Tag: Beltane

How Much Yule Do You Put into Christmas?

How Much Yule Do You Put into Christmas?

Author:   Stazya   

This is a difficult topic. I didn’t think it would be until I started. In fact, I thought it would take about two paragraphs to describe how I celebrate Yule by myself and then participate in Christmas with the rest of my family. Until now, that’s the way it’s been – separate.

And lonely.

I remember last year vividly – I shut the bedroom door, laid out a full altar, substituted a small piece of pine incense for my Yule Log since we had no fireplace, and sang of my wishes in a hushed voice, trying to drown myself in the raised volume of the television. I did this not because I was hiding from my husband in the next room, but because I didn’t want to “disturb”e; him with my ritual. A week later, we were in Danvers, MA sitting in the Congregational church with his family and as I watched the minister light his candles and listened to his words, She leaned over and whispered in my ear. “You’ve been here before.” It clicked later, but at first I didn’t pay attention.

A year later and my life is as it should be – completely different. I still close the bedroom door for private rituals, but every now and then, I include my husband. He is definitely Christian, but he’s very tolerant and curious about everything I do. He helped me bless our seeds at Ostara. He attended an open festival at Beltane. He even sat with me to experiment with the open door ritual (Thank you Wren). And this summer, I managed to tell my mother and my best friend that I am a witch.

So now, as the days get darker, and the trees become bare, I am thinking ahead to the holidays. Suddenly, I am confused. Before, there was no question – I had to hide my beliefs. I had to keep to myself. This year though, I somehow have to figure out how much Yule to put into Christmas.

We flip-flop each season between my husband’s family, and mine. This year we will spend the holidays with mine. The only time my immediate family thinks of the birth of Christ on Christmas is if they happen to catch the Little Drummer Boy on TV. It’s never really been about religion with us – just food and family. Oh yeah, and presents. So my problem is not that I’m stomping on a holy cradle, but rather that I may actually inject something of a religious nature into the hors d’oeuvres and stuffing. I’ll be stomping on our traditions, which I’ve always thought to be a bigger offense.

For example, there’s the Christmas card tradition. Among us, cards are an obligation of sorts. You find the funniest one with Santa being farted on by Rudolph, or the sweetest one with puffy sparrows playing in bright red ribbon – but you never take the card that sends blessings to anyone. You receive these cards and then display them on your wall, or in the window, or on the front door. Really anywhere they’ll be seen by lots of people. I’ve always liked this tradition – it’s the one time my mailbox fills up with something other than bills. And yet, my principles tell me it’s a waste. All that paper, all those trees, sacrificed for vanity. So, what do I do?

Do I call everyone and say I don’t want to send cards anymore because we’re decimating Mother Earth? Do I tell them not to send me any? Do I tell everyone to only use recycled paper? Is it really my place to tell anyone anything at all?

And what of the Christmas feast? No one bows their head at my family’s table. I am the first. To make matters worse, I won’t be thanking God for the bounty before us. That would be acceptable to them, if uncomfortable. But I can just see the looks on their faces when I mutter my thanks to Mr. Turkey and the asparagus. At least I won’t have to mourn the passing of an evergreen. My mother’s tree is fake.

I start to think about my Yule rituals and wonder if they’d let me give out presents au natural. Or perhaps I can find some nice pine and sage incense to cleanse my mother’s house with and still be able to convince her she does not smell marijuana. And maybe she’ll allow me to light the front room with votives, being careful not to damage the fine finish of her furniture. Instead of presents, we’ll exchange wishes and burn them in my cauldron. Maybe I can gather my whole family into a circle, weaving it in and out of the sectional sofa and invoke the Goddess into our presence. Or we can gather together all the used pots and pans to drum and chant the evening away in merry camaraderie. Or maybe I’ll make one suggestion of a living wreath of flowers and seeds to wrap around the tree and endure the laughter and disdain the entire evening once I’ve stained the white carpet with cranberries.

Maybe I won’t do anything at all.

But then I remember Her voice in my ear and the warmth of Her breath on my cheek and I know what my answer is.

Tradition.

I know historically what Yule is all about. I know the story of the sun God’s return. But I also know that historical context doesn’t necessarily mean anything to us. We no longer sit huddled in sod huts with what’s left of our flock trying to keep warm. That the days are shorter now means we turn on the lights a little earlier. Why adhere to something when it’s meaningless? Why does my family still celebrate Christmas, even though Christ is no longer a part of it?

Because for them it isn’t about religion anymore. It isn’t even about presents or trees or cards. It’s about being together because we only see each other a few times a year now. It’s about coming together and reaffirming our faith in each other. It’s about touching base with the love that for some reason still exists, regardless of space and time.

How much Yule do I put into Christmas? The same amount I always have. I’ll bake nut tree pear bread for the family, and maybe an apple pie. We’ll all sit at the table and reminisce about the past year – catch up on each other’s lives. We’ll talk briefly about Dad and try to remember his corny jokes or some stray moment when you knew just how much he loved each one of us. After dinner, some of us will go for a walk and take in the beauty of the stark trees and icicle-laden eves. And when we’ve gotten our second wind, some of us will pile into the car and drive the neighborhoods to ooh and ah over this year’s most inspired displays. We’ll exchange tokens of love and admiration, and before we disperse, each will bless the other with love and happiness until we meet again.

If that isn’t a Pagan evening what is?

And what of next year when I find myself back in the Congregational church, surrounded by my husband’s family? Well, I will admire the four candles on the altar and the Christmas flowers that adorn the stage. I will listen with rapt attention as my mother-in-law lends her beautiful voice to the choir and her faith shines on her face. I will hold my husband’s soft, warm hand and watch the snow fall silently. I will bask in the warmth of the moment and listen to Her whispering in my ear again, but this time I will pay attention.

I was never alone.

Stazya

Bio: Stazya is one of the luckiest Pagans alive. She has an understanding, if skeptical, family and a husband who loves her. She receives daily snuffles from her dog, Igor, and provides a pleasantly warm lap for her cat, Potato. In her spare time, she is a writer and an editor in desperate need of actual work (Show me a writer who isn’t!). She keeps one leg in the closet, one finger in the cookie jar and her nose out of most peoples’ business. It’s all about balance. Blessings to all and to all a joyful turn of the Wheel.

A Little Humor for Your Day – ‘Top Thirteen Reasons To Be Pagan’

Top Thirteen Reasons To Be Pagan

13. I live for persecution!
12. I’m a night person at heart.
11. We respect our elders…and alders, and willows and oaks.
10. I just love explaining that a pentagram is NOT evil.
9. We do more after midnight than most people do all day!
8. Being burned at the stake is a great way to roast marshmallows.
7. We can talk to Elvis (and he IS dead).
6. You live, you learn, you die, you forget. Then you come back…
5. Double the deities, double the fun!
4. We get more holidays.
3. Brooms get great mileage.
2. We were here first!
1. BELTANE!!!

Feast of the Dead

Feast of the Dead

Communication with the spirits is easiest at this time, for the veil between our world and theirs is very thin. It is a time to reflect on our ancestors and those who we have lost.

For the Witch, it is a holiday where we honor our dead friends, relatives, ancestors, and even pets who have passed on. We remember them by putting an extra plate at the dinner table for them.

Along the north wall of the dining room there is a small table prepared as an unobtrusive altar, and without preamble or fuss each person places there some small token or photograph of their dearly departed, some person or being whose memory or influence in their life still means something to them.

Each person quietly lights a candle for his or her various dead, and then they bow their heads in a moment of silence. Memories spill forth and emotions run deep. When it is time a bell is softly chimed and all stand.

A shared moment of silence is observed, and then everyone takes a turn making a toast to his or her chosen ancestor. The bell is sounded once more and everyone takes his or her place at the dining room table to partake of a feast enjoyed. In silence, each guest communing with their own spirits and remembrances.

We honor our ancestors at Samhain as they have honored us in the days before we were born. And as they shall honor us in the nights ahead when we eventually cross the river to take up our place beside those who have gone before into the greatest Mystery of all.

The Witches Magick for Samhain – Honoring the Harvest’s End

Samhain Comments & Graphics

How To Honor the Harvest’s End

A Samhain Ritual for Wiccans and Pagans

By Patti Wigington, About.com

Celebrate the final harvest with a ritual.

Samhain represents, among other things, the end of the harvest season. If you haven’t picked it by Samhain, you probably won’t be eating it! The gardens have died off by now, and where we once saw lush green plants, there is nothing left but dry and dead stalks. The perennials have shut down for the season too, going dormant so that they may return to us in the spring. Animals are brought in from the fields for the winter — and if you’ve ever had a spider come wandering into your living room one chilly October night, you know that even the insects are trying to find a place to stay warm.

