Shaman, Priest, Priestess, Pastor, or Candlestick-Maker

Shaman, Priest, Priestess, Pastor, or Candlestick-Maker

Author:   Alfred Willowhawk, DMsc, RMT, CTM, Shaman   

Humans are always reaching for understanding. Whatever their religious, spiritual, or non-spiritual philosophy, we are always seeking to understand the world around us. In our pre-industrialized world, we sought these answers from individuals who seemed to have a better connection than the general population with unseen realms. They were sometimes called shamans, druids, priestesses or priests. Our post-industrialized world calls these individuals, pastors, priests, and guides. Many individuals of western religious frameworks may disagree with this contention. This article will demonstrate that the term used is really immaterial; after all, “a rose by any other name will smell as sweet”, thanks to Shakespeare.

What is a Shaman and why is the term so popular today? We acknowledge that the term “shaman” is not of Celtic or Western European origin. It is actually Siberian in origin but has come to be applied to any Otherworld “journeyer” who functions as a guide for his culture and people. It has also become associated with First Nations, indigenous peoples, and Native Americans. We are not attempting to appropriate the term as used by First Nations or Native Americans.

The term ‘’Otherworld is a uniquely Celtic word, which has similarities to the Underworld of Wiccan and other neo-pagan places. It is a real place, not made up in the head of a person, where the deities and personkind interact. It also overlaps the mundane or physical world. Today, most individuals of Celtic descent and practice call this the Faery Realm. This realm is the depository of all the archetypes of being. Interaction with individuals within this realm can bring forth the entire spectrum of emotional, spiritual, and physical responses. Whether one feels fear, joy, excitement, or any other emotion – the journey to the otherworld is always revealing.

As an individual spends time there, many aspects of oneself become apparent. Deceit is not tolerated there and is easily perceived. The oldest known story of the Celtic Otherworld is the Immram Curaig Maelduin Inso or the Voyage of Malduin’s Boat. It was first transcribed in the eighth or ninth century in its entirety. It visits the thirty-three islands of the Celtic Otherworld and serves as a lesson for any visitor.

In our 21st century time, most individuals seem blind to this world. The Shamanic practitioner, or shaman, as we define it above, serves as the medium through which individuals can receive messages, and assistance from the deities. In our course, The Shamanic Soul: Path to the Sacred Self”, we assist the individual to begin and foster the connection with the Otherworld and their deities. It is not actually necessary to use a shamanic practitioner to feel, see, and touch the Otherworld. Recognizing and interpreting what is seen there is best done with a knowledgeable individual who has studied the signs, portents, and events that are recorded in the “songs” of the pan Celtic world to facilitate the actual intent of these messages.

Among the Celts were members of their culture who journeyed to the Otherworld. They were the Mystics. They were one of four classes including Bards, Healers, and Warriors. The Mystics’ primary function was that of mediator between this world and the Otherworld – as such they meet the widely accepted definition of ‘Shaman’. The Celtic Mystic utilizes the gifts of the Bard and the Healer but acts primarily as a conduit for messages from the deities, spirit entities and ancestors.

The Celtic Mystic or Shamanic tradition was systematically wiped out by the encroachment of the Romans, and later the Christians. The tradition was further impacted by the Celtic Diaspora, which scattered Celts to Brittany, Gaul, Spain, and Asia Minor. The Celts were spread over much of what is now Europe and into Asia.

The term “mystic” has the unfortunate definition of “one who practices or believes in mysticism or a given form of mysticism” (from the Free On Line Dictionary) . “Mysticism” is further defined as “1. a. immediate consciousness of the transcendent or ultimate reality or God; b. The experience of such communion as described by mystics; 2. A belief in the existence of realities beyond perceptual or intellectual apprehension that are central to being and directly accessible by subjective experience.3. Vague, groundless speculation.” I think you can see our problem… Because the term “mystic” has an even less precise definition than the term “shaman”, we choose to use the term “shaman” because it is more commonly descriptive of what we do.

