Nine Elements of the Druids

The importance/significance of the number three in Celtic mythology and spirituality has been documented in many sources. It makes some sense then, that three times three would be a particularly auspicious number. There isn’t much in the way of documentation to support this, however the speculation has a great deal of support in the Celtic Pagan Spiritual Community. There are probably as many different ways of looking at these nine elements as there are groups who consider them important.

The Nine Elements, and correspondences
Macrocosm	Microcosm	Directions
Sun	Face	South
Moon	Mind	Inwards
Sea	Blood	West
Wind	Breath	East
Sky or Heavens	Head	Above
Green-growing things	Hair	Outwards
Land	Flesh	Below
Stone	Bones	North
Clouds	Spirit	Through

As you can derive from this table, the Celts do appear to have grasped the concept of microcosm vs macrocosm quite well, albeit without the fance nomenclature.

The elements composing the tree principal realms of Land, Sea and Sky; also compose three of the most primary element of human life: Flesh (Land), Blood (Sea), and Breath (Sky or actually “wind”). Actually all nine elements would be considered needful for life, however these three would be the most obvious to our ancestors (with one obvious exception – the head – but we will get into that discussion in a moment. No _Highlander_ correlations yet!)

If a body lacked flesh, or that flesh became diseased or too old, the body died. If the body lacked blood, the body died. And if the body did not breathe – lacked wind – the body died. Simple, and I’m certain quite obvious to the ancient Celts.

The next most obvious fatal deficiency is the lack of a head. Physically, losing one’s head will in fact make you quite irretrievably dead. However, it is rather doubtful that the ancient Celts understood the finer points of neurology (although there is evidence that the ancients did practice some fairly advanced neurosurgical techniques). The ancients believed that the immortal spirit resided in the head: if the head were separated from the body (or in some cases, cut open sufficiently) the spirit of the person would leave – and the person would therefore die. Their ‘fire in the head’ would be lost (Insert _Highlander_ theme music here).

For those of you familiar with the _Highlander_ shows, perhaps their special effects aren’t that far from off. Upon the death of the physical body, the Celts believed that the spirit – the immortal being – was released, to be ‘reborn’ in another form. Contrary to the series, it isn’t re-absorbed by another immortal, but may be reborn as a new person, or into a spirit of an animal, plant or even an inanimate object: all depending upon the lesson needed by that particular spirit. The technical term here is transmutation. We’ll discuss this more thoroughly at another time.

The elements of “sun” and “moon” may seem a bit odd to our modern sensibilities, used to a more “scientific” analysis of the elements. Even for those more familiar with the Pagan (really Wiccan) wheel of elements will find the whole of the Celtic nine elements a bit unusual. In the Celtic elements, the Sun element takes on some of those properties familiar with the Wiccans’ fire element. The Sun correlates with the human face: preservations of this can be seen in common speech. A person’s face may be “shining”, or the Sun may be “smiling”. The moon, on the other hand, has long been associated with aspects of the mind. Specifically, the moon (in folklore) directly affects madness/sanity. Even today, common folklore reflects this: lunacy or lunatic (luna = moon). Superstision holds that the full moon drives a person insane. This may actually be related to superstitions regarding werewolves.

The correlations between the element of “Green Growing Things” and human hair may not be too obvious at first. It may have been as simple as the human hair being likened to the slow-growing English Ivy – they actually grow in length at about the same speed. This outward growth is a clear expression of the direction most associate with this element: that of “outwards”.

Stones were seen as the bones of the Earth: hard, shapable into toods, and maintaining the structure of the “body” (that of the person or the world). Even through the great stone circles pre-date the Druids (and perhaps the Celts), one has to wonder if there’s some relation between these stone monuments and the Celts own belief in the significance of the stones.

Source:

Empathy’s Mystical Occult Site

Druids and Sacrifice

As modern individuals walking a Druid path, we are faced with a primary obstacle: How do we construct a way of worship which complements the path already inscribed within our hearts? There are no “Grand Grimoires” of the Druids (or the Wiccans, for that matter!). Little, if anything, exists in ‘ancient written records’ as to the beliefs and practices of the Druids. What records do exist were generally written by outsiders (such as Caesar, Strabos, and Deodorus) – beyond that, zip, zero — nothing. We therefore must go to the origins — the people and cultures which defined the faith of the Druids. By so doing, we may gain enough understanding to construct some semblance of the Druid’s religion.

It is neither practical nor advisable to attempt to recreate the ways of the Druids identically in minute detail (besides, human sacrifices are so inconvenient!) Yes, there is enough evidence that we can say that the ancient Celts did practice one form or another of human sacrifice. There is a great deal of evidence that these sacrifices were voluntary in nature. These were intermediaries, in their deaths they took the petitions of their people directly before the Gods of their clan. Modern pagan clergy takes on this role today (obviously without the death requirement) as intermediaries between the Gods and their grove/coven/kindred. It is generally accepted in modern pagan culture that the greatest pagan principle is to harm none.

Most groups include the self as part of the ‘none’ we are to avoid harming. Taking the life of another or yourself is quite a large ‘harm’, and probably is the most often-used reasoning behind the discontinuance of sacrifice. Actually, blood sacrifices were discontinued long before the tenet of ‘harm none’ was ever placed on paper. There are no authenticated evidences of Druid sacrifice beyond about the first century CE, while the tenet of ‘harm none’ is usually accepted as dating from the late 19th – early 20th centuries (generally attributed to Gerald Gardener, Doreen Valiente, or Aleister Crowley). Today, our sacrifices are herbs, incense, flowers, oils – all wonderfully acceptable to the Gods. Those other supposedly ‘dire’ sacrifices are best suited for cheap horror flicks.

To follow a Druid path in the modern age, it is not necessary to reconstruct any of the ‘exact’ rites of our ancient predecessors. It is equally important to follow our own hearts, as well as the spirit of those ancient cultures. Modern elements and the fancies of our imaginations can be just as appropriate to a ritual than the most arcane sounding lines found in some dusty old tome. What we must not do, however, is try to claim ancient unbroken lineage for something we made up yesterday (this has caused some authors no end of trouble in the past!). An ancient source does not make something more authentic. Although there are those who still insist that the only correct way is the most ancient one possible: intact, with no changes; if it comes from the heart, the Gods know.