Here’s How:

If we had lived a few hundreds of years ago, we would not only have brought our cows and sheep in from the pastures. Most likely we’d slaughter a few of them, as well as some pigs and goats, smoking the meat so it would last through the cold months. Our grain that we picked back at Lghnasadhu has been baked into bread, and all of our herbs have been gathered, and hang from the rafters in the kitchen. The harvest is over, and now it’s time to settle in for winter with the coziness of a warm fireplace, heavy blankets, and big pots of comfort food on the stovetop.

If you want to celebrate Samhain as the time of harvest’s end, you can do so as a single ritual, or as the first of three days of ceremony. If you don’t have a permanent altar in place, set up a table to leave in place for the three days prior to Samhain. This will act as a your family’s temporary altar for the Sabbat. Decorate the altar with symbols of late fall, such as:

Skulls, skeletons, grave rubbings, ghosts

Harvest food such as pumpkins, squash, root vegetables

Nuts and berries, dark breads

Dried leaves and acorns

A cornucopia filled with an abundance of fruit and veggies

Mulled cider, wine, or mead

To begin your ceremony, prepare a meal for the family — and this is something that everyone can get involved in. Put emphasis on fruits and vegetables, and wild game meat if available. Also make sure you have a loaf of a dark bread like rye or pumpernickel and a cup of apple cider or wine. Set the dinner table with candles and a fall centerpiece, and put all the food on the table at once. Consider the dinner table a sacred space.

Gather everyone around the table, and say:

Tonight is the first of three nights,
on which we celebrate Samhain.
It is the end of the harvest, the last days of summer,
and the cold nights wait on the other side for us.
The bounty of our labor, the abundance of the harvest,
the success of the hunt, all lies before us.
We thank the earth for all it has given us this season,
and yet we look forward to winter,

a time of sacred darkness.

Take the cup of cider or wine, and lead everyone outside. Make this a ceremonial and formal occasion. If you have a vegetable garden, great! Go there now — otherwise, just find a nice grassy spot in your yard. Each person in the family takes the cup in turn and sprinkles a little bit of cider onto the earth, saying:

Summer is gone, winter is coming.
We have planted and
we have watched the garden grow,
we have weeded,
and we have gathered the harvest.

Now it is at its end.

If you have any late-fall plants still waiting to be picked, gather them up now. Collect a bundle of dead plants and use them to make a straw man or woman. If you follow a more masculine path, he may be your King of Winter, and rule your home until spring returns. If you follow the Goddess in her many forms, make a female figure to represent the Goddess as hag or crone in winter.

Once that is done, go back inside and bring your King of Winter into your home with much pomp and circumstance. Place him on your table and prop him up with a plate of his own, and when you sit down to eat, serve him first.

Begin your meal with the breaking of the dark bread, and make sure you toss a few crumbs outside for the birds afterwards. Keep the King of Winter in a place of honor all season long — you can put him back outside in your garden on a pole to watch over next spring’s seedlings, and eventually burn him at your Beltane celebration.

When you are finished with your meal, put the leftovers out in the garden. Wrap up the evening by playing games, such as bobbing for apples or telling spooky stories before a bonfire.

What You Need

A table to use as your Samhain altar

Decorations that represent the late autumn season

A meal with lots of veggies, fruit, and bread

A cup of wine or cider

A Celtic View of Samhain

A Celtic View of Samhain

Author:   Morgan   
  
One of the most widely known pagan holidays is Samhain, a day that is celebrated by Wiccans, Pagans, and Druids alike. The modern Samhain has its roots in the ancient Celtic fire festival from which it gets its name, pronounced SOW-en, believed by some to mean “summer’s end”. Samhain is the Irish Gaelic name for the holiday, which is also called Samhuinn in Scottish and Calan Gaiaf in Welsh (Kondratiev, 1998) . According to the Gaulish Coligny calendar it is called Trinuoxtion Samonii, which means the “three nights of summer’s end”, indicating that the holiday was originally celebrated over a three-day period (Kondratiev, 1998) .

In modern vernacular Samhain is called Halloween, abbreviated from All Hallow’s Eve, the name given to the holiday because of it’s placement near the Christian church’s holiday of All Saints day, or “All Hallows”. Originally the Catholic holidays that take place on and around Samhain of All Souls and All Saints days were in February having been set during the Roman feast of Feralia, but when the Church spread to the Celtic lands the dates were shifted to November.

The Celts celebrated Samhain as the ending of the old year and beginning of the new. Caesar tells us, in his writings about the Gallic War, that the Celts saw the day as well as the New Year beginning at sunset (Freeman, 2002) . This would mean that Samhain would have been celebrated starting as the sun went down on one day and continuing on to end at the next sunset. Samhain stood opposite Beltane, and as Beltane marked the beginning of summer, Samhain marked the beginning of winter; moreover as the beginning of the New Year Samhain was probably the most important holiday of the year (McNeill, 1961) .

The precise dating of Samhain is difficult to determine, as it was, like all the Celtic festivals, agrarian based, but it is likely that it would take place around what is now November as this is the time when vegetation dies and the sun is clearly waning (McNeill, 1961) . In most modern practices the date is set on October 31st, although some people still celebrate it on November 12th holding to the older date before the transition between the Julian and Gregorian calendars that shifted everything back two weeks (McNeill, 1961) .

It is the end of the harvest period, and indeed any produce not gathered in by Samhain is left in the fields (Kondratiev, 1998) . This is done because tradition holds that after Samhain night everything left in the fields belongs to the fairies; in some areas the people believed that one fairy in particular, the Púca, went out on Samhain night and claimed all the fruit that was left by urinating on it, or some say spitting on it (Estyn Evans, 1957; McNeill, 1961; Danaher, 1972) . At this time as well the herds that were put out to summer pasture at Beltane are brought back in, reuniting the herders with their families and allowing the people to decide how much stock could be kept over the winter and how much should be butchered (Estyn Evans 1957) . This was a time for settling debts, and as the last of the harvest fairs ended people would make sure that anything they owed was paid before Samhain (Danaher, 1972) . Samhain was a time that was both joyous and eerie, as it was marked by great feasts and community gatherings, but was also a time for telling ghost stories and tales of the faeries stealing people (McNeill, 1961) .

Today we continue to celebrate with this dual feeling, enjoying the atmosphere of closeness and the visitations by our dead family members, but also relishing the scariness that comes when the veil is so thin. Great bonfires would be lit just as at Beltane and Midsummer. While the Beltane fires were traditionally lit at dawn the Samhain fires were lit as the sun set as a symbol of the light surviving in the dark (McNeill, 1961) . These modern bonfires are carry-overs from the ancient Celtic time when all the fires in each home would be put out and the Druids would light a huge bonfire on a hilltop from which all the other fires would be relit (McNeill, 1961) . This practice in Ireland centered on Tara, as it was believed that what was done there would spread outward from the center (Kondratiev, 1998) . After all the fires were extinguished the Druids would light a bonfire at Tlachtga, a sacred site near the hill of Tara (Kondratiev, 1998) . Even up until the 1970’s people still regularly lighted bonfires on Samhain night in Dublin (Danaher, 1972) . .

In some areas of Ireland when the fires began to die down men and boys would scoop up still burning embers and throw them at each other, which may possibly be linked to older rituals, although the practice is dangerous (Danaher, 1972) . In Scotland the ashes from the bonfires were scattered to fertilize the fields and for protection, since it was believed that they possessed the power to drive away dangerous spirits (McNeill, 1961) . In other areas people would blacken their faces with the ashes, believing it was a protection against baneful magic (McNeill, 1961) .

Possibly the most prominent theme of Samhain was that of the thinning of the veil between the worlds. On this night the dead could return to visit the living and the fairy hills were opened, releasing all the creatures of fairy into the mortal world (Estyn Evans, 1957; McNeill, 1961) . The belief in this was so strong in rural Ireland even up to the last century that it was considered extremely bad luck not to set an extra chair at the table, put out a bowl of a special porridge, and leave the door to the home open on Samhain (Estyn Evans, 1957) . In other accounts the door should be closed but left unlocked and a bowl of fresh water left out by the hearth to welcome any returning family ghosts that choose to visit (Danaher, 1972) . In Ireland, however, it is more widely believed that November 2nd is the day when the dead return to visit (Danaher, 1972) .

This is of particular interest because it may reflect the older practice of celebrating Samhain as a three-day holiday, in which case the return of the dead may have marked the final day of the celebration. In modern practice in Ireland people would light a candle for each deceased member of their family, and in some cases visit the graveyards where they were buried to clean the graves (Danaher, 1972) . Although popular imagination paints the idea of the dead returning in a negative light this is not the way the old belief was; in the old practice people didn’t fear the dead who came back to visit but saw them as protective of the living family (Danaher, 1972) . It is a very old doctrine of the Celts that the soul is immortal and passes from one life to spirit and then to another life so it would be impossible for the Celts to see Samhain as a holiday devoid of celebration (McNeill, 1961) .