Therefore, like other Shamanic Traditions, because it is what Shamans do, we journey to the invisible spirit world as a medium or mediator for the purposes of healing, divination and to discern the needs of the Earth (see Gaea) and return to this world to guide our people. The imagery, deities and myths we employ in our practice is Celtic/Indo-European.

The definition of Shaman is both simple and complex. A shaman is “one who knows”. We expand this definition as follows: The Shaman is one who knows the world on multiple levels in which he/she lives. The Shaman knows his mind, his soul, his spirit, and his guide. The Shaman knows her culture, her people, her Goddess, her God. The Shaman knows his enemy and his friends; her protection is in knowing.

According to Cunning Folk and Familiar Spirits: Shamanistic Visionary Traditions in Early Modern British Witchcraft and Magic, Emma Wilby, 2006, Sussex Academic Press, “The shaman’s first encounter with his helping spirit is either deliberately cultivated or spontaneous. In tribal societies the deliberately cultivated initial encounter is based upon the rationale that an individual can only become a shaman if he obtains one or more spirit-helpers, and that therefore an aspirant shaman needs to work at magical techniques believed to encourage the appearance of such spirits. A survey of anthropological sources suggests that in tribal societies far more emphasis is place don the deliberately cultivated initial encounter than was the case in early modern Britain, although how far this difference is rooted in culture as opposed to the divergent circumstances under which information about these magical traditions has been gathered, is hard to determine.”

While we are eclectic in our approach to our shamanic practices, we are using our own ancestral and cultural history (Western European Celtic and Greco-Roman) . We do not practice any form of cultural appropriation or “plastic shaman ism”. We are NOT practicing some post-colonial cultural appropriation of First Nations shamanism. Any reference we make here or in our practice to First Nations culture, practices, spirits, shamans, guides, or deities is for historical and informational reference only and not an attempt to associate ourselves with First Nations Shamans. We welcome any criticism of our practice. We are always assessing and re-assessing our understanding of our calling.

It is our contention that shaman ism is “of the blood” — that is, one is born to a shamanic tradition and some crisis brings out the ability or burden or urgent need to practice shamanic journeying. This crisis can be in the form of an illness, disorder, mental or physical trauma. This vertiginous experience brings about the call of the Wounded Healer, which the shaman may have been experiencing for years, to the fore.

It is true that every individual has many woundings and our course The Warrior Within is designed to assist each individual to reach out and heal themselves, yet if one is called to be the Wounded Healer, then this serves as the point of recognition that he or she must accept and act upon his or her shamanic calling to heal him/herself and utilize these gifts to assist others in their healing or he/she will continue on in the illness, disorder, mental or physical trauma. These woundings, as stated above, usually take on a particular flavor and as Ms. Wilby states, “…he is usually alone at the time of his first meeting, and undergoing a period of intense physical and/or psychological stress. Often it is the naturally-occurring pressure of life which generate these stresses…’some great misfortune, dangerous or protracted illness, [or] sudden loss of family or property’ can bring an individual into contact with the spirits. As in early modern Britain, bereavement is often a powerful trigger.” (Pg 132)

The shaman utilizes the gifts and tools that they have developed in their own healing process to assist others in healing themselves. Therefore, for our purposes they are facilitators of self-healing and have the desire to assist others. As shamans we have the ability and/or responsibility to:

*Understand the roles that spirits play in the lives of our people.
* Cooperate with or control the spirits for the benefit of our people.
* Understand the spirits intentions as either good or evil or neutral.
* Use trance-inducing techniques such as singing, chanting, dancing, meditating, or drumming. (1.)
* Recognize and communicate with animals and animal spirits in their roles as messengers of the Otherworld.
* Enter the Otherworld on our own behalf or the behalf of our people.
* Deliver the messages from the Otherworld to our people.
* Guide our people in treating illness or sickness – be that in self-healing techniques, laying on of hands, or advising an individual to seek the consultation of a licensed medical practitioner. We do not claim or attempt to be the sole conduit of healing for our people and as such always insist that illnesses be treated by licensed medical practitioners.
* As Healers and Spiritual Guides, we DO NO HARM to our people.