Source:

Empathy’s Mystical Occult Site

Druidic Ritual Basics

Delineating sacred space

In the Druidic faith, all ground is sacred ground, so it is impossible to ‘create’ sacred space. Instead, we choose to delineate a portion of already-sacred space to ritual use either permanently, or for a certain period of time. Permanent sacred areas may be established on private land, and include such amenities as the planting of a grove of sacred trees, or the erection of a henge or similar structure. Temporary sacred space delineations are accomplished by means of focussed energy and various ritualized movements. One of the simplest forms of this type of ritualized movement consists of circumambulation of the given area while:

holding a lighted candle
wafting incense
sprinkling charged water

Further temporary demarcations may be visually set up with torches, ribbons, or other simple visual markers.

Once the ritual area is appropriately delineated, the ritual participants must be prepared for the upcoming activities. These preparations are completed via the pre-ritual briefings and meditation. The pre-ritual briefing is just that: a briefing to organize everyone’s thoughts to a specific purpose. Questions in regards to timing, organization, and general ritual purpose can be cleared up at this point. Following the briefing, participants use a grounding and centering meditation to bring themselves into a sacred mindset and into harmony with the other participants. This may be accomplished either as a group or separately, with separate meditations being the most commonly used. Often with the individual meditations, a specific focus of meditation may be assigned to the group as a part of the preritual briefing.

After a set period of time, the meditation period will be brought to a close and the participants will be summoned to the ritual area. This summons will take many different forms, the most common two are discussed here. The summons to the ritual area may be made by a musical que: drumming, horns, bells, or a particular piece of music. There is considerable historical precedent for this kind of summons. The other most common summons is a personal one: a designated individual, similar to the Gardnerian/Wiccan “man in black” or “summoner” would verbally announce that ritual was to commence and that persons should assemble.

Once participants have been summoned to the ritual area, they will enter through pre-determined ‘gateways’. In permanently erected ritual areas, these may be physical gateways, or breaks in the boundaries such as hedgerows or tree plantings. In less permanent settings, they may be delineated by some physical indicators, or may only be a position agreed upon by consensus. As the participants enter the gateway’s), they receive a preliminary blessings and/or anointing by either the senior druid or a designate.

Depending upon tradition and circumstances, various symbols may be used in the anointing of the individuals: the forehead may be anointed with the symbols of the three rays of Awen (inspiration), or perhaps the sword-and-chalice imagery of the Celtic Cross. Other sigils may be traced on hands, foreheads and the like. Participants may be sprinkled with sacred water or smudged with the smoke of sacred herbs.

Another special blessing that may be administered to entering participants is that of a blessing cup, or shared hospitality. Each participant sips from an offered common cup of blessing, and ceremonial words are exchanged. This blessing cup may be used with or without the other forms of blessing mentioned above. All methods described aid in establishing a common mindset and focus for the ritual work to come.

Once the participants have entered into the ritual area and settled into their places, the initial welcomes are pronounced. The first offering follows thereafter. This first offering is to the spirits of the place and of the Earth Mother, in acknowledgement of their blessings and in thanks for the use of the ritual area. These may be offering to a sacred fire, but would more commonly be one of cornmeal (or perhaps herbs or even birdseed) scattered to the periphery of the ritual area. An additional thought would be to also pour a libation from the blessing cup used in the entrance ritual.

An additional offering is also made to the “outsiders”, any potentially disruptive entities or energies not desired within the confines of the particular ritual. Many different items may be used for this offering, however the preference would be for sweets and/or alcoholic beverage, as these items appear to be particularly preferred by those types of energies. Out of habit, these offerings are placed in the south of the ritual area, simply because of it’s associations with such totem entities as Coyote and Loki (some of the most ‘chaotic’ and ‘trickster-ish’ entities).

Once these items are settled, the main elements of the ritual can commence. The first major elements of ritual comprise the acknowledgement of the three Celtic realms of existence. The first realm to be so acknowledged is the realm of the Land. In the Celtic cosmos, the Land is the realm of substance, where the clans exist in harmony with the natural world. The second realm, the Sea, is the gateway to the other worlds. Land is seen to float on the surface of a great, spiritual sea. The Sky is a realm of mystery as well as of many Gods – it flows above that of the Sea and the Land. As each realm is acknowledged, an offering is made to the realm, it’s gatekeepers, and its native spirits.

Once the realms have thus been acknowledged and offerings made, the gateways are summoned (or conjured) open, permitting the three worlds/realms to simultaneously exist within the ritual space. This bears resemblance to the Wiccan ritual effort of creating a time and place within the ritual circle that is completely removed from ‘ordinary’ time and space: “a time that is not a time, a place that is not a place”. However, in Druidic practice the opposite is the case. Druidic sacred space and opening of the realm gateways, is practiced to place the participants within all time and all places (the appropriate quotation for this then becomes “all time is now, and all space is here”). There is no true linear time in Druidic practice. Time is seen as circular, or even web-like: no beginning, no ending, and myriad different permutations. The methods of “anchoring” and traversing these three realms lies within the context of the Sacred Tree. This tree is an axis between the three realms, via which the trained practitioner may journey to experience other realities. Within and around the Sacred Tree (or Tree of Life, if you prefer), exists the essence of the Divine Spirit: the sacred Fire, the manifestation of the Sacred Dragon Energy.

At this point, any special magical workings would be inserted into the standard ritual format. The ritual processes should be inserted smoothly into the balance of the ritual format. The activities will segue without difficulty if written in a similar tone.

After these specific ritual elements are completed, the next appropriate step is that of the giving up of offerings to the Gods. These offerings may consist of many items such as herbs, foods, oils and other items. Generally these items will be offered to the ritual fire, previously established using the nine sacred woods. Omens may be taken from how these offerings burn; the movements of the flames themselves or of the smoke. Omen-takings are not limited to the sacred fire, but may be taken from any appropriate source available at that time. The final offering given up to the Gods is considered to be the ‘dire offering’, that of blood or flesh. In ancient times, this would have involved the sacrifice of a live animal, or in some cases a human being.