Just as all the dead were free to return to earth to visit, so the realm of Faery was opened up, although it has always been a very blurry line between faeries and the dead, as it was often said that some of the dead went to live with the fairies. The denizens of fairy were most likely to be encountered now and it was said that should a person meet a fairy rade and throw the dust from under his feet at them they would be compelled to release any humans they had taken (Danaher, 1972) . This night was one of celebration and merry making, but people preferred to travel in groups, fearing that to walk alone on Samhain risked being taken forever into Faery (Danaher, 1972) . It was thought that dusk and midnight were particularly dangerous times, and that the fairy troops passed to the west side of homes, and along water ways making it best to avoid these times and places (McNeill, 1961) . It was also a long time custom to shout out beware (seachain!) or water towards you (chughaibh an t-uisce!) if one was tossing water out of the home so that any passing fairies or ghosts would be warned (Danaher, 1972) .

This is the time that all the fairy raths, or hills, open up and the inhabitants parade from one hill to the next playing music which some people claim to hear (Danaher, 1972; McNeill, 1961) Anyone who had been kidnapped to faery could be freed within the first year and a day from when they were taken, but the spells to do so were the strongest on Halloween, as we can see in the old tale of Tam Lin (McNeill, 1961) . Because the faeries were all abroad it was also the custom in many places to leave them food offerings, but unlike the plates of food left for the dead, the food offerings for faeries took the form of a rich porridge that was made and then placed in a small pit dug in the ground (Sjoestedt, 1949) .

Another feature of the celebration is divination for the year to come. One form of such divination was to observe the direction the wind was blowing at midnight, as it was believed that this would indicate the weather of the winter to come (Danaher, 1972) . In a similar way the moon, if visible, was used for divination: a clear moon meant good weather, a cloudy moon would be observed and the degree of clouding would represent the amount of rain to come, and clouds passing quickly over the moon’s face meant storms (Danaher, 1972) . Other folk divinations took on a more homely focus as, for example, two hazel nuts or walnuts could be named after a couple and then placed near each other by the edge of the fire and if the stayed together it was a good omen but if the popped or jumped apart it meant the relationship would not last (Danaher, 1972) . Apples were also used in a variety of ways, including the modern game of bobbing for apples, which could be used to tell a person’s luck in the year to come.

Another method to foretell and individual’s fortune was to blindfold them and seat them at a table in front of a certain number of plates or bowls each of which contained something different; the bowl which the person touched first indicated something about how their year would go (Danaher, 1972; McNeill, 1961) While these practices are clearly modern they are fully in the spirit of the holiday and using divination to predict the fortunes of a person, and these methods are more easily used today than some of the older ones which focused less on the individual and more on the welfare of the community. In Scotland there was a form of divination that utilized the sacred bonfire; a circle would be made from the ashes of the still smoldering fire and around this circle of ashes stones would be placed to represent the people present – in the morning should any stone be moved or damaged it indicated doom for that person (McNeill, 1961) .

Samhain is also a time in the Celtic world to give thanks for the harvest, and the bounty that had been secured to get the people through the winter. McNeill compares Samhain to saying a prayer of thanks after a meal, just as she sees Beltane as a prayer before a meal (McNeill, 1961) . In certain parts of Scotland it was the custom up to the 1600’s for the people of a town to gather and each contribute a portion of ale, which one man would then carry out into the ocean as an offering to the sea god, Shony (McNeill, 1961) . Another interesting custom is the baking of a special oatmeal cake, which would be prepared with much ceremony and then offered to a stranger (McNeill, 1961) . This may be a reflection of older customs of sharing from one’s own abundance to ensure more in the future; this is also a reflection of a similar custom from Imbolc where after the feast the remnants were offered to the poor of the community (Carmichael, 1900) . Offerings would be made during this time by tossing them into the sacred bonfires, both in thanks for blessings received and symbolizing requests the people would like granted in the new year (Kondratiev, 1998) .

It is likely that the modern practice of Halloween trick or treating comes from older Celtic practices, called guising. In County Cork into the 19th century there was a practice of that involved a small procession led by someone dressed as a white mare that would go door to door asking for tolls and singing (Estyn Evans, 1957; Danaher, 1972) . In some parts of modern Ireland it is still the practice of trick or treating children to chant “Help the Halloween party! Any apples or nuts?” (Danaher, 1972) . This request for apples or nuts is almost certainly a reflection of older traditions, as apples are strongly connected to the Otherworld and the Hazel was a symbol of occult wisdom (McNeill, 1961) .

All through Scotland it was the custom of groups of boys to go out disguised and travel from door to rood asking for money or treats, often while singing or chanting (McNeill, 1961) . The practice slowly switched to children going out dressed in masks and carrying torches who would repeat chants like “Hallowe’en! A nicht o’ tine! A can’le in a custock!” (Halloween! A night of fire! A candle in a holder!) or “Heigh ho for Halloween, when the fairies a’ are seen, some black and some green, heigh ho for Halloween!” (McNeill, 1961) . Both of these chants reflect the older practices of the pagan holiday in referring to fire and to the fairies being abroad.

Finally, Samhain was also connected, as where all the fire festivals to some degree, to blessing activities and making charms to bless, draw luck, and protect in the year to come. In Ireland it was a custom to make a charm very similar to the solar cross of St. Brighid which would be hung on the wall over the inside of the door to ward off all bad luck and harm in the year to come (Danaher, 1972) . Infants and children would be sprinkled with blessed water and a piece of iron or a cold ember from the fire was placed under their bed to protect them; in other areas a mix of oatmeal and salt is dabbed on the child’s forehead (Danaher, 1972) . In Scotland, even up until the 1850’s, people would go out on Samhain and make torches from wood or heather and these would be lit from the sacred fire (originally the Druidic fires and later the bonfires lit at home) ; these torches would be carried around the boundary of the home sun-wise by the family to bless the place (McNeill, 1961) .

There are a few specific deities associated with Samhain, which vary by area. In Scotland, many believe that it is at Samhain that Brighid turns over control of the year to the Cailleach, who rules then until Imbolc (McNeill, 1961) . The Cailleach is in many ways the spirit of winter and of the cold weather, who controls the storms, so her rule during this time of year makes sense. For some people who follow the Tuatha de Danann of Ireland Samhain may be a period to honor the Dagda and the Morrigan , who in mythology were said to have joined together on this date. Indeed many important events occur on Samhain in Irish mythology.

In modern practice, there are many ways to incorporate these Celtic traditions, whether you are solitary or celebrate in a group. I recommend celebrating the secular Halloween first, as it is firmly rooted in the ancient practice of guising. Go to a place you consider sacred and create sacred space as you normally would, then call whatever gods and spirits you feel appropriate for the rite. During the rite itself offers should be made to the Gods in thanks and to ask for their continued blessing, and porridge may be offered to the faeries. Afterwards you could have a bonfire after putting out any other fires and turning off all the lights, but even if that’s not possible, a symbolic bonfire could be made, perhaps in a cauldron, or a large candle lit. Put out all the lights and then relight your sacred fire for the new year and then small offerings can be made to the fire, both in thanks and with requests for the year to come.

One practice that I and several friends use that reflects the old idea of lighting candles for the dead is to carve the names of all those we care about who have passed onto a candle and then light it during ritual in their honor. Different methods of divination can be done, either based on traditional methods or more modern ones, to see what the year to come might bring. When the rite is done you can either pick up the candle or light a candle or small torch from the ritual fire and walk around your yard or ritual area, clockwise, carrying it to bless the space for the year to come. Then you or your group should have a potluck feast; it might be nice if everyone contributed a dish that held some significance for him or her or was a family recipe. Portions of this should be set aside for the visiting dead who should be as welcome to attend as the living members. After the feast this plate can be left on the table for the dead, and the candle in their honor can be left burning, if it is safe to do so. When the celebration is over ashes can be taken from the ritual fire and kept as a protective charm for the year to come.

____________________________________________

Footnotes:
Carmichael, A., (1900) . Carmina Gadelica , volume 1.
Danaher, K., (1972) . The Year in Ireland. Mercier Press
Estyn Evans, E., (1957) . Irish folk Ways. Routledge and Kegan Paul
Freeman, P., (2002) War, Women, and Druids. University of Texas Press
Kondratiev, A., (1998) . The Apple Branch: a path to Celtic Ritual. Citadel Press.
McNeill, F., (1961) . The Silver Bough, volume 3: Halloween to Yule. Stuart Titles Limited.
Sjoestedt, M., (1949) Celtic Gods and Heroes. Dover Publications

Samhain Spirit Incense

Samhain Spirit Incense

By , About.com

Spirits In The Smoke

By the time Samhain rolls around, your herb garden is probably looking pretty sad. Now’s the time to take all those goodies you harvested and dried in September, and put them to good use. This incense blend is perfect for a Samhain séance, divination session, or for any other autumn working.

