Category: The Sabbats
HALLOWS BLESSING
HALLOWS BLESSING
To those whose feet are stilled
And those who laugh with us no more
To you we say, our love was with you here
And goes with you hence
To that place where you rest and revel.
May the dark Lord and sweet Lady
Guide your feet along the rocky paths
To the place where all is fresh and green
And lover, friends and ancestors wait
With open arms to greet you.
Go in peace, and with our blessing
Be rested and return when the Lady deems it fit
With the countless turns of the Great Wheel
We shall miss you
We shall meet you again in the green places of Her domain.
Samhain Spell – Spell for Astral Travel
SPELL FOR ASTRAL TRAVEL
(an out of body or lucid dreaming experience.)
“Syn, good Goddess of Locks and Doors, Open the Gates I now Implore.
Allow me to pass through the Astral veil; with speed, Grant fair winds to me sail.And when I’ve gained what I can learn, Roman Grant a hasty return”
Say this before Astral projection! I personally enjoy this one it really helps when I am trying to have an out of body experience. Most of the people would agree with me to use a meditation before some invocations to the
Gods and Goddesses. I would personally recommend it very much, because meditation allows you to float in the magical world, where you can make spells, pray, as well as meeting new friends from the other world. When preparing yourself for the magical working, let the feeling of love and peace flood your mind and your heart. That way you will never, ever hurt anyone
within the magical workings. (This is my personal advice. You do not have to take it but karma and the rule of three are real and you do tend to get back what you send out.)
When? waxing moon for spells of invitation or increase -Examples: spells to find love or get a job waning moon for spells of banishing or decrease -Examples: spells to end loneliness or financial problems full moon for: -maximum power -coven work
What for? The spells are often made according to zodiac circle. Every sign has its traditional needs, like:
Aries battle, beginnings
Taurus money spells, sex magic
Gemini communication
Cancer psychic work, lunar magic
Leo leadership, solar power
Virgo purification
Libra balance, work in law or for justice
Scorpio power
Sagittarius honesty, expansion
Capricorn overcoming obstacles
Aquarius healing
Pisces psychic work, endings
But, often spells are not made for traditional purposes, but for custom or adapted by you to suit a purpose or intent you fashion or look them up for in your personal Book of Shadows.
Who? This is very large question. It depends of what You believe in (I believe in Goddess,but for spells I use Gods also). You can use Gods, Goddess, Spirits, Heroes, etc. Try a good Wicca or Witchcraft Web page for a list of Gods and Goddesses and Invocations and Chants for Invoking them.
Isis: Protection, magic
Thoth: Protector of scribes and magic
Aphrodite: Love and passion
Invocation
Invocation can be as simple as they can get, like this:
O,____________
O, Isis
Just a little more complex:
Mighty ________, invoked by me
Mighty Thoth, invoked by Me
or very complex:
Seven stars of brightest skies invoke You, _______ to seek and find to love
in might, to give, to take and nothing to break.
Seven stars of brightest skies invoke You, Ra to seek and find to love in
might, to give, to take and nothing to break.
Make Your own and make it right, with the power of the Light.
Or if you can take the Karma try the darker or Black magic spells.
Find your own way to the Goddess’s or God’s word. You can listen and hear everything that happens within your world and make your own choice.
We are all born with the Divine gift of Freewill.
Samhain Oils – Protection Oil
PROTECTION OIL
Protection Oils are used to anoint any manner of objects in order to
enhance the purity of spiritual vibrations. This 1 is best made on The Dark of the Moon.
Add the ingredients and shake, to mix well, after each addition.
Samhain Spell – Protection Chant
PROTECTION
“By the dragons light, on this (month) night,
I call to thee to give me your might,
by the power of three, I conjure thee,
to protect all that, surrounds me, so mote it be!
Samhain Incense – General Sabbat Incense
SABBAT INCENSE
4 parts frankincense
2 parts Myrrh
2 parts Benzoin
1/2 part Fennel
1/2 part Bay
1/2 part thyme
1/2 part Pennyroyal
1/2 part Solomon’s Seal
1/4 part Rue
1/4 part wormwood
1/4 part Camomile
1/4 part Rose petals
Burn at Wiccan Sabbats.
Samhain Incense – Scrying Incense
SCRYING INCENSE
1 Part Mugwort
1 part Wormwood
Burn a small amount prior to scrying in a quartz crystal sphere, in flames, water, etc. Warning – smells bad!
Samhain Incense – Apparition Incense (caution)
Apparition Incense (caution)
3 parts Wood Aloe
2 parts Coriander
1 part Camphor
1 part Mugwort
1 part Flax
1 part Anise
1 part Cardamom
1 part Chicory
1 part Hemp*
Burn to cause apparitions to appear, if you really want this to happen.
Samhain God – Odin
Odin is a major god in Norse mythology and the ruler of Asgard. Homologous with the Anglo-Saxon “Wōden” and the Old High German “Wotan”, the name is descended from Proto-Germanic “Wodanaz” or “Wōđanaz”. “Odin” is generally accepted as the modern English form of the name, although, in some cases, older forms may be used or preferred. In the compound Wednesday, the first member is cognate to the genitive Odin’s. His name is related to ōðr, meaning “fury, excitation,” besides “mind,” or “poetry.” His role, like that of many of the Norse gods, is complex. Odin is a principal member of the Æsir (the major group of the Norse pantheon) and is associated with war, battle, victory and death, but also wisdom, magic, poetry, prophecy, and the hunt. Odin has many sons, the most famous of whom is Thor.
Odin had three residences in Asgard. First was Gladsheim, a vast hall where he presided over the twelve Diar or Judges, whom he had appointed to regulate the affairs of Asgard. Second, Valaskjálf, built of solid silver, in which there was an elevated place, Hlidskjalf, from his throne on which he could perceive all that passed throughout the whole earth. Third was Valhalla (the hall of the fallen), where Odin received the souls of the warriors killed in battle, called the Einherjar. The souls of women warriors, and those strong and beautiful women whom Odin favored, became Valkyries, who gather the souls of warriors fallen in battle (the Einherjar), as these would be needed to fight for him in the battle of Ragnarök. They took the souls of the warriors to Valhalla. Valhalla has five hundred and forty gates, and a vast hall of gold, hung around with golden shields, and spears and coats of mail.
Odin has a number of magical artifacts associated with him: the spear Gungnir, which never misses its target; a magical gold ring (Draupnir), from which every ninth night eight new rings appear; and two ravens Huginn and Muninn (Thought and Memory), who fly around Earth daily and report the happenings of the world to Odin in Valhalla at night. He also owned Sleipnir, an octopedal horse, who was given to Odin by Loki, and the severed head of Mímir, which foretold the future. He also commands a pair of wolves named Geri and Freki, to whom he gives his food in Valhalla since he consumes nothing but mead or wine. From his throne, Hlidskjalf (located in Valaskjalf), Odin could see everything that occurred in the universe. The Valknut (slain warrior’s knot) is a symbol associated with Odin. It consists of three interlaced triangles.