This type of sacrifice is not acceptable today because of the multitude of different offerings available to modern Druid practitioners. The blood sacrifice offered upon the modern Druid’s need-fire is a simple offering of meat. Anything from hotdogs to steaks/roasts is acceptable and appropriate. After all other sacrifices have been burned, the fire is “brought up” quickly – that is, caused to burn quite hot for a brief period of time in order to burn off all residue, then a grill or spit is place appropriately over the fire. The meat offering is then ritually placed on/over the fire. When the meat is cooked, or durring the cooking process, a portion of meat is dropped completely into the fire, to be consumed by the flames entirely. The balance of the meat is given to the celebrants as a portion of the feasting after ritual. This process has great precident in many cultures, including the Judaic faith (‘kosher’ foods are ritually processed, and actually offered in sacrifice to their God). This method of sacrifice to the fire (what really amounts to a sacrificial Barbeque) also helps to aleviate problems realted to the open fire. While many localities regulate the use of outdoor fires, or entirely prohibit outdoor burning, if the fire is for the purpose of cooking, many areas permit such fires without restriction.

Here, I insert a ‘nod’ not only to the ancient progenitors of our faith, but also to the more recent impetus for these ideas. DragonHart Coven, a British-traditional group with whom I practiced years ago, used an open fire pit in the back yard of their covenstead for rituals. In that locale, ‘open burning’ was prohibited. So at every ritual, cooking forks and marshmallows became a familiar – if never used – addition. If problems arose, those articles could have been produced as evidence that the fire in the fire pit was for cooking – a non-restricted fire use. In keeping with the Druidic Code of Ethics, when we incorporated this particular fire offering into the rituals, we would truly be using the fire for those reasons.

The closure of the ritual follows a similar, albeit reversed, path as that of the construction. The sacred tree is once again reverenced, the previously conjured gates are closed, and appropriate honours are paid to any personal or clan divinities previously called upon. A clear, concise closure of the ritual is made, and any surplus energies are grounded in an appropriate manner. The ritual participants are then dismissed to the feasting area (which of course is centre pieced/highlighted by the previous meat offering) for feasting and merriment.

The preparation of the ritual feast involves somewhat more than just the presentation of the fire offering as the main course. Ideally, most of the items for the ritual feast will be provided “pot-lick” by most or all of the participants. Foods may range from simple to more complex: there is very little that would be considered inappropriate for a ritual feast. Common items will always include fresh fruits and vegetables, and various baked goods – both sweet and savoury. With outdoor rituals, particularly in warm weather, it is probably best to avoid foods which must be kept at a certain – very cold- or -very hot- temperature to avoid spoilage. These would most particularly include such things as products containing mayonnaise, or cold cuts. By observing these few cautions, it is possible to have a grand feasting without food poisoning.

Source:

Empathy’s Mystical Occult Site

Practical Druid Paganism – Gods and Goddesses

Practical Druid Paganism

Gods and Goddesses

Patron deities are a part of any ritual, as well as a part of everyday life. People who are familiar with Wiccan rituals are used to the invocation of “The Goddess” and “The God” in circle: either by a specific name, or just a “Goddess and God”. While many people who practice a Druid path have a patron Goddess/God or both, they are not limited to just one or two divine beings in a ritual. Nor must they always use the same divine beings. We may refer to one, two or twenty God/desses in the coarse of a single ritual. After all, the more the merrier, right?

Actually, it is just slightly different than that. As we see it, Druidry has many Gods and Goddesses: all different, and all equally valuable and valid. Where most Wiccan groups believe that “all Gods are one God, all Goddesses one Goddess”, we see many different divine beings, with many different relationships with both humans and with each other. We many honor one or several different God/desses in a ritual: as patrons of differing sacred precincts, as workers of specific energies, or as representative of particular relationships on the earthly plane. Aesclepius might be asked to aid in a healing work, within the same ritual where we have called upon Demeter, Persephone and Hades (celebrating the change of seasons as well as the sacrifice of love); and seek Charon’s aid for a meditative journey. Of course, the Gods and Goddesses should come from the same pantheon, as the interrelationships are already established. It may not be impossible to work with Isis, Cernunos, Kwan Yin, and the Corn Maiden in the same ritual, but it would be infinitely confusing.

Separate and unique from the Gods and Goddesses is an all-encompassing sacred energy. Separate, yet intrinsically connected and part of each other. The Christian concept of the Holy Spirit is similar: an immense, genderless, sacred “being”, which our particular tradition (and a few others) refer to as the Dragon. The Dragon is quite literally beyond true description: it is without gender and flows through all things, places, and people. John Boorman touches briefly on this concept in his movie Excalibur. The Dragon is unseen, yet can be seen all around us: it’s breath in the wind, it’s scales in the bark of trees. It is said that the Dragon’s energy can be felt in the ancient holy places (which may contribute to the fact that the mysterious energy lines which connect ancient sacred sites are called “Dragon Lines”.

If you have ever experienced this ‘Dragon Energy’ at one of it’s focus points or along one of the ley lines, you may have some difficulty describing the experience. Of course, each sacred site has it’s own “feel”. It has been reported that particularly sensitive individuals can tap into the ‘energy’ of another sacred site while working at a site along the same energy line. In theory, this seems entirely possible, although I don’t personally know too many individuals who have experience this phenomenon. However, it is this mysterious Dragon Energy along with the myriad of Gods and Goddesses who make our world what it is to the Druid: alive, breathing, and powerful.

Source:

Empathy’s Mystical Occult Site

History of Modern Druidism

Modern Druidism, that is, modern Pagan Druidism, owes a debt of gratitude to the monotheistic fraternal Druid orders that comprise their not-so-direct predecessors. Some of these organizations still exist: many continue today as fraternal orders (much as the Elks Lodge and similar organizations), others have developed into more Pagan groups, as has occurred with the Order of Bards, Ovates and Druids (OBOD). More groups seem to appear on a regular basis, some lasting only a brief time, others leaving a lasting mark on society.