The shaman then, serves as the conduit whereby individuals can, if they choose, access the other realms of beingness, or utilize the services of the shaman to go there for them. This is similar to the way that other western religious practitioners, priests, rabbis, pastors, seek guidance through meditation and prayer as well as intervention with the Christian god. A pastor will pray for intervention in their parishioners’ lives, and truly believe that the prayers are effective. The shaman does the same thing and has the same expectation.

The spiritual realms are much bigger and more open than we as mere mortals can understand. There is no exclusivity in access to God, Goddess, nature, higher power, etc. Every path is the same. Reach for the heavens and your highest best connection with all creatures of this and every other world. Do not allow your own view to become the One View – it doesn’t exist; a good thing too, as I for one would not like to live in a world that was restricted to my perceptions and understandings of the universe – it is SO much bigger than me.

Blessed Be and enjoy the journey!


1. We do not advocate, but accept the taking of mind-altering drugs to achieve trance-state.

Enhanced by Zemanta

Let’s Talk Witch – Who Are The Celts?



Who Are The Celts?


For many people, the term “Celtic” is a homogenized one, popularly used to apply to cultural groups located in the British Isles and Ireland. However, from an anthropological standpoint, the term “Celtic” is actually fairly complex. Rather than meaning just people of Irish or English background, Celtic is used by scholars to define a specific set of language groups, originating both in the British Isles and in the mainland of Europe.

says, “The Celts are an Indo-European people who spread from central Europe across the European continent to Western Europe, the British Isles, and southeast to Galatia (in Asia Minor) during the time before the Roman Empire. The Celtic family of languages is divided into two branches, the Insular Celtic languages, and the Continental Celtic languages.”

Today, the remains of early Celtic culture can be found in England and Scotland, Wales, Ireland, some areas of France and Germany, and even parts of the Iberian Peninsula. Prior to the advancement of the Roman Empire, much of Europe spoke languages that fell under the umbrella term of Celtic.

Sixteenth-century linguist and scholar Edward Lhuyd determined that the Celtic languages in Britain fell into two general categories. In Ireland, the Isle of Man and Scotland, the language was classified as “Q-Celtic,” or “Goidelic.” Meanwhile, Lhuyd classified the language of Brittany, Cornwall and Wales as “P-Celtic,” or “Brythonic.” While there were similarities between the two language groups, there were distinct differences in pronunciations and terminology. For specific explanations on this fairly complex system, read Barry Cunliffe’s book, The Celts A Very Short Introduction.

Because of Lhuyd’s definitions, everyone began considering the people who spoke these languages “Celts,” despite the fact that his classifications had somewhat overlooked the Continental dialects. This was partly because, by the time Lhuyd began examining and tracing the existing Celtic languages, the Continental variations had all died out. Continental Celtic languages were also divided into two groups, the Celt-Iberian and Gaulish (or Gallic), according to

As if the language issue wasn’t confusing enough, continental European Celtic culture is divided into two time periods, Hallstatt and La Tene. The Hallstatt culture began at the onset of the Bronze Age, around 1200 b.c.e., and ran up until around 475 b.c.e. This area included much of central Europe, and was focused around Austria but included what are now Croatia, Slovakia, Hungary, northern Italy, Eastern France, and even parts of Switzerland.

About a generation before the end of Hallstatt culture, the La Tene cultural era emerged, running from 500 b.c.e. to 15 b.c.e. This culture spread west from the center of Hallstatt, and moved into Spain and northern Italy, and even occupied Rome for a time. The Romans called the La Tene Celts Gauls. It is unclear whether La Tene culture ever crossed into Britain, however, there have been some commonalities between .

In modern Pagan religions, the term “Celtic” is generally used to apply to the mythology and legends found in the British Isles. When we discuss  here at About Pagan/Wiccan, we’re referring to the deities found in the pantheons of what are now Wales, Ireland, England and Scotland. Likewise, modern Celtic Reconstructionist paths, including but not limited to Druid groups, honor the deities of the British Isles.

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.