Odin is an ambivalent deity. Old Norse (Viking Age) connotations of Odin lie with “poetry, inspiration” as well as with “fury, madness and the wanderer.” Odin sacrificed his eye (which eye he sacrificed is unclear) at Mímir’s spring in order to gain the Wisdom of Ages. Odin gives to worthy poets the mead of inspiration, made by the dwarfs, from the vessel Óð-rœrir.
Odin is associated with the concept of the Wild Hunt, a noisy, bellowing movement across the sky, leading a host of slain warriors.
Consistent with this, Snorri Sturluson’s Prose Edda depicts Odin as welcoming the great, dead warriors who have died in battle into his hall, Valhalla, which, when literally interpreted, signifies the hall of the slain. The fallen, the einherjar, are assembled and entertained by Odin in order that they in return might fight for, and support, the gods in the final battle of the end of Earth, Ragnarök. Snorri also wrote that Freyja receives half of the fallen in her hall Folkvang.
He is also a god of war, appearing throughout Norse myth as the bringer of victory. In the Norse sagas, Odin sometimes acts as the instigator of wars, and is said to have been able to start wars by simply throwing down his spear Gungnir, and/or sending his valkyries, to influence the battle toward the end that he desires. The Valkyries are Odin’s beautiful battle maidens that went out to the fields of war to select and collect the worthy men who died in battle to come and sit at Odin’s table in Valhalla, feasting and battling until they had to fight in the final battle, Ragnarök. Odin would also appear on the battle-field, sitting upon his eight-legged horse Sleipnir, with his two ravens, one on each shoulder, Hugin (Thought) and Munin (Memory), and two wolves (Geri and Freki) on each side of him.
Odin is also associated with trickery, cunning, and deception. Most sagas have tales of Odin using his cunning to overcome adversaries and achieve his goals, such as swindling the blood of Kvasir from the dwarves.
On September 2, 2009 an amateur archaeologist found a small silver figurine at Lejre in Denmark. It has been dated to around AD 900. The figurine is only 2 centimeters tall and shows a person sitting on a throne adorned with two beast heads and flanked by two birds on the arm-rests. The excavator interpreted the piece as a representation of Odin, Hugin and Munin. Scholars specialising in Viking Period dress and gender representations, however, pointed out that the person is dressed entirely in female attire, making it more probably a goddess such as Freya or Frigga.
Samhain God – The Horned God
The Horned God is one of the two primary deities found in pagan religions. He is often given various names and epithets, and represents the male part of the religion’s duotheistic theological system, the other part being the female Triple Goddess. In common Wiccan belief, he is associated with nature, wilderness, sexuality, hunting and the life cycle. Whilst depictions of the deity vary, he is always shown with either horns or antlers upon his head, often depicted as being theriocephalic, in this way emphasizing “the union of the divine and the animal”, the latter of which includes humanity.
The term Horned God itself predates Wicca, and is an early 20th century syncretic term for a horned or antlered anthropomorphic god with pseudohistorical origins who, according to Margaret Murray’s 1921 The Witch-Cult in Western Europe, was the deity worshipped by a pan-European witchcraft-based cult, and was demonized into the form of the Devil by the Mediaeval Church.
The Horned God has been explored within several psychological theories, and it has also become a recurrent theme in fantasy literature since the 20th Century
In traditional and mainstream Wicca, the Horned God is viewed as the masculine side of divinity, being both equal and opposite to the Goddess. The Wiccan god himself can be represented in many forms, including as the Sun God, the Sacrificed God and the Vegetation God, although the Horned God is the most popular representation, having been worshipped by early Wiccan groups such as the New Forest coven during the 1930s. The pioneers of the various different Wiccan or Witchcraft traditions, such as Gerald Gardner, Doreen Valiente and Robert Cochrane, all claimed that their religion was a continuation of the pagan religion of the Witch-Cult following historians who had purported the Witch-Cult’s existence, such as Jules Michelet and Margaret Murray.
For Wiccans, the Horned God is “the personification of the life force energy in animals and the wild” and is associated with the wilderness, virility and the hunt. Doreen Valiente writes that the Horned God also carries the souls of the dead to the underworld.
Wiccans generally, as well as some other neopagans, tend to conceive of the universe as polarized into gender opposites of male and female energies. In traditional Wicca, the Horned God and the Goddess are seen as equal and opposite in gender polarity. However, in some of the newer traditions of Wicca, and especially those influenced by feminist ideology, there is more emphasis on the Goddess, and consequently the symbolism of the Horned God is less developed than that of the Goddess. In Wicca the cycle of the seasons is celebrated during eight sabbats called The Wheel of the Year. The seasonal cycle is imagined to follow the relationship between the Horned God and the Goddess. The Horned God is born in winter, impregnates the Goddess and then dies during the autumn and winter months and is then reborn by the Goddess at Yule. The different relationships throughout the year are sometimes distinguished by splitting the god into aspects, the Oak King and the Holly King. The relationships between the Goddess and the Horned God are mirrored by Wiccans in seasonal rituals. There is some variation between Wiccan groups as to which sabbat corresponds to which part of the cycle. Some Wiccans regard the Horned God as dying at Lammas, August 1; also known as Lughnasadh, which is the first harvest sabbat. Others may see him dying at Mabon, the autumn equinox, or the second harvest festival. Still other Wiccans conceive of the Horned God dying on October 31, which Wiccans call Samhain, the ritual of which is focused on death. He is then reborn on Winter Solstice, December 21.
Other important dates for the Horned God include Imbolc when, according to Valiente, he leads a wild hunt. In Gardnerian Wicca, the Dryghten prayer is recited at the end of every ritual meeting contains the lines referring to the Horned God:
| “ | In the name of the Lady of the Moon, and the Horned Lord of Death and Resurrection | ” |
According to Sabina Magliocco, Gerald Gardner says (in 1959’s The Meaning of Witchcraft) that The Horned God is an Under-god, a mediator between an unknowable supreme deity and the people. (In Wiccan liturgy in the Book of Shadows, this conception of an unknowable supreme deity is referred to as “Dryghtyn.” It is not a personal god, but rather an impersonal divinity similar to the Tao of Taoism.)
Whilst the Horned God is the most common depiction of masculine divinity in Wicca, he is not the only representation. Other examples include the Green Man and the Sun God. In traditional Wicca, however, these other representations of the Wiccan god are subsumed or amalgamated into the Horned God, as aspects or expressions of him. Sometimes this is shown by adding horns or antlers to the iconography. The Green Man, for example, may be shown with branches resembling antlers; and the Sun God may be depicted with a crown or halo of solar rays, that may resemble horns. These other conceptions of the Wiccan god should not be regarded as displacing the Horned God, but rather as elaborating on various facets of his nature. Doreen Valiente has called the Horned God “the eldest of gods” in both The Witches Creed and also in her Invocation To The Horned God.