This recipe is for loose incense, but you can adapt it for stick or cone recipes. As you mix and blend your incense, focus on the goal of your work. Do you wish to contact the spirit of a long-dead ancestor? Are you hoping to bring some visions your way in a dream? Or are you maybe looking to enhance your own meditative abilities? Focus your intent as you blend your ingredients.

You’ll need:

 

  • 2 parts Cinnamon
  • 1 part ground cloves
  • 1 part Dragon’s Blood resin
  • 1 part Hyssop
  • 1 part Patchouli
  • 2 parts Rosemary
  • 1 part Sage
  • A dash of sea salt

Add your ingredients to your mixing bowl one at a time. Measure carefully, and if the leaves or blossoms need to be crushed, use your mortar and pestle to do so. As you blend the herbs together, state your intent. You may find it helpful to charge your incense with an incantation. For example, if you were going to use your incense during a seance, you could use this:

The veil has thinned, the moon is bright and I blend this magic on Samhain night. Celebrating life and death and rebirth with these herbs I’ve harvested from the earth. I send my intent by smoke in the air and call on those whose blood I share. I ask my ancestors to guide and watch over me, As I will, so it shall be.

Store your incense in a tightly sealed jar. Make sure you label it with its intent and name, as well as the date you created it. Use within three months, so that it remains charged and fresh.

The Samhain Experience

The Samhain Experience

Author:   Crick   

My family roots begin in Ireland and were later relocated to Tennessee and amongst the Ozark mountains of Missouri. My personal experience with Traditional witchcraft began in 1960. As such I was raised to honor the four main sabbats, though we did observe the solstices and the equinoxes as minor events if you will.

To our family, Samhain (Oiche Shamhna) is the most important Sabbat of the year. Pronounced as “Sow-in by the Irish, as SAV-en by the Scottish and as SOW-een by the Welsh. It is exactly opposite Beltain on the Wheel of the year. It is reckoned when the sun has reached 15 degrees Scorpio. Thus, Samhain lies exactly between the Autumn Equinox and the Winter Solstice. And as such, it is known as a Cross Quarter day.

Samhain is also known as “Samhraidhreadh” which means “summers end”. This indicates that Samhain is the start of the Celtic “New Year”. The Celts were known to have divided the year into two seasons, consisting of summer and winter. The belief is that summer is governed by the Big Sun (the sun) and the winter is governed by what is known as the Little Sun (the moon) .

Samhain is one of the four Fire Festivals and is also known as “Trinoux Samonia.” Originally this Sabbat was celebrated for three days, the day before, the day of and the day after.

In modern times Samhain has become basically a one-day celebration. Neo Pagans tend to lose sight of the historical and spiritual significance of such an important day by combining their Christian beliefs with their newfound pagan beliefs and thus they often intermingle Halloween with Samhain. This corruption is explained away by parroting “it’s for the children”, though this special day is hardly one for children. I do not understand how Neo pagans can claim to understand the significance and energy of such a special time and yet allow their children to make a parody of such a spiritual experience, but then it is what it is.

Traditionally, Samhain is the day when the God symbolically dies and the Goddess is in mourning, though she knows that He will be reborn at Yule.

It is also the Third and Final Harvest, and as such, it is a time for preparing for the coming year. It is also known as the day of the Feast of the Roman Goddess “Pamona”.

Another interesting note is that Samhain is the day that the Tuatha De Danann realized their permanent victory over the Fomorians.

Since this is the time that the veil between Annwn (the Underworld) and our realm of existence, is at its thinnest, it is a time to honor and connect with our ancestors. To some Wiccan beliefs, this means direct descendants who have passed over. To those of us in the Celtic/Faery tradition, this would be the ancestral spirits and deity that resides within the earth.

One way to honor this day is “Fleadh nan Mairbh” (Feast of the Dead) . To do so, set an extra plate or two at the dinner table for visiting spirits. Another way is “Bannock Samhain” which entails setting out cakes and milk outside the door as an offering for passing spirits. This is also the time for the “Dumb Supper”, a meal served in silence in honor of those who have passed to the Summerland’s.

Remember, this is not a time of mourning, but rather of rejoicing and connecting with those that have gone before us. We do not conjure up these visitors in the manner that a medium would do. But rather we invite them to share the day/night with us.

This is also an excellent time for divination. Roasting nuts in the fire and bobbing for apples are a couple of examples of divination from olden times. Another traditional way is to set a shirt on a thorn bush near a stream and see what spirit comes along to fit it on. At which time you would make enquiries. This form of divination is called the shaking bush. As a spirit fills the shirt, it causes the bush to shake.

Some of the Celtic Deity that you may appeal to for assistance during divination are; Ogma, Rosmerta, Baile, Beli, Coventina, Badh, and Gwyn Ap Nuad, just to name a few.

The concept of the carved pumpkin came about from the belief that carving a scary face on the pumpkin and using it as a lantern as one walked at night would scare away evil spirits. Originally they were carved out of turnips.

There is an Irish legend about an Irish lad named Jack. He tricked the devil into climbing a tree and then quickly carved a cross into the tree so that the devil could not get down. He then made a deal with the devil so that he would not go to hell upon passing. But when Jack did pass, not only was he barred from hell, but also he was barred from heaven as well because of the doings of his life on earth. Hence he was doomed to walk the earth carrying a lantern to light his way. Thus the Jack-O-Lantern was created.

A custom related to Samhain is to light a hearth fire on this day and to keep it lit until the first day of spring as a way of honoring one’s spiritual ancestors and deity. Originally, all hearth fires were extinguished on this day and then relit from the Druidic fire, which was lit at “Tlachhtga”. This particular fire represented the center of Ireland.

Another custom is to leave a candle in the window as a beacon for spirits to find their way home.

Samhain is a time for reflecting on the year just past and preparing for the coming year. One way to do this is to write the weaknesses and negative actions of the past year down on a piece of parchment. After a period of reflection/meditation, burn the parchment in the cauldron or hearth fire. In this way you are starting out fresh for the upcoming New Year.

– Some of the foods associated with Samhain are pork, corn, apples, pomegranates, pumpkin pie, and cider.
– The colors associated with this day are; red, orange, yellow, brown and black.
– For incense, you can try basil, lilac, clove, yarrow or frankincense.
– Some plants or herbs are apple trees, sage, mugwort (divination) , and gourds.
– Some crystals are onyx, carnelian, and obsidian.

It is my personal hope that Neo pagans will once again enjoy this unique time as it was meant to be celebrated and revered. There is much experience and an ethereal energy connected with Samhain if only one allows him/herself to open up to such a special experience. Halloween (All Saints day) is but a corruption of what used to be. Samhain is a revered occasion and time to connect with those who have gone before us. And with those others who walk a distinctly separate plane from this realm. May you have the inner strength and un-fettered desire to experience this event as it was meant to be…

WICCA AND WITCHCRAFT – The Spiritual Seeker’s Guide

WICCA AND WITCHCRAFT

The Spiritual Seeker’s Guide

Steven S. Sadleir

Wicca, or Witchcraft is the old religion of Europe, which apparently evolved from Druidism.  Wiccan is generally a term applied to a “Wise One” or “Magician”, and Wicca is the practice of “magic”, which is the application and utilization of natural laws.  As Witchcraft competed as a religion with Christianity (the ‘new’ religion) in the Christianized Western World, witchcraft became repressed as a form of paganism (i.e., a Primative Teaching) and was given an evil stigma, and therefore was not practiced openly.  However, with the repeal of the English Witchcraft Act in 1951, many covens, or congregations, have opened up to teh public and many new groups have formed. There are now dozens of Wiccan orgnaizations in the United States and Europe, with perhaps, thousands of active Wiccans and Witches.  Most witches practicing the craft publicly are considered ‘white’ witches, that is, they yse their knowledge for good ends and practice the Wiccan Creed: “Ye hurt none, do as ye will.”  Black Witches (which has recieved most of the notoriety, but are considered a minority) are generally not visible to the public and use thier knowledge for selfish or evil means.  Satanism is NOT considered a form of witchcraft, but was created by people who believe there is a Satan, or Devil.

Wicca/Witchcraft generally involves some form of God or Goddess worship, and many involve the workings of spiritual guides as well.  Wicca/Witchcraft is a very individualized religion, and each person chooses his or her own deities to worship.  Generally, the supreme being is considered ‘genderless’ and is comprised of many aspects that may be identified as masculine or feminine in nature, and thus a God or Goddess.  Originally, the horned God of hunting represented the maculine facet of the deity, whereas the female qualities were represented in the fertility Goddess.  The Gods and Goddesses from the personalities of the supreme being, and are a reflection of the attributes that worshippers seek to emulate.  Wiccans may draw upon the ancient civilizations of the Druids, Egyptians, Greeks, Romans, or other polytheistic cultures to commune with the particular aspect of the deity that they identify with.  Some favorite gods include Osiris, Pan, Cennunnos, and Bacchus.  Facotie Goddesses include Isis, Caridwen, Rhea, Selene, and Diana.