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

Who Were The Celts?

Who Were The Celts?


The Celtic empire once ranged across Western Europe, and their armies eclipsed even those of Rome. Who were these mighty people, and what became of them?

The Celts (Kel’tz) were a diverse group of people whose empire once spanned the European continent.  Archeological digs from Halsted, Germany to the Orkney Isles of Scotland have uncovered evidence of Celtic settlements as far back as the late Bronze Age.  But where did  these brash, nomadic people come from, and what became of them?

Recent archeological digs in Eastern Europe and Asia Minor indicate the possibility that the Celts were not indigenous to Europe at all.  The fact that the original Celtic stock were primarily a dark haired people with swarthy complexions only verifies this new theory. This theory is the migratory theory;  when applied the Celtics sometime in the millennia of the Bronze Age entered Europe from somewhere in Asia Minor.  It wasn’t long before they settled in the region of the Danube River basin and soon began raiding and conquering their neighbors.  The Celtic conquest continued until their tribal lands covered most of Western Europe, from the Danube to Rome and westward as far as current-day Belgium.

Though their rise to power was quick, the Celtic domination of Europe was short, as empires go.  Over the centuries following the Celtic Golden Age seen at Halsted, the Celtic people were pushed farther west by new conquerors and empires, sprouting up in Athens, Macedonia, and, eventually, Rome.  To the North, the savage Goths pushed the Celts southward as well, condensing the majority of Celtic society into Gaul and Iberia, which today make up France and Spain.

If the origins of the Celts are historically dubious, the name they identified themselves with remains a mystery.  While historical accounts exist, as well as a few Celtic carvings referencing tribal names, Celtic writings don’t make any reference to a racial name.  The only surviving accounts to make reference to the Celtic people were written by Roman and Greek historians.  In fact, it is from Greek texts that the Celts received their ethnic name, Keltoi, a Greek word for “stranger” or “outsider.”  This identifier was altered by late Roman writers and eventually adopted by the Celts as a means of identification in trade and war.

Many historians and archeologists believe that the original people who entered European millennia before the birth of Christ had no name by which to identify themselves as a people.  They were nomadic, in many ways, and little more than a loose conglomeration of independent tribes and family groups.  If this theory is true, it adds a new dimension to the mystery of the Celts with a question that might never be truly answered: Who were the Celts?

Historical records and archeological evidence have much to say about Celtic culture and society.  Predominantly in Roman histories, reference is made to the deep racial pride of the Celts, and their stubborn refusal to be dominated or ruled.  According to Roman chroniclers, a Celt would choose suicide over surrender.  Nor was Celtic society a fluid structure like the Hellenic or Roman empires, but rather a loosely-linked group of autonomous tribes, each headed by a separate chieftain.  Within each tribe, the people were further divided into extended family units known as clans.  Each clan was subdivided into lineages, called “˜fine’, represented by the paternal kinship. Roman writers, examining this pastoral mind frame from their urban vantage point, no doubt found much to disdain as barbaric and primitive in Celtic society.

However, far from the barbarians with which they were often identified, the Celts had a highly developed society.  The basic structure of Celtic society divided the people into three classes:  the royal clans, the warrior aristocracy, and the common people, often referred to as Freemen.  And, though slaves did constitute a small percentage of the population, slavery was generally frowned upon in Celtic society. However, though Celtic social structure appeared loose and primitive to the Romans and Greeks, the Celts were by no means the “savage race” which the Roman scholars often slurred them by. Archeological evidence has shown the Celts to be an advanced race, for their era.  They made use of chain mail in battle and utilized machines for reaping grain.  There is also evidence that the Celts had begun extended roadways across Europe centuries prior to the Roman Empire’s much-lauded road system, and it is widely believed by historians that it was from the Celts that the Romans and Greeks first learned the use of soap.