Wiccans believe that The Horned God, as Lord of Death, is their “comforter and consoler” after death and before reincarnation; and that he rules the Underworld or Summerland where the souls of the dead reside as they await rebirth. Some, such as Joanne Pearson, believes that this is based on the Mesopotamian myth of Innana’s decent into hell, though this has not been confirmed.
Samhain Goddess – Ishtar
Ishtar’s Descent into the underworld
One of the most famous myths about Ishtar describes her descent to the underworld. In this myth, Ishtar approaches the gates of the underworld and demands that the gatekeeper open them:
If thou openest not the gate to let me enter,
I will break the door, I will wrench the lock,
I will smash the door-posts, I will force the doors.
I will bring up the dead to eat the living.
And the dead will outnumber the living.
The gatekeeper hurried to tell Ereshkigal, the Queen of the Underworld. Ereshkigal told the gatekeeper to let Ishtar enter, but “according to the ancient decree”.
The gatekeeper lets Ishtar into the underworld, opening one gate at a time. At each gate, Ishtar has to shed one article of clothing. When she finally passes the seventh gate, she is naked. In rage, Ishtar throws herself at Ereshkigal, but Ereshkigal orders her servant Namtar to imprison Ishtar and unleash sixty diseases against her.
After Ishtar descends to the underworld, all sexual activity ceases on earth. The god Papsukal reports the situation to Ea, the king of the gods. Ea creates an intersex creature called Asu-shu-namir and sends him-her to Ereshkigal, telling him-her to invoke “the name of the great gods” against her and to ask for the bag containing the waters of life. Ereshkigal is enraged when she hears Asu-shu-namir’s demand, but she has to give him-her the water of life. Asu-shu-namir sprinkles Ishtar with this water, reviving her. Then Ishtar passes back through the seven gates, getting one article of clothing back at each gate, and is fully clothed as she exits the last gate.
Here there is a break in the text of the myth. The text resumes with the following lines:
If she (Ishtar) will not grant thee her release,
To Tammuz, the lover of her youth,
Pour out pure waters, pour out fine oil;
With a festival garment deck him that he may play on the flute of lapis lazuli,
That the votaries may cheer his liver. [his spirit]
Belili [sister of Tammuz] had gathered the treasure,
With precious stones filled her bosom.
When Belili heard the lament of her brother, she dropped her treasure,
She scattered the precious stones before her,
“Oh, my only brother, do not let me perish!
On the day when Tammuz plays for me on the flute of lapis lazuli, playing it for me with the porphyry ring.
Together with him, play ye for me, ye weepers and lamenting women!
That the dead may rise up and inhale the incense.”
Formerly, scholars believed that the myth of Ishtar’s descent took place after the death of Ishtar’s lover, Tammuz: they thought Ishtar had gone to the underworld to rescue Tammuz. However, the discovery of a corresponding myth about Inanna, the Sumerian counterpart of Ishtar, has thrown some light on the myth of Ishtar’s descent, including its somewhat enigmatic ending lines. According to the Inanna myth, Inanna can only return from the underworld if she sends someone back in her place. Demons go with her to make sure she sends someone back. However, each time Inanna runs into someone, she finds him to be a friend and lets him go free. When she finally reaches her home, she finds her husband Dumuzi (Babylonian Tammuz) seated on his throne, not mourning her at all. In anger, Inanna has the demons take Dumuzi back to the underworld as her replacement. Dumuzi’s sister Geshtinanna is grief-stricken and volunteers to spend half the year in the underworld, during which time Dumuzi can go free. The Ishtar myth presumably has a comparable ending, Belili being the Babylonian equivalent of Geshtinanna.
“Croning Blessing”
“Croning Blessing”
by Noel-Anne Brennan
We call to you now, Ancient One, From the times before the Beginning, from the place before time, Eternal. We call to you, Dark Moon, Mighty One, By all your names Spoken and unspoken. Rhea, Mother of Time, Macha, Lady of Power, Baba Yaga of the forests, Kali, Dark Mother, Hecate of the Crossroads, Queen of magic. Mighty Goddesses and Crones, Bless us And bless the Crones Of our circle, First among sisters. Bless them, bless them, bless them, Mighty Ones. We thank you.
“Samhain Dream”
“Samhain Dream”
by Myria/Brighid October 1999
It is Samhain …The Night of Shadows. The Circle is cast around the fire, And through the darkness, we glance, For the veils are thin, in this sacred night! Ancient voices around us, Whispering old and forgotten songs, While we dance the Spiral Dance, To meet Her. And there She comes, The Lady of the Gate! Power and compassion evolving us, As a dark but comforting wave. Beautiful Queen of the Dark Night! With Her mantle of raven’s feathers, And eyes deep with wisdom. Cerridwenn! She opens Her arms, in a welcoming embrace, We feel around us the flow of love, Of Her Eternal Grace. And then we hear Her voice, Melodious and grave, That speaks from inside our soul, As an echo in a cave. Blessed Daughters of My Heart, I hear your prayers from afar. And that is why I came tonight! Do not despair when the times are hard! Do not abandon the Path you found! For time has come for My return, And you, Loved Ones, shall open the way, Singing my name as the ancient bards. I am always with you, do never doubt that! I am the Old and the Young One! I am the Keeper of the Gate! I am the Master of Time! I am the Dark Goddess of Death! I am the Bright Goddess of Dawn! I am The One! I am Cerridwenn!
Samhain, October 31st, is a good day for….
October 31st
Bake, Cut Firewood, Cut Hair to Increase Growth, Mow to Increase Growth, Castrate Farm Animals, Dig Holes, Wean, Potty Train, Wax Floors
Bring Out Your Dead: Celebrate and Grieve at Samhain
Bring Out Your Dead: Celebrate and Grieve at Samhain
by Freya Ray
Sometimes it seems the past is this great labyrinthine thing, infecting, affecting, even overshadowing the present. When you’re “doing your work,” it’s easy to get stuck in process hell, reliving the painful events of your past. If, on the other hand, you’re busily pretending your past is no longer affecting you, the serpentine tentacles of old behaviors and fears reach out from your subconscious, pushing you to recreate your pain until it can finally be healed.
Quite frankly, both of these extremes suck.
We all have pasts, we all have old pain that needs to be healed. We have all lost friends, loved ones, cherished places and times. We have all had things that brought us joy that are no longer part of our lives. All of us.
Bring out your dead!
There is a middle ground. I don’t mean “therapy light,” or giving lip service to your “issues.” I mean truly honoring and grieving the things you have lost, in their time, and then moving on.
There is a saying that I’m going to mangle, something to the effect that the deeper our pain, the deeper it carves the channels for our joy. Samhain is not the time of year that encourages you to continue in a shallow, placid existence. Samhain is not big on denial or avoidance. Samhain is the time of the dead. The time when the doors between the worlds open.
This is not a trivial moment! It is a spectacular opportunity to bring out your dead. Bring them out! Celebrate their lives, their passings. Honor the good and the bad of what there was. Grieve, rage, and celebrate. All together.
For the worlds are mingling on All Hallows Eve. The worlds are closer, all this month.