Probably the oldest purely American Druid Organization is the RDNA (Reformed Druids of North America). Originally, this group seems to have been almost anything but Pagan. However, some offshoots are quite Pagan in nature. The Major offshoots of the RDNA are Ar n’Draiocht Fein and Keltria.

Ar n’Draiocht Fein (ADF) was founded by a former member of RDNA, and at one time boasted the largest “Neo-Pagan” Druidic membership in the United States. ADF strongly advocates the “Indo-European” theories behind their spiritual traditions. Many local congregations maintain a traditional Celtic focus, while others strive to promote Norse, or even Greek, Druid systems.

Partially as a result of this broad spectrum outlook, and partially for other reasons, the Henge of Keltria was formed by members dissatisfied with ADF’s brand of Druidry. Keltria follows a narrower focus, that of purely Celtic origins.

Other Druid Groups and organizations appear to have come forth out of other organizations and other traditions, as well as many which came forth from the love and inspiration of a few devoted members.

The Druid Clan of Dana originated within the Fellowship of Isis. These Druids cling closely to not only Celtic, but also Irish roots and structure.

The Divine Circle of the Sacred Grove (DCSG)is an organization which calls itself Druidic and Pagan, but displays a decidedly eclectic basis. It also claims to have lineage to British Traditional Orders that are decidedly non-pagan fraternal groups. Some of the early history of the organization has some questionable entries, but it is unclear if the organization currently follows such practices.

The American Druidic Church was formed by dissatisfied members of the DCSG, but is little heard of outside of their California community.

The Druidic Association of North America (DANA) is a fledgling organization of Druid groves, based in the New England area. The Grove of the Golden Leaves is the founding and most substantitive of these groups. DANA places a high emphasis on scholarship and study in the traditional disciplines. The Celtic Traditionalist Order of Druids is discussed in depth in another article. While members of CTOD have been, and continue to be, involved in other organizations, CTOD does not claim to be ‘descended’ from any of these groups.

Source:

Empathy’s Mystical Occult Site

Let’s Talk Witch – Ethics

Much has been written about magical ethics. Usually a list of clear dos and don’ts and thou shalts. The Wiccan Rede—” An it harm none, do as thou will”— and the three-fold law—” what you do comes back to you three-fold”— get bandied about as being the ethical pillars of Witchcraft. As I’m not Wiccan I don’t subscribe to these ideas.

In the 1950s Doreen Valiente wrote a lovely poem called The Wiccan Rede. It drew on many sources including a poem from Aradia: Gospel of The Witches by Charles Leland, some Aleister Crowley material and older teachings. The last part, often referred to as the Rede is the well-known “an it harm none, do as thou will” although the whole thing is often reworded to mean “do whatever you like as long as you’re not hurting anybody”. I believe that in a time when witchcraft was being redefined and made out to be something nice and benevolent, it may have been important to defuse outside ideas about what witches do and make them appear “good” by instilling a moral code of sorts. The Wiccan Rede only applies to Wiccans however, not all witches or magicians.

Many following the Rede try to never think ill about anyone or use it as a reason to become vegetarian. The problem I see is that “harm none” includes yourself. Some blood and body types aren’t suited to a vegetarian diet. In addition every breath or step you take on the earth may be harming small creatures and organisms. Does this mean that we only apply “harm none” to those creatures we choose? If so, who decides what can or cannot be harmed? What is the criteria for a bug or organism to be added to the “none” category?

Harm None is also the wrong part of the rede to be focused on. Of the eight word shortened version, Harm None is the least. Will is the important part, this is discussed further later on.

The other thing about the Rede is that the word ‘rede’ means advice. Not rules, not law and not even guidelines. Jack Sparrow’s Pirate Code has more credence. The Rede is more akin to your Auntie pulling you aside to talk about boys (or girls). She’ll tell you what she thinks you should do, she may even tell you some of her horror stories. Her advice may be valid and sound but in the end the decision to act on her advice is all yours.

The three-fold law is, in some form or another, the golden rule in every culture. In Christianity the Bible states “as you sow, so shall you reap” and “an eye for an eye”. The Hindu and Buddhist faiths know it as Karma. Although Karma is not the cosmic instant reward and punishment system that New Age thought promotes it as, if you want to understand Karma, learn about it from the Hindi. Modern colloquialism expresses it as “what goes around, comes around”. However it is referred to, by whichever culture, it speaks of a consequential result for what you do in life.

In Witchcraft the three-fold part is often misunderstood. I read a blog post about how you should give money to a witch because of their three-fold law. If you give them $ 10, you’ll get $ 30 back. In the same vein if you do something bad it will be three times worse for you. The mistaken belief is that the three fold will come back at you three times when for those who believe in it, it’s on three different levels— Mind, Body and Spirit.

I’ve found that there is often (but not always) a backlash. In physics— every action has an equal and opposite reaction, in Witchcraft it’s not necessarily as simple as it’s made out to be. There is also a theory that the threefold law was introduced as a way to keep beginners and learning witches safe from themselves.

It’s frequently stated that you shouldn’t interfere with another’s will. That you can’t or rather shouldn’t do a spell that will affect another without their permission. This is often said by people who then send healing energy all around the place without being asked for it and don’t see their own hypocrisy. I personally believe that it’s rarely a good idea to cast a spell regarding another person. Even if it’s “for their own good”. Who are you to decide what is best for another person? Who died and made you a God? They may have a life lesson going on, something that they need to learn from or learn how to cope with in order to grow. By ‘helping’ them you may in fact be harming them by preventing their own personal growth. It’s also a slippery slope, once you start ‘helping’ people, you can’t stop and it’s a short step away from interfering. This is different from binding and cursing but we’ll delve into that later.