However, regardless of their apparent advancements, the Celts were not an urbanized people, and their tastes ran to simple rather than extravagant.  Certain themes appear repetitively in reference to Celtic culture, including the predominance of rural settlements, the traditions governing hospitable feasts, and the evidence of fellowship drinking. Pork tended to be a primary item of diet, and clothing often followed a plaid design. However, though rural themes predominated their society and many settlements were merely farming communities, the Celts were far from uneducated. They placed high regard on thorough education and life-long study. The Druids, who are believed to be the Celtic scholars and priests, were required to undergo a period of training which lasted around twenty years. Also contrary to popular belief, historians have concluded that the Celts had a written language as early as the third century BCE, but made little use of it except on coinage and memorials, placing a higher value on the ability to remember vast quantities of information correctly.

Celtic society declined in the face of Rome’s advancing power, however.  As Roman culture stamped more of the face of world politics and trade, the Celts soon found themselves with no choice but to accept Roman rule. And, as Roman culture began dominating the Celtic tribes, the tribal culture was replaced by a racial identity.  By the withdrawal of Roman troops from Britain in approximately 340 CE, Celtic culture had waned nearly into oblivion.  It would enjoy a brief period of renewal with the fall of Rome, only to be quickly conquered by the Germanic culture advancing across Europe. And so, the proud people who had once dominated the European continent would be lost to myth and legend, leaving more unanswered questions than road signs to their once-golden culture.


About the Celtic Tree Month Reed October 28 to November 24

Celtic Tree Month Reed


October 28 to November 24

Those Born Under This Sign:

Reed signs among the Celtic tree astrology signs are the secret keepers.  You dig deep inside to the real meaning of things and discover the truth hidden beneath layers of distraction.  When there is a need to get to the heart of the matter, most certainly the Reed sign will find the core.  You love a good story, and can be easily drawn in by gossip, scandals, legend and lore.  These tendencies also make you an excellent historian, journalist, detective or archeologist.  You love people because they represent a diversity of meanings for you to interpret.  You are adept at coaxing people to talking to you, and sometimes you can be a bit manipulative.  However, you have a strong sense of truth and honor so most of your scheming is harmless.  Reed people join well with other Reeds, Ash or Oak signs.

Celtic Meaning Of The Reed:

The Celtic meaning of the reed within the Ogham deals with:

  • Purpose
  • Protection
  • Purification
  • Clarification
  • Communication

Today we may not consider the reed a tree, but in the time of the ancient Celts their landscape held prolific reeds in swamp areas; some growing up to 20 feet tall.

The druids viewed any large plant like this with a woody stalk to be a tree, and the reed was considered very important.

All things of the natural world were honored by the Celts, and all things represented the connection with life.   In this way, the reed was highly revered for its usefulness in the day-to-day practices of the Celts.

The reed was used for many purposes by the Celts.  Specifically, they would weave reeds together to make thatched roofs on their homes – some of which (when properly constructed) last up to a decade or more.  This is where the reed obtains its symbolism of protection.  It is also a natural insulator, and the Celts honored it highly during cold, wet months.

Reed gives off a faint sweet smell when macerated, and so the Celts were known to lay out pressed reeds as flooring in their homes to deodorize.  This was also a practice for cleansing and purifying homes.

Reeds also made good candles, and were viewed as beacons of light during the dark nights.  This is another facet of the reed’s purposefulness in the life of the Celts.

The reed gets its symbolism of communication from several sources.  In the hands of a good craftsman (and there were many among the ancient Celts), a reed would make a fine whistle, flute or recorder.  These were highly prized amongst the people, particularly bards. Through these flutes and music the spiritually-minded Celts would communicate fantastic worlds of vision, heroism, and beauty.  

Secondly, if you are still enough, you can hear them sing a song when the wind blows through a field of reeds.  If you’ve ever had the pleasure of hearing it, you know it is an eerie experience.  The Celts viewed this as an otherworld voice, and considered it a message of powerful importance.

Take the time to incorporate these symbolic meanings of the reed in your life.  Gather some up and bring them into the house to open up the energy and clear the air.  Or, try fashioning a flute from a reed and take it to your next drum circle to play!  Your Celtic ancestors will get such a kick out of that!