Feel the presence of those who have gone, and take this moment to celebrate their passage through your life.
Celebrate.
Grieve.
It is all one; both are the path to truth and beauty. You must explore both of these extremes to be at peace with your past.
To be at peace with what has gone.
Your dead need not be physically dead. They can be dead to you, the relationship shattered. They can be an active part of your life, but some aspect of your relationship is no longer possible. When you think of what you have lost, it may be your innocence, or your childhood home, your first love, your soulmate you’ve never met, the eighties, dependence or independence, being part of a family or a lost pet.
No matter. We have all lost things that were precious.
We move through our lives, full of “I’m fine” and “No big deal.” Or we relive it over and over, complaining about it to anyone who will listen, paying therapists to be our guaranteed audience.
Three things must happen: grieving, celebrating and moving on.
Leave out one of this magical trinity, and it loses its power. You must admit the feelings of pain and loss to get them out of your body. Unshed tears form a wall around your heart like a moat. I can see them when I look at people’s auras. They stay there until you move them out of your body, flowing toward release on your tears.
Celebration cannot be neglected. If you don’t honor the good things brought to your life by something gone, you cannot understand the pain. You cannot embrace the experience as a gift, a lesson. You disempower yourself if you choose to ignore the gifts of any experience in your life. “Poor me, that sucked” is a weak stance. “Yes, that hurt, what a pain in the ass that I had to go through that loss, and yes at the same time I am grateful for the gifts the experience has brought me” is a powerful stance.
“It was my experience, you cannot take it from me. You cannot convince me that I am a lesser person for having lost that thing I cherished. I made no mistakes. I chose my path, as the best path for my growth.”
And then moving on. That’s why we have the seasons, the cyclic energies of the planet. The larger forces that surround us are here to aid us in releasing that which no longer serves us. The energies will be building, coming to a peak. October 31 is a beautiful night for ritual, for honoring, grieving and releasing that which is gone. That which is dead.
Bring out your dead.
Bring them out! Create an altar honoring those who are gone. Put pictures or mementos of your ancestors on it. Arrange photos of family or friends who have passed. Draw representations of things you have lost — pictures of your feelings about hope vanished, possibility eradicated, love lost, opportunities gone. Bring it all up, let it all out. Put it all there, together, where you can see it.
When you’re done crying…
Stand there and love it. Love it! Love them all, all the things you’ve let go of. Love yourself for being a living, breathing being standing there loving what’s gone. Love the gifts of memory that allow you to cherish beings who no longer have physical form. Love all of life, which teaches us with pain as well as joy.
Love. Decorate your altar with offerings. Choose items from your heritage to honor your ancestors, or borrow freely if you resonate more with another culture. Burn sage, offer pollen or cornmeal, put out cups of whiskey or tea, light a cigar, give chocolate or rice or sweet cakes or honey, arrange fresh flowers.
Allow this altar to be a part of your life for a few days, bringing the lost into your consciousness.
When it is time, let it go. Burn offerings or painful reminders. Burn your drawings of your pain. Send prayers of gratitude and good wishes for the departed off wherever prayers go. Send your ex your blessings.
Release, release, release.
When your tears are done, when the time of grieving and celebrating the past is done, let it go. Dismantle your altar, putting photos back where they belong, giving the offerings to the earth, getting rid of that which no longer serves you.
Release, release, release.
Then bring your attention back to you. Still standing, you. Still breathing, you. Still loving. Take your attention and your power back inside your own body, and embrace this moment. This one moment, when all power is yours. When all choice is yours.
And move forward with the living.
Freya Ray is a professional psychic, shaman, writer, and teacher.
A Pagan Hunts the Fruits of Autumn
A Pagan Hunts the Fruits of Autumn
by Catherine Harper
Sometime in September I wake up and the sky is gray, the day is cool, the bright golden harvest has begun its descent into the quieter late autumn, and even as much as I love the sun, I am relieved. It’s as if the shorter days give me license to stay content inside, writing and cooking, or to cover up outside after I have become a little weary of sun and skin. By the time the weather turns, I am always ready to turn a bit inward. It has been a sunny summer and a good, warm harvest, and now it is time for things to be a bit more muted and for rest.
By Mabon, I should have a cord or two of apple wood stacked for the oven. The bright fruits of summer are finishing in the garden, the winter squash thinking about hardening their shells, the beans and tomatoes coming in. The sunny days are some of the best for hiking and bicycling, cooler weather bringing us out of summer’s languor. But the Indian summer, if we are so lucky as to be granted one, is transitory, a red and gold finale to the light half of the year, and the gray days and rains are waiting.
What is startling about our winters is not so much the amount of rain (well, maybe some years), for all the press that it gets, but the contrast between our mild climate and the dark that descends on us. For all that we see little snow or freezing, the Puget Sound is decidedly north, and through the equinox the length of the days shifts rapidly, swinging toward the winter days, which are barely more than half the length of their long summer counterparts. Add the frequently overcast sky, which lets so little light through, and non-natives who have spent the summer munching cherries and blackberries through our 10 o’clock twilight often find themselves fleeing south.
But the dark time of the year is not without its pleasure, a period of rest and contemplation after the frenetic summer. It is a wonderful time for the pleasures of the table, with maybe even a fire on the heart, or a soup simmering on the back of the stove. People begin to move indoors again; life becomes private. And in the fall many of us go into the woods, alone or in quiet twos and threes, and spend time among the shadowed places, relishing the cool, the dark, the rain, and looking for mushrooms.
Mushrooms have a mixed reputation in this country, especially those vast arrays of species that aren’t the familiar grocery store buttons. Esteemed by foodies, feared or scorned by much of the populace, valued by some for their hallucinogenic properties, most people seem to approach mushrooms with opinions already formed. It should not be a surprise, since so much of our culture we have inherited, with our language, from the English, who are, compared to many of their mushroom-loving European brethren, noted fungiphobes. (Which is not to say the English never partake, but merely they tended to regard the mushrooms with a skepticism quite different from the affection of the French and Eastern Europeans, or the wild adoration of many Russians, to name a few.)
The Pacific Northwest has been greatly blessed by the mushroom gods, and we are a veritable haven for fungi. The woods and wet falls and springs are ideal for mushrooms, and we have one of the larger and most reliable fruitings of anywhere in the country. Even in the city, on lawns, in parks and landscaped patches, we have an unusually rich and diverse community of fungi (though care should always be taken when hunting in landscaped areas so as to avoid contaminants).
It never fails to amaze me how many people simply do not notice this bounty that fruits in our area. Many times, when I first take people hunting they simply don’t see the mushrooms in the grass, on the ground or hiding in the shadows under a rhododendron. And then when they train their eyes to see, it is as if they have glimpsed faerie, and are amazed at this other world, always there, that has suddenly opened up before them. For the mushrooms are not always small or unobtrusive. I have found Agaricus augustuses fully 11 inches across at the cap, as big as dinner plates, or Amanita muscarias only slightly smaller and bright red with white spots hatching next to a college library.