Unless you belong to a faith that has its own ethics, you need to figure out what is ethical or not for yourself. Many people will assume that as a witch, you follow their system, or that witches are automatically Wiccan or Pagan and that you must subscribe to their own personal moral code in order to call yourself that. When it comes down to it, you need to ignore all the “know-it-alls” and be true to yourself. If you do ‘bad’ things there may be a backlash, but sometimes it’s worth it. Only you can know that for sure.

The Common Sense Spell Book

Debbie Dawson

Let’s Talk Witch – Relationship with the God-self

Relationship with the God-self

Relationship with the God-self Someone once joked with me, saying that since “thou art God/ dess,” praying is like talking to yourself. (I, of course, answered, “That way I only hear what I really like!”) Seriously, however, in our relationship building process with deity, we cannot overlook the fact that part of this life adventure’s goal is to “know thyself” and become self-responsible. If a spark of deity resides within, self-awareness will, in turn, naturally help external efforts to remain connected with the divine fires. Yes, it sounds like circular reasoning, but it is the rule of as within, so without on a very intimate level.

The first step in this process, in my opinion, is accepting two things: your role as a cocreator in your destiny, and your role as a priest or priestess in your spiritual life. There is a tendency in immature souls to make excuses for bad behavior or blame other people or situations for problems—anything to avoid actual responsibility. This is normal, and certainly easier, but does nothing for us in terms of our quest for enlightenment, let alone empowering ourselves to live ethically.

What (if anything) should we do about wavering, floundering souls, especially if we’re among them? First of all, I favor the idea of cleaning up our own act before we go around telling anyone else how to live (personally, communally, and globally). To do anything less causes us to stumble into that nasty disorder called hypocrisy, which could easily lead to a fall into the guru trap, which we’ll discuss shortly. It is all well and good to be able to recognize positives and negatives. It’s another thing altogether to go around destructively critiquing other peoples’ flaws, especially when you have similar ones.

Step One, then, is some honest personal appraisal. One activity that may help you with this is writing up two lists. On one list, write all the things in your life that you feel the need to improve on. For example, perhaps you have a harsh temper or tend to procrastinate. Those negative traits go on page one. Be brutally honest with yourself! On the other list, write down those things that you’re good at with similar nonreservation. To prioritize, you may want to put an asterisk next to the ones that really strike you as being harmonious with your inner God-self. This isn’t the time to be humble or overly sensitive: know thyself.

Next, prioritize that list. Which of the negatives do you feel are most important to change initially? Be reasonable in your expectations regarding those things you feel you can improve. For example, it’s reasonable to want to improve your employability, but it may require going back to school or taking some other training. Can you find a way to fit that into your current schedule? If so, then it’s reasonable to put it toward the top of your “work-in-progress” list. Next, prioritize the positives. Be happy regarding those things about which you are the most proud. Afterward, start working on item one on the “bad” list conscientiously and diligently. Ideally, you could take proactive strides toward improvement every day. At the same time, start sharing or using item one on the “good” list. This creates a potent symmetry. The “good” gift that you’re applying provides positive energy that can be applied toward self-empowerment to change those things you’re not happy with. Once you start this process, you’ll find it comes more naturally.

Mind you, there will be “off” days. Be as patient with yourself as you’d be with others, if not more. Rome wasn’t built in a day, and no soul was ever born getting it all right all the time, from their birth onward. Step by step, transformation by transformation, use this cooperative balance to make your way through the wilderness. In time, you’ll find that you’re able to help provide constructive criticism and assistance to other seekers wishing to improve on those aptitudes that you’ve been practicing and applying from your positive list. This comes without condemnation or flaunting because you recognize that you’ve been there, done that. Having gone through the process makes us more sensitive to those who are still processing, and therefore better able to help them with loving intent as a foundation.

A Witch’s 10 Commandments: Magickal Guidelines for Everyday Life
Marian Singer

Let’s Talk Witch – Magic Coming Back

Magic Coming Back

The theory concerning one’s magic coming back to them, often referred to as the “three-fold law”, which was mentioned earlier in The Wiccan Rede is a common belief that negative or positive vibrations sent out while you perform Magic will come back to you in multiples of three or more. Wiccans generally accept that Magic will come back in multiple of three. Other branches of Witchcraft may believe the rule extends to six or nine times, while others do not accept the theory at all. For example, let’s say you curse Tom, according to the rule of three… or six, or nine… you would receive negativity back, but worse, and bad things would soon begin to happen to you. The same can be said for the opposite. If you work good magic, and perform multiple acts of healing, you may be rewarded very nicely.

This boomerang theory regarding your Magic coming back is another issue under debate by many in the Pagan communities, but my personal opinion is that it does exist. Regardless of one’s religious affiliation, I think we all endure the repercussions of our actions, regardless if our intentions are good or bad. Some people believe that your magic will come back to you nine times, but it is unlikely, judging from my own experience. Your Magic does in fact come back to you, but I don’t think the degree is accurately represented by most Pagans. From personal experience, I would say that it comes back to you in the same degree which you sent it out. I think you get back what you send out, just in a different package, but the same degree.

I would like to add, that I’ve performed Magic which I felt was very negative, and never received what I would consider the “Payback” of the 3X Rule. At the time, I certainly felt I was doing the world a favor by binding and causing minor destruction to this particular person. Perhaps my negative Magic was really goodness in disguise.

Maybe the rule of “X” is psychological, and if you believe you are doing evil, evil will then find its way to you. If you feel you’re doing good through performing negative magic, then maybe it’s not negative Magic, but good Magic after all. Perhaps the rule of 3X was a device created by earlier Pagans to attempt to instill a sense of morality, or more likely fear into people for wanting to perform potential negative Magic. Like an unwritten law or a rule of thumb to persuade others not to be bad. It’s also possible that a tiny bit of each of these possibilities comes into play when you perform Magic and the time comes for you to roll in the rewards or suffer the consequences. I strongly encourage students of Wicca to evaluate their motives and any possible repercussions when performing their Magic, especially when the Magic is negative and involves a 2nd or 3rd person. You should certainly ask yourself how your Magic will impact these other people, and how the repercussions will affect you. You and you alone know if what you’re doing is “right”.