Wiccans generally observe the four greater Sabbaths of Samhain, Imbolc, Beltane, and Laghnasadh; and the lesser Sabbaths – the Spring and autumn equinoxes and the summer and winter solstices.  There celebrations are typically free-spirited, and are sometimes held ‘skyclad’ (naked) or in various styles of robes.  Other services include handfasting (marriage), handparting (divorce) and wiccaning (birth rite).  Regular meetings, called Esbats are also held, at which magic and healing are performed.  Wiccans/witches meet in small groups (up to twelve) called a coven, whcih typically join with other covens to form a ‘Grove’.

Rituals are typically held outside and consist of forma a circle and erecting the temple (consecrating the circle); invoking, praising, and soliciting assistance from gods, goddesses, and elementals; observing the change of season and energies represented by the various seasons; singing; dancaing; ‘cakes and ale’ (sharing of bread and wine); and clearing the temple. Personal practive includes meditation and prayer, divination, development of personal will and psychic abilities through spells and various forms of healing.  Most Wiccans/witches have altars where they burn candles and incense and practice thier rites.  To perform thier rites, other tools of the craft are used, such as an athame, yag-disk or, seaux (a handmade and consecrated knife), a sword, a wand, and sometimes special jewelry, amulets or talismans (magically empowered objects).  Sometimes these objects are inscribed with magical writings. Joining a coven or grove typically involves an initiation, which is stylized by each individual group, but generally involves the confirmation that the initiate understands the principals and an oath of secrecy.

Dreaming in The Dark…

Dreaming in The Dark…

Author:   Wren   

The veil between the worlds grows thin. We can feel it. As Pagans across the globe decorate their altars and prepare to celebrate another turn of the wheel of the seasons, we can sense the subtle difference in the air. In the Southern Hemisphere, it is Beltane. Wildflowers and the first fruits of the land are heaped high amongst the ribbons and wreaths of pink and light green. Here in the Northern regions, pumpkins and Indian corn nestle in harvest baskets while orange and black candles flicker away the shadowy shapes of the evenings that now seem to come too soon. Whether we are welcoming back the strengthening sun or bidding farewell to our long summer days, Pagans can feel the energies changing. Another season has passed. A new beginning approaches. And it is somewhere between what was and what will be, that we now stand.

But it is more than the shifting of the energies that we feel. There is also an increasing awareness of something else afoot. A swift shape slips by and is visible only for a fraction of the second that it takes us to turn our heads in its direction. The tinkling silver sound of ethereal laughter is carried over the treetops only to fade away in the very same instant that we realize it is there. There is definitely more going on here than meets the eye or greets the ear. We can feel it: We are not alone.

All moments of birth and of death are great mysteries. Even as we shed our tears of joy as a new life begins, somewhere there is another who weeps for one that has just ended. And each of these moments –that of birth and that of death — contains something of the other within it. At birth, we leave our suspended state within the womb and begin our journey into this life. Whatever past we may have had before our lungs again drew breath is lost to us save for that brief flash of odd recognition that we might experience from time to time. And at death, we once again must leave behind all that has become so familiar to us in order to enter into the realms where the bodies of flesh have no footing and the thoughts of men have no words.

When we come to realize –as most Pagans do — that the same comforting embrace of our state before birth is the very state to which we shall return, then death no longer conjures up any terrors for us. It is a natural changing of energies. And just as the seasons flow seamlessly from one into another, so too can we. Even if the outward circumstances of either our coming or our going seems abrupt, sudden or violent, still the prepared spirit can pass easily from one state to another. We have done it before. We shall do it again. And we are not alone.

In the times of transition, in the seasons of change, we can catch glimpses of those who are never far off. Spirits of nature, spirits of the elements, visit us in our dreams. Dreams are an in-between state. While we are neither fully conscious nor totally unaware, our bodies may slumber but our spirits wander the corridors of timeless space. In these realms, we may meet the Others who live on planes much different from our own.

Figures from our long distant past wander here also while awaiting some new adventure. Some may appear simply to offer a bit of timely advice or a word or two of inspiration just when we need it the most. Our Ancestors too, we can greet once again and then talk for a while of fond memories. They also appear to remind us of something of value that we have overlooked. It is no big wonder then that upon awakening, we so often have a taste of immortality upon our lips. For we have been in the presence of immortal things and of the Immortals Themselves. Therein the past and the present and the future exist together. The boundaries between finality and possibility are as close as one second is to the next. Nothing there is stagnant. Nothing there is really dead. There the energy of the past still exists — as it must — in order to give birth to the future.

We are someone’s future. Just as we look forward to the future embodied within our children and our children’s children, someone in the past looked into what was their future and it was we whom they saw. We are someone’s hope. We are someone’s dream. We are those whom our Ancestors dreamt of and upon whom they placed their trust of a future. We are the proof of their faith, the product of their love and the culmination of their present. They desired us. They looked for us. They live within us. We are not alone.

And so it is not so very strange then that in the times of transition, at the changing of the seasons, we who now are here should look both into the past and into the future. Yet nowhere do we feel that this is a contradiction. The Earth is both awake and asleep. At Beltane, the Earth is just awakening from Her dreams; at Samhain, She is once again falling into slumber. As She awakens, She tastes the immortality of all of the spirits that share Her energies and as She is falling asleep, She draws them around Her in comfort. Somewhere She slowly awakes. Somewhere She drifts into sleep. She is beginning to dream. She is remembering the dream that She had. She is always in a state of transition.

And perhaps that is what, in the end, sets Witches and Wiccans and Pagans apart from other folk. For it is we who recognize that it is no contradiction to say that we believe in “what was, is, and shall be again”. We have lived before. We are alive today. We shall live again. We are the past of the future. We are the present. We are future of the past. We each are one person who holds all of these things within him or herself without contradiction.

If this is indeed possible, we can understand now too that the past is not dead nor the future unborn. All exists. All can be found if one knows how to seek it out. And we Witches know how. There is nothing unnatural or supernatural about it. In the times of transition, it is simply easier to see. The hard part is in the believing of the possibility itself. And that is why we are not alone.

They come to help us to see. They come to help us to believe. They come because we are the future that They hoped for. They come because we are the future that They saw. They come because we are the future that They believed in. They come because They care for us. They come because They care about the future that we now shall shape. They come. In the times of transition, They come. While we are dreaming in the dark, They come. We are not alone.

We are never alone.

A Little Humor for Your Day – ‘Your Coven’s Getting Older When….’

You Know Your Coven’s Getting Older When…

The ritual feast is pureed.

Last Beltaine the coven decided it would be nice to go out to dinner to celebrate.

The last time you tried to do a spiral dance your oxygen feeds got tangled.

Viagra is kept in the coven supplies.

The maiden of the coven is a grandmother.

The ritual room is outfitted with defibrillators.

The coveners drive their RV’s to Scottsdale for Mabon.

When you are at a festival you go to bed at sunset.

It takes the whole coven to move the cauldron.

The high priest still has a vendetta going against Richard Nixon.

You find yourself using your pendulum over the stock pages in the newspaper.

You tell an initiate that in your day you had to slog through five feet of snow uphill both ways when you did a Yule ritual.

You drop your teeth in the ritual cup.

At Samhain you see more of your coveners in the Wild Hunt than you do in circle.

You put your athame in the chalice during ritual but you can’t remember why.

You hold an all night blow-out drum frenzy and none of your neighbors noticed.

You use Glenn Miller records for trance music.

All of your ritual robes are tie-dyed

Your coven has a 401(k) retirement plan.

A nitro pill vial replaces the crystal on your pendant.

No one’s successfully jumped the Beltaine fire since 1983.

When the coven sings, “Creak and groan, creak and groan . . .”

When you set comfy chairs around the circle.

When you sit on the floor and can’t get up again.

You do anointings with Aspercreme.

The oak tree your coven planted died of old age.

You use Bran Muffins and Prune Juice for Cakes & Ale because you need the extra fiber.

You don’t use salt to consecrate you altar because you need to stay away from extra sodium.

You use a walker during the Wild Hunt

You prefer to rent a Hall for rituals because the bathrooms are closer.

You need a flashlight to find the candles.