Welcome, Darkest Night

Welcome, Darkest Night

by Janice Van Cleve


I love this season of growing dark. The night starts earlier to cast its blanket of quiet and peace upon the land and calls me to wrap up what I am doing. Early darkness coaxes me to sit down to supper at six o’clock instead of nine, so I can digest properly before I go to sleep.  Longer nights delay the prodding light of morning, so I can grab a few more winks. It encourages me to work more efficiently with the daylight that I do have. The dark time of the year is a healthy time for me.

It is a healthy time for plants and animals as well. Perennials focus on building up their root systems during the dark time, and annuals spread their seeds. Leaves fall to the ground to be leached and composted into next year ‘s soil. Animals feast on the yield of crops and orchards and store up surplus to see them through the winter and spring. In the dark time, all nature refocuses on renewing itself, sloughing off that which is no longer necessary and nurturing the best for the new year.

For northern tribes who lived where night falls longest and deepest, the dark time of the year was a time of great creativity. Bards honed their songs and added new verses for the entertainment and education of their audiences. Farmers turned to woodworking to fashion furniture or to decorate the interiors of their homes. Tradespeople made cloth, tools, jewelry, clothes and other goods to sell the merchants when they returned in the spring. Cooks became more and more inventive as the darkness lingered and the variety in the larder grew more limited. Even today, most school and university classes are scheduled for the winter months. In the business world, new product releases from software to movies to automobiles are debuted during this time.

In short, the dark time of the year is a busy, industrious and very creative time for nature and for human activity. So why in modern society does it get such a bad rap? The ancients certainly figured out that spring followed winter every year, and they used their skills to create solstice calculators like Stonehenge to predict how much more winter they had left. Were they really immobilized in fear of the dark, waiting for solstice to give them hope of spring? Or, on the other hand, did they grumble at solstice that they only had a few more months to play, eat, sing and finish their carvings before they had to get back out and work the farm again? Ancient peoples, after all, did not create surpluses for profit or a year-round global economy. They simply raised enough to sustain themselves so they could devote their time to crafts and play.

Perhaps it was the new religion of Christianity that tried to separate light from dark, exalting the former and disparaging the latter. Perhaps it was Christians’ idea to create fear of the dark so they could make light seem like a sort of salvation. However, nature doesn’t seem to need saving from anything, except from human greed. Nature goes on, year after year, with summer and winter alternating appropriate to the latitude. Nature values the dark time as much as the light and uses both to its advantage. The dark time is healthy and wholesome. It is as necessary for life as rain and sun, decay and bacteria.

And so it is appropriate that our pagan new year starts with Samhain, the beginning of the darkest time of the year. We rest before we work. We focus inwardly before we focus on the wider world. We sleep, we feast, we meditate, and we renew ourselves so that when spring’s light returns and calls us to next year’s work we can respond with new health and strength. These are gifts of the dark time. We are fortunate to have them!

Deity of the Day for August 10th – BILE


by Lisa Spindler
The Celtic god of light and healing, “Bel” means “shining one,” or in Irish Gaelic, the name “bile” translates to “sacred tree.” It is thought that the waters of Danu, the Irish All-Mother goddess, fed the oak and produced their son, The Dagda. As the Welsh Beli, he is the father of Arianrhod by Don.

Patron of sheep and cattle, Bel’s festival is Beltane, one of two main Celtic fire festivals. Beltane celebrates the return of life and fertility to the world — marking the beginning of Summer and the growing season. Taking place on April 30, Beltane also is sometimes referred to as “Cetsamhain” which means “opposite Samhain.” The word “Beltaine” literally means “bright” or “brilliant fire,” and refers to the bonfire lit by a presiding Druid in honor of Bile.

“Some believe this deity is the equivalent of Belatucadros, the consort of Belisama, another patroness of light, fire, the forge and crafts. Belatucadros, whose name means “fair shining one” or possibly “the fair slayer,” is the god of destruction and war and transports the dead to Danu’s “divine waters.” Celtic deities often reign over seemingly contradictory themes. In the case of Belatucadros, death was simply a pathway to rebirth in the Otherworld, thus linking the two themes together. However, according to Ross’s Pagan Celtic Britain, historically the worship of Belatucadros among the Celts was confined only the northwestern region of Britain and has never been associated with the festival of Beltane, healing or with a consort.