In the woods, the Amanita muscarias, which fade as they age to a salmon pink while retaining their white spots, sometimes come up in rings fully twelve feet in diameter. These are, as it happens, one of the most interesting hallucinogenic mushrooms for shamanic use worldwide, though the amount and type of toxins varies by region, and I wouldn’t recommend playing with our local varieties. Amanitas in general are one of the more perilous families of mushrooms, containing some of the most poisonous specimens found in this region. There is recorded use of amanitas from North America to Siberia, as well as interesting speculation that they were the source of the vedic drug soma.
And, as an interesting footnote regarding hallucinogenic mushrooms, the Psilocybe stuntzii, one of the mushrooms most often hunted for its perception-altering properties, though not as potent as its cousin Psilocybe cyanescens, was originally identified on the University of Washington campus, and is named after the former professor of mycology there, Daniel Stuntz. While, at least as I understand it, these mushrooms were not originally native to this area, they have become quite common around universities, libraries, government buildings and other landscaped areas. And hunter beware: While some people would caution against any consumption — which is, of course, illegal — at least be aware that these sometimes intermingle with deadly Gallerinas, so if you’re not absolutely sure, don’t put it in your mouth. We tend to be rather attached to our livers and don’t function very well or long, without them.
So before I begin describing some of our easier and more rewarding mushrooms to hunt, a few words of caution. First off, while mushrooms are not really any more likely to be poisonous than plants, some are poisonous, mostly of a sort that will give you gastrointestinal distress, and a very few are quite poisonous and can kill you.
The problem with mushrooms is that most people learn at least a little bit of plant identification as children — enough, say, to recognize a holly’s berries and know they will be deleterious to one’s health, whereas blackberries can only enhance it. Many who can recognize red huckleberries, dandelions, wild onions, hazelnuts and other common wild edibles, know not to eat nightshade or water hemlock and have at least a rudimentary idea of what features might be significant in distinguishing one plants from another. Most of us, however, did not grow up with even this basic background in fungi, and so until we have had time to acquaint ourselves with the mycological world and train our eyes to their identifying features, our abilities to reliably tell one mushroom from another are often rather weak. It’s not that mushrooms are inherently more difficult to distinguish, but that as a culture we tend to be less learned in how to go about this. However, until we have had a chance to hone these skills, it is not a good idea to go sampling mushrooms that you believe resemble those found in guides, or even this article. The first rule or foraging is never to eat anything you haven’t positively identified.
This same precaution applies to people who have learned to hunt mushrooms in one area, and then moved to another. While your skills will do you in good stead, make sure you take a while to familiarize yourself with our native mushrooms, both nourishing and otherwise, before you add them to your diet. The most common cause of mushroom poisoning on the west coast is among immigrants who eat certain (sometimes deadly) Amanita species that are not native to their homelands, not being aware of the need to distinguish them from familiar edible species.
If you want to make a more serious study of mushrooms, there are a number of excellent guidebooks — paramount among which are David Arora’s pocket guide All the Rain Promises (perhaps the best introductory text on mushrooms) and the larger and more hard-core Mushrooms Demystified. Even better, the Puget Sound Mycological Society (www.psms.org) holds monthly meetings throughout the fall, winter and spring and is a good place to learn hands-on identification from experienced mushroomers, among other diversions.
I use the word “mushrooms” here to describe any fleshy fungus, edible, umbrella-shaped or otherwise. The popular term “toadstool” has no particular biological meaning, though it is sometimes used, primarily by those who are not fond of mushrooms, to refer to ones they regard with suspicion. All mushrooms are the fruiting bodies of organisms that live either in ground or in wood or another organic substrate (called “mycelia”) or in symbiosis with plant roots (called “mycorrhizia”). The most recognizable mushrooms have the umbrella shape we are accustomed to from the grocery store, consisting of a stem and a cap, the underside of the cap having either gills (as do the more common cultivated varieties) or pores (mushrooms with pores look as if the underside of the cap is made out of a porous, spongy material).
Here are a few of my favorite mushrooms, ones that fruit in profusion this area and that are, if not foolproof at least (to steal a phrase from David Arora) reasonably intelligence-proof. Again, I do not expect this listing to replace a guidebook or trained identification, but I hope it might be a good place to start informal investigations. (If in doubt, if you have found a field of beautiful mushrooms that you can not identify on your own and yet cannot in conscience ignore, drop me a note at tylik@eskimo.com, and I’ll try either to help you or refer you to someone both local and qualified.)
Fairy Ring Mushroom (Marasmius oriedes)
This is one of the most common ring-forming lawn mushrooms, and a great favorite among pagans for its folkloric associations. (Do not, however, assume that all ring-forming lawn mushrooms are edible — many circles of mycelia will fruit along the perimeter, forming rings. Nor does the fairy ring mushroom always form rings.) This mushroom is an opportunist, meaning that it will fruit spring and fall, often several times a season, as long as the conditions are right. (Mostly, it awaits sufficient moisture.) The mushroom world has given us a great variety of hard-to-differentiate “little brown mushrooms” (known as LBMs), many of which most mushroomers do not bother with, but this one is worth knowing, as it is not only common but tasty, with a light, delicate flavor that goes particularly well with lemon and the gentler alliums.
This cream- to buff-colored mushroom stands only two to three inches tall, with a cap usually about one inch across in diameter at maturity. Its gills are straight, evenly spaced, do not fork or split and have light-colored spores. The cap often has a hump in the middle, giving it a bit of the appearance of a hat at maturity. The stem is fibrous and not particularly appetizing. The entire mushroom dries very easily and reconstitutes quickly after being soaked in water. Collecting mushrooms from a circle will encourage the underground mycelia to produce more, just as collecting beans results in more beans, and so can be done without fear of damaging the organism.
Boletes and Cousins
Boletes are plump, fleshy mushrooms with spongy pores on the undersides of their caps rather than gills. This is the clan of the Porcini, one of the most highly prized of all edible mushrooms. The clan breaks down into three families, Boletus, the true boletes; Suillus, the slippery jack; and the Lecinums, a family that includes the birch boletes and other fine edibles.
The basic rule of thumb given for boletes is that they are safe to eat if their pores are yellow or white, and neither the pores nor the stem are red, or stain blue when bruised. However, while this rule of thumb will take you fairly far and is the reason boletes have a reputation for being a safe family, it is not entirely reliable. Better by far to get a proper identification book and key out each mushroom completely.
If the “bolete” you find has a notably slippery or, if drier, sticky surface, it is a slippery jack. (Also, slippery jacks tend to but don’t always have larger pores that are often radially arranged.) Slippery jacks are among our most common boletes, and if they are not among the most prized, the edibles among them can be fine despite their tendency towards sliminess.
If the “bolete” you find does not have a sticky or slippery cap, has closely packed pores and a smooth stem, you have found a true bolete. Not all true boletes are edible, but many of those that are are choice, so it may well be worth your while to properly identify it. However, be warned that we are not the only creatures who like to eat boletes, so keep a close eye our for insect infestations and slug damage. Boletes age quickly and aren’t worth collecting past their prime, though they dry very well if you find yourself in possession of a large quantity.