Gardnerian Traditional Witchcraft –B.14. Skyclad (1953) c.2013

Gardnerian Traditional Witchcraft –B.14. Skyclad (1953)

B.14. Skyclad (1953)
It is important to work naked from the start, so it becometh as second nature, and no thought of “I have no clothes” shall ever intrude and take your attention from the work.  Also, your skin being so accustomed to unconfinement, when power is given off the flow is more easy and regular.  Also, when dancing you are free and unconfined. . . .
And the greatest of all, the touch of the body of your beloved thrills your inmost soul, and so your body gives out its utmost power; and then it is most important of all that there is not the slightest thing to divert the attention, for then the mind must seize and mold the power generated, and redirect it to the desired end with all the force and frenzy of the imagination.
It has been said that no real knowledge may be gained our way, that our practices are such that they can only lead to lust; but this is not really so.  Our aim is to gain the inner sight, and we do it the most natural and easy way.  Our opponents’ aim is ever to prevent man and woman from loving, thinking that everything that helps or even permits them to love is wicked and vile.  To us it is natural, and if it aids the Great Work it is good.
‘Tis true that a couple burning with a frenzy for knowledge may go straight to their goal, but the average couple have not this fire.  We show them the way, our system of props and aids (i.e., magic ritual).  A couple working with nothing but lust will never attain in any case; but a couple who love each other dearly should already be sleeping together, and the first frenzy of love will have passed, and their souls will already be in sympathy.  If the first time or two they do stay a while to worship Aphrodite, ’tis only a day or two lost, and the intense pleasure they obtain only leads them again to the mysteries of Hermes, their souls more attuned to the great search.  Once they have pierced the veil they will not look back.
This rite may be used as the greatest of magics if it be done with both partners firmly fixing their minds on the object and not thinking of sex at all.  That is, you must so firmly fix your mind on your object that sex and all else are naught.  You inflame your will to such an extent that you may create a strain on the astral such that events happen.

 

The Effects the Full Moon Has On Us

Just A Thought On Remembering Our Ancestors

 

I feel it is important to remember Lady Abyss during a Samhain celebrations, so I bring you an article she wrote in 2013.

I wasn’t going to torture you today with any of my comments. But I have been surfing the web for cartoons (it is actually hard to find good cartoons). I am beginning to think I should never leave the site. I ran across a few images that made my eyes water and then I was taken back centuries ago.

The images were of witches or accused witches tied to a stake and burning. Another was of a woman on a plank being dunked into the water. If you know me well, you know I can talk an hour or two on our ancestors. But what happened today moved my soul. Perhaps in all the hustle and bustle, I had forgotten for a moment what this season is all about. It is the Witches’ New Year but it is also a time to remember our ancestors.

For me, remembering my ancestors is both joyous and heartbreaking. I am into genealogy and was able (thanks to a dear friend) to trace my roots back to Ireland. Knowing where you came from can be a good thing or if your a witch, not so good. I know you are scratching your heads over that one, right? What I mean is, I know how witches were treated in Ireland. Persecuted. Then they sailed to the New World to escape the torment and the persecution. But unfortunately, they didn’t. They were found out and the same thing they were trying to escape confronted them again. No peace whatsoever. What kind of life did they have?

Most of my ancestors were healers. I have ran across a few that were hanged as witches. That makes my blood curdle. Their blood flows through my veins today. I know that for sure. There are times I have flash backs to my ancestors’ time. To see and experience one of your kin being hanged is one of the worse things in your life. You can see it plainly but you are powerless to do anything about it. When the flashback is over, I cry and cry. Why were people so ignorant and judgmental back then? Why couldn’t they just let the witches live in peace?

Perhaps if history didn’t happen the way it did, we wouldn’t have what we do now. Perhaps it was a test of some kind for our ancestors. I know they had to have unbelievable faith, courage and enormous amount of love for our Religion and our Goddess.

One of the reasons I can talk about our ancestors for hours is because I admire them so much. I know what they sacrificed for us. When accused of being a witch, they could have simply turned their backs and denied it. But they didn’t. I know they didn’t want to die anymore than the next person. But sadly enough they did. Some were killed and others went underground to protect our Religion. To ensure it would be passed on from one generation to the next. Everyone of them took risks so we could have what we do today.

This time of the year is very special to all of us. Don’t get caught up in all the festivities and forget what it is really about, remembering our ancestors. We owe them so much. And we never can repay the debt we owe them. But we can remember them. I believe remembering and honoring is the greatest way we can say “Thank You” to them for all they have given us.

Without our ancestors and their sacrifices, we wouldn’t have our Religion. This Samhain, hold the memories of your ancestors dear to your heart. Remember them and give them the honors they deserve. They have given us so much.

In the honor and remembrance of all
our ancestors.
Thank the Goddess for them.
 

A Little Humor For Your Day – Learning your ABC’s for Witches and Pagans

Learning your ABC’s for Witches and Pagans

To learn your letters you must start With a clever mind and a willing heart Each one is special, just like you And you will learn them all by the time we are through!

  • A is Athame, the knife that we use
  • B is for Beltaine, when partners we choose
  • C is for Circle where we all are one.
  • D is for Deosil, path of the Sun.
  • E is for Esbat, when we gather round
  • F is for Fire and its crackling sound
  • G is the Goddess in beauty and love.
  • H is the Horned One, our Father above.
  • I is for Imbolg, candles light the way,
  • J is for June when it’s Midsummer’s Day
  • K is for Karma, the things that we do
  • L is for Lammas, harvest’s almost through!
  • M is for Moon, riding way up so high,
  • N is for Nighttime, which darkens the sky
  • O is for Ostara, when we hunt for eggs,
  • P is for Pan, with hairy goat legs
  • Q is the Quarters and there are just four,
  • R for the Rites when we open the Door
  • S is for Samhain, end of the year,
  • T is for Tarot cards, futures to hear
  • U is Undines from the watery West
  • V is Vervain for protection and rest
  • W’s Widdershins, the path of the moon.
  • X is the sign that’s the sign of the God
  • Y is for Yule and the sun’s return
  • Z is the Zodiac, 12 signs to learn

 

To learn them all you will have to try

And now it is time to say goodbye

Merry have we met, and

Merry have we been

Merry shall we part and

Merry meet again!

Yule – Winter Solstice

Yule Comments & Graphics

Yule – Winter Solstice

After Samhain and Beltane, Yule is the most important feast. Elaborate rites are performed to insure the rebirth of the Sun. It is the greatest crisis of the year, and before the commercial value of sentimentality was discovered, popular customs reflected a wide contrast of the dark and eerie against joyful music and glittering lights.

Samhain to Yule is a season of preparation. A fast is not exactly enjoined, but it is as good a time as any to lose a little weight, because you’ll surely gain it back during Yule. It is a time for serious introspection and spiritual discipline. Perform your devotions and meditations regularly. Just before Yule, thoroughly clean your home.

The celebration begins on Yule Eve with religious rites. Yule Day is for family observances of a cheerful, social nature, with a feast, perhaps in the evening, unless there is a ball or theater event. The next day is a peculiar time. It is the day left over in the old Pagan calendar of thirteen 28-day months. It belongs to no month and no year; truly a “time that is not time”. (On a leap year there are two of these intercalary days.) what is done on the third day, then, hasn’t really happened, or doesn’t count. It gives us a perfect opportunity to step outside our usual roles and experiment, even if we look foolish. No one is allowed to hold it against us. No commitments can be made of this day; they will not be binding.

The next day is the New Year from a solar point of view.

The season of Yule runs till the Eve of Oimelc, so for Pagans there is no post- Xmas letdown. You can have Yule parties every weekend till February. When your evergreen decorations dry up, you can renew them. But by Oimelc, every trace of the Yule greens must be out of the house. It is pleasant to burn them in your fireplace.

A Little Humor – Learning your ABC’s for Witches and Pagans

Learning your ABC’s for Witches and Pagans

To learn your letters you must start With a clever mind and a willing heart Each one is special, just like you And you will learn them all by the time we are through!

  • A is Athame, the knife that we use
  • B is for Beltane, when partners we choose
  • C is for Circle where we all are one.
  • D is for Deosil, path of the Sun.
  • E is for Esbat, when we gather round
  • F is for Fire and its crackling sound
  • G is the Goddess in beauty and love.
  • H is the Horned One, our Father above.
  • I is for Imbolg, candles light the way,
  • J is for June when it’s Midsummer’s Day
  • K is for Karma, the things that we do
  • L is for Lammas, harvest’s almost through!
  • M is for Moon, riding way up so high,
  • N is for Nighttime, which darkens the sky
  • O is for Ostara, when we hunt for eggs,
  • P is for Pan, with hairy goat legs
  • Q is the Quarters and there are just four,
  • R for the Rites when we open the Door
  • S is for Samhain, end of the year,
  • T is for Tarot cards, futures to hear
  • U is Undines from the watery West
  • V is Vervain for protection and rest
  • W’s Widdershins, the path of the moon.
  • X is the sign that’s the sign of the God
  • Y is for Yule and the sun’s return
  • Z is the Zodiac, 12 signs to learn

To learn them all you will have to try And now it is time to say goodbye Merry have we met, and Merry have we been Merry shall we part and Merry meet again!

Herbs for Every Sign

HERBS FOR EVERY SIGN

Herbs can be mixed and combined to produce a “recipe” that’s just right for each of us.  Since the Sun sign you were born under has such an amazing influence on your health and well-being, using the herbs that correspond with that sign alone can be a tremendous help in times of stress or illness. Here’s a short list of herbs that seem to be tailor-made for each of the signs, due to their associations with both the planetary ruler and the positive qualities of that sign.

