

Get a large white candle, the kind that drips wax, and set it up on a tray. Affix to it a photograph or other image of the person you wish to bind. Make a ring of sea salt around it. Make a second ring with protective herbs. Some dried rosemary from the kitchen will not break your bank. Or use sage if you like. Fill the rest of the tray with images that represent what you are binding the person from: pictures of your family, keys to your house, legal documents, whatever.

If the problem is too complex for images, write what the person is bound from on slips of
paper and place them around the candle. Maybe they are gossiping and making your life a misery. Write it down and explain what you want stopped. Papyrus, or good thick paper made from cotton or linen work best for this. Use red ink if you are angry, purple ink if you are sad.

Wrap the candle and the image with black thread (use cotton tread or linen or even wool, if possible).

Invoke Isis and “Linda the Binder With Linen Thread.”
Say out loud what you are Binding the person from.

Light the candle and leave it burn until the wax begins to drip over the thread and image.
Burn it every day for a week, until the image is thick with wax. Use this as a meditation device to direct your will to Binding the person.

You will have direct results if you have a just reason for this spell.
You can also Bind a person from harming themselves

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