If your bolete is again without a slippery or sticky cap, but the stem has a dark webbing that looks rather like the cheek of a dark-haired, fair-skinned man who has not shaved for a day or two, it is a Leccinum. While this family is not generally as highly prized as some of the true boletes, some of them are quite tasty and very common in this area, especially growing in association with birch trees. These, too, dry very well, though they rather oddly turn black in the drying process.
Chicken of the Woods
This is a shelf mushroom, rather like the hard, white-bottomed artists’ conks one finds growing off the sides of trees. However, chicken of the woods is one of those mushrooms that is easy to recognize because it looks like nothing else on this earth. Softer than a woody conk, growing in ruffled shelves on the sides of trees and dead wood, chicken of the woods is an amazing day-glow orange on top, and a paler yellow underneath. When young and tender, it can be delectable, having a flavor and texture very similar to that of chicken, though it requires a long cooking. Older specimens tend to be tougher and sour, though this can, at least in part, be remedied through long cooking and careful seasonings. This mushroom is often available during the fall at the Pike Place Market.
As with most mushrooms, even once you have positively identified it you shouldn’t have a large serving if you haven’t eaten it before, because some people have unpleasant reactions even to mushrooms that are generally edible.
Chantrelles
For many, the chantrelle, golden and shaped like the mouth of a trumpet turned upward toward the sky, is the prince of the wild mushrooms. (However, there is another mushroom named “the prince” that is a large, almond-scented relative of the grocery store agaric and not in the least related to the chantrelle.) Chantrelles are forest mushrooms, growing from mycorhizia. They are most easily identified by their thick, veined gills, which stand out as rounded ridges rather than the knife-edges of true gills. In our area, both the white and gold chantrelles are fairly common, though only the gold is hunted in large numbers for the commercial trade. Personally, I like the white at least as well. There are also more fragile black and blue varieties.
Not all native chantrelles are edible, there being a common inedible variety that is feathered across the surface of the cap. If in doubt, e-mail me and I’ll help resolve the problem for only a tithe.
Shaggy Manes
Shaggy manes are another opportunist, and another mushroom commonly found in parks, on lawns and other haphazard locations. These look like tall, white eggs, standing on end, usually in grassy areas or on ground that has been disturbed in the last few years. On closer investigation, you will find these fragile, white mushrooms have hollow stems and a long gilled cap covered with delicate feathery white shags that almost completely hides the stem. As they age, the bottom edge of the cap begins to turn pink, and then dark, and finally dissolves to black liquid. This liquid is essentially the same as giving the shaggy mane’s buff-colored cousins, the inky caps, their name. It is dark brown, and thinned with water does indeed make a fine ink, well-suited to magickal use. In fact, collecting shaggy manes and inky caps for ink might be one of the safest ways to embark on mushroom hunting.
Oyster Mushrooms
These days, many people are familiar with this white to grayish-buff wood-growing mushroom, since it is widely cultivated and available (for a fancy price) from most grocery stores. There are actually a great many varieties of oyster mushrooms, and they are common growing on trees and dead wood throughout this region. These are tender, gilled mushrooms that grow in shelf-like lobes with either no discernible stem or a stem off to one side rather than centered, as is the case with most familiar mushrooms. They fruit spring and fall, as conditions permit. In fact, a distinction is made between “angel wings” and “oyster” mushrooms, the former whiter and more delicate than the latter. However, both cook up well.
Happy mushroom hunting!
Getting Married One Chakra at a Time
Getting Married One Chakra at a Time
by Freya Ray
Marriage. We all know couples that do it and succeed. They have the big wedding, and then they’re at least reasonably happy with each other and have a nice long run. But what about the other version? Tom and Jeff or Jeff and Betty or Betty and Sue live together reasonably happily for years, decide to get married/handfasted/have a commitment ceremony, and within months aren’t speaking to each other.
What happens to cause this? Why do functional relationships crater so completely after a wedding? Surely it’s not just the stress of a big emotional production, as this type of breakup seems far more common than breaking up due to other kinds of stress. It’s almost predictable with many couples — wedding, three months later distance and fighting, three months after that filing for divorce.
I have a theory. I hope it’s even one that will help people avoid this fate themselves.
The focal point of a commitment ceremony is just that: the taking of vows that speak to the couple’s commitment to each other. Vows. The problem with vows is that they have great power, power beyond the words themselves. When spoken in front of one’s entire community of family and friends, in a sacred setting consecrated to the Divine, they are immensely powerful. They take on a life of their own.
And (drum roll, please) every way in which the relationship does not currently live up to the vows declared is immediately thrown in the couple’s faces.
If you vow to love and there are resentments in your heart, those will become magnified and impossible to hide. If you promise to take care of your partner and aren’t sure you mean it, that will be tested. If you promise to be truthful and sometimes you avoid the issue, you will get caught. Any and all ways in which reality does not live up to the grand promises made will be brought to the surface for attention.
It’s bad enough in a traditional wedding ceremony. To “love, honor and cherish, in sickness and in health… till death do us part” is hard. But at least it’s simple. There are just three things, which are pretty standard noble virtues. One should always love, honor and cherish the people in one’s life, whoever they are. But pagans have a bad habit of writing their own vows, and the next thing you know they’ve spent five minutes describing all they’re going to do and be for each other.
It’s a long laundry list of good intentions. When half of them come screaming at you for immediate remedial work, it’s overwhelming.
Welcome to the post-ceremony meltdown.
If you don’t believe me, do a mental inventory of the couples you’ve known who have broken up soon after their wedding. Most of the time, they break up because of issues they knew about before they got married. The issues were stuff they thought they could live with and were living with. And the issues were in conflict with the vows taken. When the issues were something to be accepted as part of living together, they could be worked with. When the full force of collective intention had been directed at a life consonant with the higher virtues and in conflict with the bad habits, it quickly leads to disaster.
How to avoid this? Well, you could only marry someone with whom you have no issues whatsoever. Ha! Welcome to lifelong celibacy. Or you could only promise to take one day at a time and care about each other as best you can in the moment and try to be nice. Seems rather pointless, doesn’t it?
How about taking things in stages?
Who says you have to get married all at once?
I’m proposing a chakra wedding ceremony — well, actually, seven or eight of them. In a series. Strung out over time.
Say we’ve got a couple with the following issues: He is tempted to lie and cheat occasionally; he comes from money and she doesn’t, so she feels guilty that he makes most of their money; she’s more powerful psychically and has a bad habit of using her intuition to manipulate him into doing what she wants him to. Before you think, “Wow, what a mess! They should never get married,” let me tell you this is not that bad a set of stuff. It’s just that mostly we only look at one problem at a time and minimize its importance. All of these issues can be overcome, and the couple is probably together to do the healing work to overcome them.