I feel one of the biggest debates in the Pagan community at this time exists between sub-branches of Wicca. I’ve seen countless squabbles over what defines negative Magic, and let me tell you, the line between Good and Bad in the Wiccan world is very thin. I feel for anyone, to automatically classify a particular spell as improper or negative simply because it does not pertain to healing, is rather a naive and close-minded viewpoint. In order to completely understand whether a Magical act is negative or not, you would have to evaluate the motives of the person performing the Magic, the repercussions of the Magic performed, and the means by which the Magic was carried out.

A spell to bind a person, under most Wiccan regulations, would definitely be a “bad” Magical act; however, I believe that some people need cursing. For example, if a known rapist is stalking my daughter…. You can bet the bank I’m going to be doing some serious binding. Binding is prohibited under most Wiccan philosophies. I personally, would be willing to suffer the ill effects of the “Boomerang theory” or “Three-fold law” to magically deal with someone who may cause harm to my loved one. I would not see the Magical act as negative either. This is how I feel, but I certainly do not advocate or condone the use of Negative Magic, but admit that there may be a time and place for it, under dire circumstances. Magic should be used like a gun when dealing with questionable issues, use it for protection, and let your morals guide you.

The Spell Book of Wiccan Shadows
Dawn Flowers

A WITCH’S PERSONAL MANIFESTO

The following personal manifesto was presented by Paul V. Beyerl to the 1987 Harvest Moon Celebration in Woodland Hills, California. It was in no way written to represent a set of laws to govern the behavior of others, but only as an open discussion of personal ethics to provoke thought and communication.

A WITCH’S PERSONAL MANIFESTO demands these things as a Witch:

– I must pursue my Highest Ideals
– I must strive to elevate my ethics
– I must be as good as my word
– I must demand integrity of myself
– I must be willing to suffer for my religion
– I must willingly embrace discipline
– I must develop financial responsibility and independence
– I must be able to pay my bills
– I must pay attention to my diet & intake of food
– I must LIVE the Hermetic Principle
– I must respect the astral
– I must approach ritual with great care
– I must see ritual work as a disciplined art form
– I must consider seriously the ramifications of reincarnation
– I must conserve fuels
– I must recycle whenever possible
– I must not litter, not even a cigarette butt
– I must avoid negative energy, even within my own thoughts
– I must avoid placing blame for any of the events in my life
– I must take responsibility for my ill health
– I must take myself seriously
– I must have humor
– I must live with my eyes open and my feet grounded

I demand these things of myself as a member of the Wiccan Community:

– I must support the work of making Wicca a respected religion
– I must expect financial accountability from those groups to which I donate
monies
– I must stop the mockery of other religions (including anti-Christian sentiment
sometimes found in modern Paganism)
– I must not support religious plagiarism (such as the teaching of shamanism by
those who have never experienced the wilderness nor studied from a real
shaman).
– I must be respectful of all other’s ritual forms
– I must separate myths and reality in our history and in our future
– I must work to contribute towards a reputable public image of Wicca
– I must protest against pagans who use shock tactics in dealing with the public
– I must upgrade standards of Wiccan education
– I must support serious research of our religious heritage
– I must demand quality in pagan literature, newsletters and books
– I must support the assembling of libraries
– I must not be a religious isolationist and I must work to remove pagan ghetto
mentalities from our communities
– I must demand provocative, challenging workshops over entertainment
– I must share my knowledge and skills
– I must make Initiations increasingly difficult, challenging and rewarding
– I must consider the amount of education other religions expect of their clergy
when planning Wiccan training
– I must be willing to network
– I must remain in contact with pagans in other places

I demand these things of myself as a Priest/ess:

– I must prepare for the deaths and burials of our peoples
– I must provide for the future of my consecrated tools beyond my physical death
– I must work towards the establishment of legal ministries
– I must provide for children and their education
– I must provide for the survival of my Tradition

I demand these things of myself as a Wiccan citizen:

– I must promote community service, being of help to all peoples regardless of
their beliefs
– I must be willing to be political
– I must be a knowledgeable, active voter
– I must respect and utilize the system
– I must find value in the political system in which I live or work actively to
promote change
– I must be aware of the world perspective
– I must extend myself to world poverty and hunger

Be Careful Of What You Wish For

As you work with natural energy and refine your abilities to effect change upon your environment, you will begin to recognize that idle wishes and spoken thoughts will seem to have more power invested in them.

As time goes on, you will discover that anything spoken with awareness and intent can be powerful. The more you learn, the more knowledge and experience you acquire as a spellcaster, the more power you bring to bear on your everyday life. Spellcasting trains you to create change at will, using the energy available to you. If you are careless, then the change you have not thought through can occur in response to your words and actions. As you’ve read, the spoken word is an important element in the “as above, so below” relationship, representing bringing a thought or desire, which exist on the mental plane, into manifestation on the material plane. The spoken word alone carries great power as a spell or as a technique to raise energy. The more experience you gain in this sort of application of energy, the more you will develop your abilities, and your words will carry greater and greater significance.
It may sound like a cliché, but with greater power come greater responsibility. Be aware of what you say and how you say it. Make every word count, both in spellcasting and in your daily life.

What do the elements mean?

The Guardians are the 4 corners Earth, Air, Fire, and Water
(Christian belief may be called the 4 horsemen)

The Elements are named: Uriel, Michael, Raphael, and Gabriel

Air: Compass point: East. Number: 1.

Represents intellect, communication, knowledge, concentration; the ability
to “know” and to understand; to unlock secrets of the dead; to contact the
angels; telepathy, memory and wisdom; the hawk, the raven and the eagle;
prophecy; movement, Karma and speed

Fire: Compass point: South. Number 3 .

Stands for energy, purification, courage, the will to dare,creativity;
higher self; success and refinement; the arts and transformation; the lion,
the phoenix and the dragon; loyalty and force.

Water: Compass point: West. Number: 2 .

Associated with intuition, emotions, the inner self, flowing movement, the
power to dare and cleanse all things; sympathy and love; reflection;
currents and tides of life; the dolphin, the swan and the crab; dreams and
dreamtime.