Aries – Mars
Allspice, basil, cayenne, garlic, ginger, mustard, onion, pepper.
It’s no secret that Aries is the astrological equivalent of a bullet.
It’s a red-hot burst of energy that’s capable of overcoming any
obstacle by charging straight for it. The ruler of Aries is Mars, the “red”
planet, the ancient god of war who was known for his equally fiery
temperament. No wonder, then, the herbs that correspond with your sign
are also a bit “hot” to the taste. Use them in cooking to raise your
endorphins, the substance Mars loves best.

Taurus – Venus
Apple, apricot, blackberry, cherry, heather, hibiscus, raspberry, rose.
Taurus is the sign that’s fondest of the pleasures that life inside
these bodies can provide. Whether it’s a blazing sunset, a symphony by
Mozart, or a delicious meal, you folks are experts at enjoying the
physical delights of the senses. It’s no surprise that the herbs you’ll
enjoy most are the sweet ones, since your planet, Venus, is the
purveyor of sweetness. Use each of them to satisfy that sweet tooth.

Gemini – Mercury
Clover, eyebright, fennel, lemongrass, lemon verbena, marjoram, parsley.
Your quick-witted, fleet-footed energy just loves variety – in fact, the
expression “variety is the spice of life” was written with you in mind.
Each of these herbs provide a different type of taste, and most can be
combined in a light, aromatic tea you can sip on the run. Use clove or
slippery elm to protect against gossip and to keep your thoughts and
actions grounded.

Cancer – Moon
Aloe, lemon balm, chamomile, mimosa, lavender, lilac.
Nurturing is your business, Cancer, and you distribute your soothing
touch to one and all. There’s nothing you like better than a home that
smells good, too, whether it’s because there’s something wonderful
simmering on the stove, a vase of fresh flowers on the dining room
table, or a warm, fragrant bubble bath waiting for you upstairs. Each
of the herbs listed above are known for their ability to calm, heal, or
bring a wonderful aroma to the environment. Use aloe to soothe burns
and scrapes and chamomile for a wonderful bedtime tea.

Leo – Sun
Chicory, cinnamon, goldenseal, rosemary, St. John’s Wort, sandalwood.
Your planet is the Sun, Leo, the source of life and warmth that keeps
us all alive and provides us with the energy we need to keep pursuing our
life’s quest. It makes perfect sense, then, that the bright, cheerful
sunflower would be the perfect representation of your equally bright
and happy sign. Herbs like goldenseal and St. John’s Wort are tailor-made
for you, too, since their ability to keep the body resistant to illness
and depression are well known. Mix a bit of chicory with your morning
coffee to help remove any obstacles that come up.

Virgo – Mercury
Caraway, dill, eyebright, horehound, lily of the valley, marjoram, savory.
Your quick-thinking meticulous sign likes nothing better than a mental
challenge, Virgo, whether it’s organizing a pile of papers at the
office, solving a puzzle, or learning a new skill. The herbs listed
above are all well known for their subtle abilities to strengthen the
mind, and many can be mixed together in teas to give you a boost you
often need at the end of a long day. The lily of the valley seems
perfect for you, too, with its subtle, “clean” scent and delicate flowers.

Libra – Venus
Catnip, passion flower, persimmon, rose, sugar cane, violet.
There’s no sign as fond of pleasing others as yours, Libra, whether it’s
by saying just the right thing to bring warring factions together, or by
using your polite charm to draw the object of your desires closer. Of
course, catnip is famous for its effects on our feline friends, but its
also traditionally used in conjunction with rose petals to bring loving
relationships that last forever. Since you’re ruled by Venus, you’re
capable of being every bit as sweet as the sugar cane – but if you need
a bit of help to attract a beloved, use this potent plant (sugar cane)
that’s long been used to conjure love – sweetly.

Scorpio – Pluto/Mars
Ginseng, dill, patchouli, pomegranate, saffron, vanilla.
As fond as you are of intensity and intimacy, Scorpio, it’s no wonder
the herbs you’ll love best are famous for their use in stirring up
passion. Drink ginseng tea (or offer some to your beloved) to induce a
magnetic physical attraction. Wear patchouli to arouse lust and silently
conjure the magic of the Beltane rituals. Present the object of your
desire with a pomegranate, the fruit traditionally associated with
seductive Pluto, your ruling planet.

Sagittarius – Jupiter
Anise, clove, fig, hyssop, mugwort, myrtle, nutmeg, rosemary, sage.
There’s no sign that hangs on to youth with more fervency and
determination than yours Sagittarius. To keep that youthful appearance
and disposition going as you travel the world in search of yet another
experience, drink a tea made of anise, rosemary, and Vervain. To aid in
making your dreams more prophetic than they already are, use mugwort.
Burn clove incense to attract the wealth you’ll need to pay for your travels.

Capricorn – Saturn
Comfrey, horsetail, mint, poppy, sassafras, woodruff.
You’ve always been described as a very “focused” sign, Capricorn, intent
on self-sufficiency and material success. The influence of your planet,
Saturn, gives you the ambition and self-discipline to attain those
goals, and to ensure success and prosperity in business matters, too.
Each of the herbs mentioned above are known for their ability to attract
that success, and most can be mixed together in a tea.

Aquarius – Uranus/Saturn
Anise, bittersweet, citron, dandelion, lemon verbena, rosemary, sage.
Your sign is a cerebral one, Aquarius, and your ability to turn “odd” or
eccentric ideas into strokes of genius is well known. Since
communication (and mass communication in particular) is your specialty,
the herbs above are all associated with the air principle, which rules
the intellectual side of life. To increase your already powerful
intuition, use citron, clover, or rosemary. Above all else, listen to
that intuition. It will seldom prove to be wrong.

Pisces – Neptune/Jupiter
Aloe, bay, cotton, eucalyptus, lavender, Norfolk Island pine, rue.
As the most sensitive and psychic of all signs, Pisces, yours is the one
that requires help to ward off the adverse thoughts and intentions of
others. Since you have no boundaries to keep you separate from others,
you also need protection against negative influences. To that end, use
rue, a powerful herb known to ward off ills of every kind. To stay
positive and healthy keep a lavender plant growing either outside or inside your home.

SAMHAIN, All Hallow’s Eve / Halloween

SAMHAIN

All Hallow’s Eve / Halloween

by Mike Nichols

 

 

Halloween. Sly does it. Tiptoe catspaws. Slide and creep. But why? What for? How? Who? When! Where did it all begin? “You don’t know, do you?” asks Carapace Clavicle Moundshroud climbing out of the pile of leaves under the Halloween Tree. “You don’t really know!”   —Ray Bradbury, The Halloween Tree

 

Samhain. All Hallows. All Hallow’s Eve. Hallow E’en. Halloween. The most magical night of the year. Exactly opposite Beltane on the wheel of the year, Halloween is Beltane’s dark twin. A night of glowing jack-o’-lanterns, bobbing for apples, tricks or treats, and dressing in costume. A night of ghost stories and séances, tarot card readings and scrying with mirrors. A night of power, when the veil that separates our world from the Otherworld is at its thinnest. A “spirit night”, as they say in Wales.

All Hallow’s Eve is the eve of All Hallow’s Day (November 1). And for once, even popular tradition remembers that the eve is more important than the day itself, the traditional celebration focusing on October 31, beginning at sundown. And this seems only fitting for the great Celtic New Year’s festival. Not that the holiday was Celtic only. In fact, it is startling how many ancient and unconnected cultures (the Egyptians and pre-Spanish Mexicans, for example) celebrated this as a festival of the dead. But the majority of our modern traditions can be traced to the British Isles.

The Celts called it Samhain, which means “summer’s end”, according to their ancient twofold division of the year, when summer ran from Beltane to Samhain and winter ran from Samhain to Beltane. (Some modern covens echo this structure by letting the high priest “rule” the coven beginning on Samhain, with rulership returned to the high priestess at Beltane.) According to the later fourfold division of the year, Samhain is seen as “autumn’s end” and the beginning of winter. Samhain is pronounced (depending on where you’re from) as “sow-in” (in Ireland), or “sow-een” (in Wales), or “sav-en” (in Scotland), or (inevitably) “sam-hane” (in the U.S., where we don’t speak Gaelic).

Not only is Samhain the end of autumn; it is also, more importantly, the end of the old year and the beginning of the new. Celtic New Year’s Eve, when the new year begins with the onset of the dark phase of the year, just as the new day begins at sundown. There are many representations of Celtic Gods with two faces, and it surely must have been one of them who held sway over Samhain. Like his Roman counterpart Janus, he would straddle the threshold, one face turned toward the past, in commemoration of those who died during the last year, and one face gazing hopefully toward the future, mystic eyes attempting to pierce the veil and divine what the coming year holds. These two themes, celebrating the dead and divining the future, are inexorably intertwined in Samhain, as they are likely to be in any New Year’s celebration.