So what have we got here? We’ve got a belly chakra issue with the cheating, a root chakra issue with the money and dependency stuff and a third-eye issue with the psychic stuff.
The couple has a wedding; they promise to be honest and faithful, to take care of each other for richer and for poorer, and to respect each other, compromise and work through things together as equal partners. They’ve announced their intentions to eradicate their three huge issues, all in one day, when they’re already tired and overwhelmed on innumerable levels from the wedding stress.
Instead, why not try making a commitment to each other one chakra at a time? Have a private ceremony, speaking your root chakra vows to each other. Promise to take care of each other physically and financially. Promise for sickness and health, for richer and poorer. But leave all the rest of the stuff out of it.
Then sit back and wait for what comes up. Our example couple would, I hope, have opportunities to discuss their class issues, negotiate ways to share money, clarify for her that he loves her regardless of the amount of money she brings in and so on. They will have plenty of stuff to work through to keep them busy. Money issues, basic survival financial stuff, is incredibly stressful. It’s enough all by itself.
Issues that could come up at root for another couple might have to do with health, dependency, responsibility and reliability, getting off the couch and finding a damn job, where to live, getting out of debt, who’s going to do the cooking and cleaning, sleeping issues and so on. Everything having to do with survival on the material plane. Plenty.
Have a ceremony for your root chakras, and then do all the healing and cleanup work required. Do all the negotiation, moving, figuring out of schedules, learning how to live together, financial planning. Whether it takes six days or six years, stay with this one set of stuff until it feels clear. Then and only then, have a ceremony to commit to each other at the belly chakra.
Sexuality and relationships live at the belly. Many couples are going to have quite the rodeo ride here. Survivor issues, fidelity challenges, past relationships both good and bad, sexual incompatibilities and expectations and everything of that nature arises here.
In our example couple, he’ll get caught trolling for women on the Internet, or she’ll find a letter from a woman he cheated with a year ago, or he’ll confess to his urges, or something. It will come up. They’ll talk about it, fight about it, get couple’s counseling and either work through it or not. But, supposing they’ve done the root-chakra work first, they’ve got a vastly better chance of making it through, because they have a solid foundation to stand on. She knows he loves her enough that he doesn’t mind supporting her. She’s seen the way he’s been willing to talk through their root chakra incompatibilities and negotiate compromises. And it’s just the one thing.
Over time, maybe they’ll find the source of his need to cheat, he will get therapy for that, and it’ll be handled. Another couple might need to work out that she wants sex every day and he only once a week, she can’t have oral sex due to sexual abuse, he isn’t totally over his ex-girlfriend, she wishes he were in better shape, he wants to get kinky and she doesn’t. Etcetera. Every couple is likely to have sexual issues of some kind or another, and it takes time to work through them. Six days or six years later, you move on to the solar plexus.
Power. Power and success in the world, your sense of personal power and your level of power in the relationship. It’s a murky area, and every couple needs to deal with who’s running things and how the power is shared or not. It’s never as simple as “Let’s negotiate everything equally.” You’d go insane. You can’t sit down and process your feelings about zucchini in the grocery store. You can’t call each other during the day to find out if it’s okay to spend $10 on your lunch instead of $8 today. You need to divide up responsibilities somewhat, so you both understand what’s yours to decide, what’s the other’s to decide and what’s shared. This takes time to sort out.
I’m not going to go through all seven chakras, as you can study up on them and figure the rest out for yourself. Running through the first three in some detail gives you enough information to get started and a sense of what I’m talking about. There’s plenty there to deal with. You’ve got time to become an expert on chakras before you’re done with the first three, I promise.
What I’m proposing is that a couple deepens their commitment to each other one chakra at a time. When you’ve gotten through all seven, and you feel good, solid, stable and clear with each other on all fronts, then you can invite a couple hundred people over to help you celebrate your union. Take the public vows, inviting your community to hold that energy with you. Step into the arena of a sacred vow with a reasonably clear path between you.
Give yourselves time to grow closer. Give yourselves time to catch up to your promises, one step at a time. Breathe and grow closer in between each one.
You know you love each other. You know you’ve come together for your healing and to help each other move forward personally and spiritually. You know your love is not a simple thing, but rather a complex, intricate dance of life between you. If it were a tree, you wouldn’t transplant it, prune it and harvest its sap all in the same day. If you were managing a company, you wouldn’t announce layoffs the same day that the new product line is released. Don’t pile everything on the same day in your relationship either. Manage it more gracefully, taking one step at a time.
It’s just a thought. Whatever you do, bright blessings for you and all your loving relationships.
Freya Ray is a professional psychic, shaman, writer and teacher. She is available as a psychic for parties and events such as Samhain parties. In readings, she accesses the Akashic records and the client’s guides, bringing her clients the most useful information available for life’s challenges and adventures. She has worked at Phoenix and Dragon in Atlanta and Rainbow Moods and Lemurian Imports in Tucson. Her writing has appeared in the Sedona Journal of Emergence, the New Times, the Awareness Journal and the Magical Journal. She can be reached for comment or for psychic readings by phone at (206) 276-4290 or freya_ray@yahoo.com. For full information on her practice and a writings archive, check out www.freyaray.com/.
About Mabon
About Mabon
a guide to the Sabbat’s symbolism
by Arwynn MacFeylynnd
Date: September 20-23 (usually, the date of the calendar autumn equinox).
Alternative names: The Autumn Equinox, the Second Harvest Festival, the Feast of Avalon, Equizio di Autunoo and Alban Elfed.
Primary meanings: The Fall Equinox falls exactly opposite the Spring Equinox of March 20 to 23. Both are times of equal night and equal day. The Equinox is the time of equality between the God and Goddess–the God represented by the Sun, the Goddess by the Moon; fruitfulness of the land results from their connection, and now the harvest’s bounty is brought in and stored against winter and dark times. The key action at Mabon is giving thanks. At the Autumn Equinox, the Sun’s strength also begins markedly to diminish, even disappear, until Winter Solstice in December.
Symbols: Garlands, corn, apples, pinecones, gourds, acorns, wheat, dried leaves and horns of plenty (cornucopias). Foods include corn, beans, squash, nuts, apples and root vegetables; drink includes cider, wine and beer.
Colors: Red, orange, yellow, deep gold, brown, russet, maroon, indigo and violet.
Gemstones: Amethyst, carnelian, lapis lazuli, sapphire, yellow agate and yellow topaz.
Herbs: Acorns, aloe’s wood, asters, benzoin, cedar, chrysanthemums, cinnamon, cloves, ferns, frankincense, hazel, honeysuckle, hops, ivy, jasmine, marigold, milkweed, musk, myrrh, oak leaves, passionflower, pine, pomegranate, roses, sage, Solomon’s seal, thistles, tobacco and vines.