Earth: Compass point: North. Number: 4.

Mystery and growth, fertility, material abundance, the combined forces of
nature and its bounty; birth and healing; business, industry and
possessions; the bear, the stag and the wolf; conservation and nature.

If you call all four at once you always call East, South, West, North.
After you call them and do what you need with them, you must dismiss them
just the opposite as you call them.

THE ELEMENTS

The Elements have been a part of man’s ancient and arcane lore since its
inception in pre-historic times. Different traditions associate them with
various things. The following list of correspondences comes from Starhawk’s
“The Spiral Dance.”

AIR:
Direction: East.
Rules: The mind, all mental, intuitive and psychic work, knowledge, abstract
learning, theory, windswept hills, plains, windy beaches, high mountain peaks,
high towers, wind and breath.
Time: Dawn.
Season: Spring.
Colors: White, bright yellow, crimson, blue-white.
Signs of the Zodiac: Gemini, Libra, Aquarius.
Tools: Athame, sword, censer.
Spirits: Sylphs, ruled by King Paralda.
Angel: Michael.
Name of the East Wind: Eurus.
Sense: Smell.
Jewel: Topaz.
Incense: Galbanum.
Plants: Frankincense, myrrh, pansy, primrose, vervain, violet, yarrow.
Tree: Aspen.
Animals: Birds.
Goddesses: Aradia, Arianrhod, Cardea, Nuit, Urania.
Gods: Enlil, Khephera, Mercury, Shu, Thoth.

FIRE:
Direction: South.
Rules: Energy, spirit, heat, flame, blood, sap, life, will, healing and
destroying, purification, bonfires, hearth fires, candle flames,
sun, deserts, volcanoes, eruptions, explosions.
Time: Noon.
Season: Summer.
Colors: Red, gold, crimson, orange, white (the sun’s noon light).
Signs of the Zodiac: Aries, Leo, Saggitarius.
Tools: Censer, wand.
Spirits: Salamanders, ruled by King Djin.
Angel: Ariel.
Name of the South Wind: Notus.
Sense: Sight.
Jewel: Fire Opal.
Incense: Olibanum.
Plants: Garlic, hibiscus, mustard, nettle, onion, red peppers, red poppies.
Tree: Almond, in flower.
Animals: Fire-breathing dragons, lions, horses (when their hooves strike
sparks).
Goddesses: Brigit, Hestia, Pele, Vesta.
Gods: Agni, Hephaestus, Horus, Vulcan.

WATER:
Direction: West.
Rules: Emotions, feelings, love, courage, daring, sorrow, the ocean, the tides,
lakes, pools, streams, and rivers, springs and wells, intuition, the unconscious
mind, the womb, generation, fertility.
Time: Twilight.
Season: Autumn.
Colors: Blue, blue-green, green, gray, indigo, black.
Signs of the Zodiac: Cancer, Scorpio, Pisces.
Tools: Cup.
Spirits: Undines, ruled by King Niksa.
Angel: Raphael.
Name of the West Wind: Zephyrus.
Sense: Taste.
Jewel: Aquamarine.
Incense: Myrrh.
Plants: Ferns, lotus, mosses, rushes, seaweed, water lillies, and all water
plants.
Tree: Willow.
Animals: Dragons (as serpents), dolphins and porpoises, fish, seals and sea
mammals, water-dwelling snakes, all water creatures and sea birds.
Goddesses: Aphrodite, Isis, Mariamne, Mari, Tiamat.
Gods: Dylan, Ea, Llyr, Manannan, Osiris, Neptune, Poseidon.

EARTH:
Direction: North.
Rules: The body, growth, nature, sustenance, material gain, money, creativity,
birth, death, silence, chasms, caves, caverns, groves, fields, rocks, standing
stones, mountains, crystal, jewels, metal.
Time: Midnight.
Season: Winter.
Colors: Black, brown, green, white.
Signs of the Zodiac: Taurus, Virgo, Capricorn.
Tools: Pentacle.
Spirits: Gnomes, ruled by King Ghob.
Angel: Gabriel.
Name of the North Wind: Boreas, Ophion.
Sense: Touch.
Jewel: Rock crystal, salt.
Incense: Storax.
Plants: Comfrey, ivy, grains:barley, oats, corn, rice, rye, wheat.
Tree: Oak.
Animals: Coworbull, bison, snakes (earth-dwelling), stag.
Goddesses: Ceres, Demeter, Geae, Mah, Nephthys, Persephone, Prithivi, Rhea,
Rhiannon.
Gods: Adonis, Athos, Arawn, Cernunnos, Dionysus, Marduk, Pan, Tammuz.SPIRIT /

ETHER:
Direction: Center and circumference, throughout and about.
Rules: Transcendence, tranformation, change, everywhere and nowhere, within and
without, the void, immanence.
Time: Beyond time, all time is one.
Season: The turning wheel.
Colors: Clear, white, black.
Tools: Cauldron.
Sense: Hearing.
Plant: Mistletoe.
Tree: The flowering almond.
Animal: Sphinx.
Goddesses: Isis, the Secret Name of the Goddess, Shekinah.
Gods: Akasha, IAO, JHVH.

TO THE ELEMENTS

Born of Air

Learning, Wisdom

Blowing, Drifting

We are.

Born of Fire

Warming, Devouring

Sizzling, Crackling

We are.

Born of Water

Healing, Cleansing

Gushing, Flowing

We are.

Born of Earth

Grounded Strongly

of the Mother

We are.

INVOKING THE ELEMENTS

This is the air, oh people; these are the creatures:
Far-flying Goose; far-seeing Hawk;
Owl who knows; Raven who talks;
Crane who dances; Thrush who sings;
Quail the humble; Wren the king;
Lark who revels; Loon who weeps;
Jay who scatters; Buzzard reaps.
This is the air I conjure, and this is the birth of the world.