As a feast of the dead, this was the one night when the dead could, if they wished, return to the land of the living, to celebrate with their family, tribe, or clan. And so the great burial mounds of Ireland (sidhe mounds) were opened up, with lighted torches lining the walls, so the dead could find their way. Extra places were set at the table and food set out for any who had died that year. And there are many stories that tell of Irish heroes making raids on the Underworld while the gates of faery stood open, though all must return to their appointed places by cockcrow.

As a feast of divination, this was the night par excellence for peering into the future. The reason for this has to do with the Celtic view of time. In a culture that uses a linear concept of time, like our modern one, New Year’s Eve is simply a milestone on a very long road that stretches in a straight line from birth to death. Thus, the New Year’s festival is a part of time. The ancient Celtic view of time, however, is cyclical. And in this framework, New Year’s Eve represents a point outside of time, when the natural order of the universe dissolves back into primordial chaos, preparatory to reestablishing itself in a new order. Thus, Samhain is a night that exists outside of time and, hence, it may be used to view any other point in time. At no other holiday is a tarot card reading, crystal reading, or tealeaf reading so likely to succeed.

The Christian religion, with its emphasis on the “historical” Christ and his act of Redemption 2000 years ago, is forced into a linear view of time, where seeing the future is an illogical proposition. In fact, from the Christian perspective, any attempt to do so is seen as inherently evil. This did not keep the medieval church from co-opting Samhain’s other motif, commemoration of the dead. To the church, however, it could never be a feast for all the dead, but only the blessed dead, all those hallowed (made holy) by obedience to God—thus, All Hallow’s, or Hallowmas, later All Saints and All Souls.

There are so many types of divination that are traditional to Hallowstide, it is possible to mention only a few. Girls were told to place hazelnuts along the front of the firegrate, each one to symbolize one of her suitors. She could then divine her future husband by chanting, “If you love me, pop and fly; if you hate me, burn and die.” Several methods used the apple, that most popular of Halloween fruits. You should slice an apple through the equator (to reveal the five-pointed star within) and then eat it by candlelight before a mirror. Your future spouse will then appear over your shoulder. Or, peel an apple, making sure the peeling comes off in one long strand, reciting, “I pare this apple round and round again; / My sweetheart’s name to flourish on the plain: / I fling the unbroken paring o’er my head, / My sweetheart’s letter on the ground to read.” Or, you might set a snail to crawl through the ashes of your hearth. The considerate little creature will then spell out the initial letter as it moves.

Perhaps the most famous icon of the holiday is the jack-o’-lantern. Various authorities attribute it to either Scottish or Irish origin. However, it seems clear that it was used as a lantern by people who traveled the road this night, the scary face to frighten away spirits or faeries who might otherwise lead one astray. Set on porches and in windows, they cast the same spell of protection over the household. (The American pumpkin seems to  have forever superseded the European gourd as the jack-o’-lantern of choice.) Bobbing for apples may well represent the remnants of a Pagan “baptism” rite called a seining, according to some writers. The water-filled tub is a latter-day Cauldron of Regeneration, into which the novice’s head is immersed. The fact that the participant in this folk game was usually blindfolded with hands tied behind the back also puts one in mind of a traditional Craft initiation ceremony.

The custom of dressing in costume and “trick-or-treating” is of Celtic origin, with survivals particularly strong in Scotland. However, there are some important differences from the modern version. In the first place, the custom was not relegated to children, but was actively indulged in by adults as well. Also,  the “treat” that was required was often one of spirits (the liquid variety). This has recently been revived by college students who go ‘trick-or-drinking’. And in ancient times, the roving bands would sing seasonal carols from house-to-house, making the tradition very similar to Yuletide wassailing. In fact, the custom known as caroling, now connected exclusively with Midwinter, was once practiced at all the major holidays. Finally, in Scotland at least, the tradition of dressing in costume consisted almost exclusively of cross-dressing (i.e., men dressing as women, and women as men). It seems as though ancient societies provided an opportunity for people to “try on” the role of the opposite gender for one night of the year. (Although in Scotland, this is admittedly less dramatic—but more confusing—since men were in the habit of wearing skirtlike kilts anyway. Oh well…)

To Witches, Halloween is one of the four High Holidays, or Greater Sabbats, or cross-quarter days. Because it is the most important holiday of the year, it is sometimes called “The Great Sabbat”. It is an ironic fact that the newer, self-created covens tend to use the older name of the holiday, Samhain, which they have discovered through modern research. While the older hereditary and traditional covens often use the newer name, Halloween, which has been handed down through oral tradition within their coven. (This often holds true for the names of the other holidays, as well. One may often get an indication of a coven’s antiquity by noting what names it uses for the holidays.)

With such an important holiday, Witches often hold two distinct celebrations. First, a large Halloween party for non-Craft friends, often held on the previous weekend. And second, a coven ritual held on Halloween night itself, late enough so as not to be interrupted by trick-or-treaters. If the rituals are performed properly, there is often the feeling of invisible friends taking part in the rites. Another date that may be utilized in planning celebrations is the actual cross-quarter day, or Old Halloween, or Halloween O.S. (Old Style). This occurs when the sun has reached fifteen degrees Scorpio, an astrological “power point” symbolized by the Eagle. The celebration would begin at sunset. Interestingly, this date (Old Halloween) was also appropriated by the church as the holiday of Martinmas.

Of all the Witchcraft holidays, Halloween is the only one that still boasts anything near to popular celebration. Even though it is typically relegated to children (and the young-atheart) and observed as an evening affair only, many of its traditions are firmly rooted in Paganism. Incidentally, some schools have recently attempted to abolish Halloween parties on the grounds that it violates the separation of state and religion. Speaking as a Pagan, I would be saddened by the success of this move, but as a supporter of the concept of religion-free public education, I fear I must concede the point. Nonetheless, it seems only right that there should be one night of the year when our minds are turned toward thoughts of the supernatural. A night when both Pagans and non-Pagans may ponder the mysteries of the Otherworld and its inhabitants. And if you are one of them, may all your jack-o’-lanterns burn bright on this All Hallow’s Eve.

 

Document Copyright © 1983 – 2009 by Mike Nichols.

The Witches Sabbats

Northern Hemisphere

Imbolc – Feb 2nd
Ostara – Mar 21st/22nd
Beltane – April 30th/May 1st
Lithia – June 21st/22nd
Lammas – July 31st/Aug 1st
Mabon – Sept 21st/22nd
Samhain – Oct 31st
Yule – Dec 21st/22nd

Southern Hemisphere

Imbolc – August 1st
Ostara – September 21st/22nd
Beltane – Oct 31st/Nov 1st
Lithia – Dec 21st/22nd
Lammas – Feb 1st/2nd
Mabon – March 21st
Samhain – April 30th/May 1st
Yule – June 21st

 Our Next Sabbat is Ostara

Solstices and Equinoxes

Spring Equinox ~ March 20th

Summer Solstice ~ June 20th

Autumn Equinox ~ September 22nd

Winter Solstice ~ December 21st

Wiccan Tool List Master

Wiccan Tool List Master

Equipment:

  • a pentacle
  • 6 candles; 1 for each direction, 2 for altar
  • chalice of wine (hard apple cider on Samhain)
  • wand
  • scrounge of silken cords
  • small bowl of water
  • small bowl of salt
  • 3 cords, one red, one white, one blue, 9′ long each
  • white-handled knife
  • individual athames
  • incense burner and incense
  • small hand bell
  • dish of cakes
  • sword
  • chalk
  • altar cloth of any color
  • cauldron
  • tape recorder and tapes of appropriate music
  • veil for Great Rite of a Goddess color: Blue, green, silver or white

For New or Dark Moon Esbat:

  • extra incense
  • an apple and a pomegranate
  • cauldron with a fire in it and/or a bonfire
  • crystal ball or other scrying tools
  • white tabard with hood for Priestess

For Winter Solstice (Yule):

  • cauldron with candle or oak bonfire
  • wreaths, 1 of holly and 1 of mistletoe
  • crowns, 1 of oak and 1 of holly
  • blindfold
  • sistrum
  • animal skull filled with salt

For Spring Equinox:

  • cords as described in preparations
  • hard-boiled eggs
  • a bonfire ready to ignite or a taper
  • flowers in the cauldron

For Beltane Sabbat:

  • bonfire

For Initiations:

  • anointing oil
  • tub to bathe the candidate in
  • towels
  • salts, herbs and oils to add to the bath
  • a blindfold
  • a shirt or other clothing that can be cut
  • a length of string to measure the person
  • two lengths of cord to bind the hands and feet
  • bonfire for warmth if needed

For Blessings:

  • anointing oil
  • wine