Goddesses and gods: Goddesses include Morgon, Snake Woman, Epona, the Muses and Demeter; gods include Thoth, Hermes, Thor, Dionysus, Bacchus and Herne. The Sabbat is named for a god, the Mabon ap Modron, who symbolizes the male fertilizing principle in Welsh myths. His full name (depending on the translation) means Great Son of the Great Mother, Young Son, Divine Youth or Son of Light. Modron, his mother, is the Great Goddess, Guardian of the Otherworld, Protector and Healer. She is Earth itself.
Customs and myths: In the myth of Mabon, the god disappears, taken from his mother, Modron, when only three nights old. Mabon is freed with the help of the wisdom and memory of the most ancient living animals — the blackbird, stag, owl, eagle and salmon. All along, Mabon has been quite happy, dwelling in Modron’s magickal Otherworld — Modron’s womb — to be reborn as his mother’s champion, the Son of Light. Mabon’s light has been drawn into the Earth, gathering strength and wisdom to become a new seed. In a Greek myth associated with the season, autumn begins when Persephone leaves her mother, the earth goddess Demeter, to return to the Underworld to live with her husband, Hades, lord of the dead.
Mabon is rather like Thanksgiving for pagans. The foods of Mabon consist of the second harvest’s gleanings, so grains, fruit and vegetables predominate. Pagan activities for the Sabbat include the making of wine and the adorning of graves. It is considered taboo to pass burial sites and not honor the dead. Another traditional practice is to walk wild places and forests, gathering seedpods and dried plants to decorate home or altar or to save for future herbal magick. The sounds of baying hounds passing through the sky, the “Hounds of Annwn” in the Welsh mythos, are associated with fall and winter.
Spell-work for protection, wealth and prosperity, security and self-confidence are appropriate for Mabon, as are spells that bring into balance and harmony the energies in a room, home or situation. Ritual actions might include the praising or honoring of fruit as proof of the love of the Goddess and God. River and stream stones gathered over the summer can be empowered now for various purposes.
A Mabon rite outline
A Mabon rite outline
(soon to be a major Mabon Ritual, at a terminal near you.)
General Mabon info to start with, set the mood &c…
What is Mabon?
Mabon, sometimes known as the Harvest/Thanksgiving ritual of the Autumn Equinox, is one of the Spokes of the Wheel of the Year. In the many Earth or Pagan Religions, a special kinship with the passing of the seasons is felt… this is usually due to the history of said traditions, most of which stem from agrarian cultures where the seasons marked the way of life. From planting to reaping to winter to summer… the seasons were of great importance to our ancestors, for their very existence depended upon good harvests, mild winters, enough rainfall, and the like.
So… having shown the importance of the seasons, we shall turn to Mabon itself. Autumn… harvest time… the reaping of what was sown and cared thru during the year. A time of thankfulness and rejoicing. So, of course, someone at some point in time must have said… “Now that the work is over… LET’S PARTY!!!”
This is the essence of Mabon. Rejoicing in a bountiful harvest, thanking the Gods for being so kind during the year, and, hopefully, helping in winning over the Gods’ favor for the coming year.
About the Mabon rite itself:
Now, this will be a very Discordian ritual in that each participant will be (more or less) writing his/her own part. This outline is provided to sorta nudge (nudge, wink, wink, say no more, sir, say no more!) people into making their individual pieces able to fit into the whole thing… (I feel like the Green Ball outta “Heavy Metal”, the movie, something which ties things together).
Back to the rite itself.
Basically, 6 personages will be represented: Callers or Watchers of the East, South, West and North, High Priest (HP) and High Priestess (HPS).
Of course, since this is a generic rite, the terms “Lord” and “Lady” will be used when referring to the Male and Female aspects of divinity/godhood/whatever… individuals may use which ever names they wish, for a Rose, by any other name, would still smell as sweet.
Outline:
- Invocation… once everybody has arrived, a Circle shall be cast, more or less, and the 4 Watchers/Callers each get to do their thing invoking that which that direction symbolizes to come and attend the festivities. After which, either the HPS, HP or both would consecrate the circle… in our case… the circle will be around each person at their ‘puter… with a sense of being connected to each other via the others’ ‘puters. So… what we’ll do is… after the circle is cast, and the four Corners have done their things, then the HP will call upon the Lord to attend, and the HPS shall call upon the Lady, (or, if we want to be different, we can have the HP call the Lady, and the HPS call the Lord… it’s not as traditional, but I know of some Ladies who are more likely to pay attention to a young, handsome HP than any HPS, if you get my meaning [wink]).
- Once invoked… it’s time for the thanksgiving part… we all got things we’re thankful for… now’s the chance.
- After the thanks are over, a customary requesting of blessing for the coming year is asked.
- That done with, it’s time to dismiss the summoned ones… first, around the circle… each corner doing it’s thing… the dismissal consists of a Hail to the being summoned, a flattery (as I call it), and then a structured dismissal (eg. “Air of the East… blah, blah, blah,… Go if thou must, but stay if thou wilt”). The HP and HPS dismiss the Lord and Lady last with similar words.
- PARTY TIME!!!! Get out the Beer, munchies, what have you… celebrate… you’ve earned it.
About Imbolc
About Imbolc
a guide to the Sabbat’s symbolism
by Arwynn MacFeylynnd
Date: February 1 or 2.
Alternative names: Imbolg, Candlemas, Oimelc, Brighid’s Day, Lupercus, the Feast of Lights, Groundhog’s Day
Primary meanings: The name “Imbolc” derives from the word “oimelc,” meaning sheep’s milk. It is considered a time of purification, preparation and celebration for new life stirring, anticipating spring. The holiday is also known as Candlemas; the custom of blessing candles at this time signifies awakening of life and honors the Celtic goddess Brighid, to whom fire is sacred. This Sabbat also celebrates banishing winter.
Symbols: Candle wheels, grain dollies and Sun wheels, a besom (witch’s broom), a sprig of evergreen, a bowl of snow and small Goddess statues representing her in the maiden aspect.
Colors: White, yellow, pink, light blue, light green; also, red and brown.
Gemstones: Amethyst, aquamarine, turquoise, garnet and onyx.
Herbs: Angelica, basil, bay, benzoin, clover, dill, evergreens, heather, myrrh, rosemary, willows and all yellow flowers.
Gods and goddesses: Brighid, the Celtic goddess of healing, poetry and smithcraft; all virgin and maiden goddesses; all fire and flame gods, connected with the newborn Sun.
Customs and myths: In Irish legends of the Tuatha De Danaan, Brighid is the name of three daughters of Dagda who over time were combined into one goddess. She was venerated in Scotland, Wales, on the Isle of Man and in the Hebrides. When celebrating Candlemas or Imbolc, spellwork for fertility, inspiration and protection are appropriate, defining and focusing on spiritual and physical desires for the future. Imbolc is a good time to get your life in order — physically, mentally, spiritually and emotionally. Make plans, organize, clean out drawers and closets to bring in the new and clearing out the old. Make and bless candles; light one in each room in honor of the Sun’s rebirth. Carry out rites of self-purification. Burn mistletoe, holly and ivy decorations from Yule to signify the end of harsh weather and old ways.
You must be logged in to post a comment.