This is the fire, oh people; these are the creatures:
Drake who hoards; Kirin who gives;
Angel heals; Chimera reaves;
Coal the slow; lightning the quick;
Salamander, power’s wick;
Soul who praises; Gryphon scorns;
Phoenix dies and is reborn.
This is the fire I conjure, and this is the birth of the world.

This is the sea, oh people; these are the creatures:
Whale who chants; Dolphin who speaks;
Clam content; Salmon who seeks;
Pike who rages; Shark who mourns;
Walrus steadies; Carp transforms;
Seal who gathers; Crab the lone;
Otter wave-borne; Eel in stone;
This is the sea I conjure, and this is the birth of the world.

This is the earth, oh people; these are the creatures:
Deer who worries; Boar who schemes;
Cat who conjures; Sheep who dreams;
Hare the playful; Brock the stern;
Mouse who teaches; Horse who learns;
Wolf who wanders; Bear who stays;
Stag who guards; Puma who preys.
This is the earth I conjure, and this is the birth of the world.

INVOCATION OF THE ELEMENTS

Air, Fire, Water, Earth,
Elements of Astral birth,
I call you now; attend to me!

In the circle, rightly cast,
Safe from psychic curse or blast,
I call you now, attend to me!

From cave and desert, sea and hill,
By blade and wand, cup and pentacle,
I call you now; attend to me!
This is my will, so mote it be!

[This invocation may be chanted while moving or dancing around the altar to raise elemental energy for magickal workings.]

CORRESPONDENCES OF THE CENTER

Element: Spirit

Color: Pure White (violet, black)

Time: Infinity

Eternity Season: The Turning Wheel

Tool: Cord

Animal: Sphinx, Swan, Dragonfly King Math Mathonwy

Sense: Hearing

Plant: Mistletoe

Goddess Aspects :Isis, Shekhinah

God Aspects: Akasha, Iao

Power: To Evolve, To Progress (ire)

Magical Aspects: Aura, Transcendence, Transformation, Change, Everywhere and Nowhere, The Void

CORRESPONDENCES OF THE EAST

Element Air

Color Yellow (white, blue-white, pastels)

Time Dawn

Season Spring

Zodiacal Signs Gemini, Libra, Aquarius

Tool Wand, Censer, Staff

Elemental Sylph, Zephyr

Angel Michael

Wind Eurus

King Nuada, Gwydion

Queen Arianrhod

Weapon The Sword of Nuada

Item Arrow

Sense Smell

Jewel Topaz

Plant Frankincense, Myrrh, Pansy, Vervain, Violet, Yarrow

Tree Aspen

Goddess Aspects Aradia, Arianrhod, Cardea, Nut, Urania

God Aspects Enlil, Khephera, Mercury, Shu, Thoth

Power To Know (noscere); The Power of Life

Magical Aspects The Mind; All Mental, Intuitive, Psychic Work;
Knowledge, Abstract Learning, Intellect, Theory;
Wind and Breath; Hospitality, Benefit

CORRESPONDENCES OF THE NORTH

Element: Earth

Color: Green (dark green, brown, white, black)

Time: Midnight

Season: Winter

Zodiacal Signs: Taurus, Virgo, Capricorn

Tool: Pentacle, Black Mirror

Elemental: Gnome, Kobold

Angel: Gabriel

Wind: Boreas, Ophion

King: Fal, Cernunnos

Queen: Blodwen, Anu

Weapon: Lia Fal (the Stone of Fal)

Item: Shield

Sense: Touch

Jewel: Quartz

Plant: Comfrey, Ivy, Grass Tree Oak

Goddess aspects: Ceres, Demeter, Gaea, Mah, Nephthys, Persephone, Prithvi, Rhea, Rhiannon

God aspects: Adonis, Athos, Arawn, Cernunnos, Dionysus, Marduk, Pan, Tammuz

Power: To Keep Silent (tacere); The Power of Law

Magical Aspects: The Body, Growth, Nature, Sustenance, Material Gain, Money, Creativity, Birth, Death, Mystery, Silence, Structure, Struggle, Pride, Conflict, Prosperity, Success

CORRESPONDENCES OF THE SOUTH

Element Fire

Color Red (orange, crimson, gold)

Time Noon

Season Summer

Zodiacal Signs Aries, Leo, Sagittarius

Tool Sword, Athame

Elemental Salamander, Firedrake, Newt

Angel Ariel

Wind Notus

King Lugh, Bel

Queen Brid

Weapon The Spear of Lugh

Item Rod

Sense Sight

Jewel Fire Opal

Plant Garlic, Hibiscus, Mustard, Nettle, Onion, Red Poppy,
Red Pepper

Tree Almond (in flower)

Goddess aspects Brid, Hestia, Vesta, Pele

God aspects Agni, Hephaestus, Vulcan, Horus, Prometheus,
Goibniu, Weyland the Smith

Power To Will (velle); The Power of Light

Magical Aspects Blood, Energy, Spirit, Heat, Flame, Sap, Life, Will,
Healing/Destroying, Purification, Fertility, Music

CORRESPONDENCES OF THE WEST

Element Water

Color Blue (black, gray, blue-green, green, indigo)

Time Twilight

Season Autumn

Zodiacal Signs Cancer, Scorpio, Pisces

Tool Chalice, Cauldron

Elemental Undine, Nymph

Angel Raphael

Wind Zephyrus

King Dagda, Dylan

Queen Dana, Boann

Weapon The Cauldron of Dagda

Item Cup

Sense Taste

Jewel Aquamarine

Plant Ferns, Lotus, Moss, Rushes, Seaweed, Water Lily

Tree Willow

Goddess aspects Aphrodite, Isis, Marianme, Mari, Tiamat, Yemaya

God aspects Dylan, Llyr, Manannon, Osiris, Poseidon, Neptune

Power To Dare (audere); The Power of Love

Magical Aspects Emotions, Feeling, Love, Courage, Daring, Sorrow,
The Unconscious, Learning, Storytelling

S	M	T	W	T	F	S
			1	2	3	4
5	6	7	8	9	10	11
12	13	14	15	16	17	18
19	20	21	22	23	24	25
26	27	28	29	30

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