It has been suggested that the mythological king, Beli Mawr, in the story of Lludd and Llefelys in The Mabinogion, is a folk memory of this god. In Irish mythology, the great undertakings of the Tuatha Dé Danann and the Milesians — the original supernatural inhabitants of Eiru and their human conquerors, respectively — began at Beltane. The Milesians were led by Amairgen, son of Mil, in folklore reputed to be the first Druid.

The Wicca Book of Days for June 19 – The Celtic Pantheon

The Wicca Book of Days for June 19

The Celtic Pantheon

The Gods and Goddesses venerated by the European Celtic people were local divinities identified with features of the landscape, the creatures and trees that inhabited it, and the tribes that lived there (Brigantia being the Goddess whom the Brigantes worshiped in Britain, for instance). Because the Celtic tradition was oral, the nature of these deities remain imprecise but something of their individual characters survived if they were subsequently fused with Roman divinities or Christian saints. Perhaps the best know Celtic God is Cernunnos, or the Horned God.

Circles and Spirals

Circles and spirals were important mystical symbols to the Celts, representing as they did the Sun and Fire, eternity, fertility and life itself. Wear jewelry bearing one or other of these dynamic symbols next to your skin today and become infused by the energy that it emits.

Do You Have a Celtic Soul?

Adapted from The Phoenix Cards, by Susan Sheppard (Inner Traditions, 1990).

A great deal of romance and intrigue surrounds the early Celts and their beliefs.

It is believed that the Celts may have originated around the Caspian Sea near Iran or in Kazakh, a province of Russia. Some have noted that there are striking similarities between the religious beliefs, laws, and languages of the Celts and those of the more ancient Hindus of India. After their arrival in Ireland, the Celts divided themselves into three classes: the Farmers, The Warriors, and The Druids.

There are mysterious connections between the Celts and many other indigenous peoples. Do you have Celtic heritage? Or do you feel a spiritual affinity with the Celts? Check out these personality traits:

These characteristics are generally true of those with Celtic leanings or heritage:

* You have tremendous insight into the psychology of others.

* Your understanding of human nature makes you especially perceptive, and potentially a gifted psychic.

* Your abilities tend to be more of an intuitive understanding of the motivation of others.

* You find your highest inspiration in the rhythms of nature.

* You are attracted to beautiful or unusual stones.

* You love a good story, whether it be in the listening or the telling.

* You are sensitive to both of the polarities that live inside of you. You naturally understand the concept of androgyny or unixsexualism, and recognize that you have both masculine and feminine traits.

* Although you may be mentally oriented, you are attracted to sensuality.

* You are a powerful, transformative individual. You realize that in order to bring positive change in our outer world, an idea must first be born within.

Find and Use Places of Power

Find and Use Places of Power

by George D. Jackson

Most of us have been in areas where we have experienced a certain alignment of comfort, creativity and sometimes awe. The waves of positive probability seem to be especially high in these locations. Some locations, in contrast, cause one to feel uneasy and unwelcome. In magickal terminology, this sense of presence is often called the “genius loci,” the spirit of the place. This phenomenon can vary in size from a whole region to areas just a few inches in measurement.

How this presence makes itself felt frequently depends on a person’s mental, spiritual, and emotional makeup. It has been said that no matter what your educational background, emotionally you’re an alchemist. You live in a world of liquids, solids and gases and the heat transfer that accompanies changes in state. These are the things you perceive, the things you feel. So when it comes to the day-to-day sensations of living, you treat with the five elements of the ancient philosophers: earth, air, fire, water and spirit.

Experienced magick users generally use these five elemental levels of sensation to acquire a consciousness of their environmental conditions — including the genius loci. Tools to use to acquire this consciousness include observation and invocation. Emotion is the prime fuel for magickal operations of most sorts, and experienced magick users actively seek out positive places of power where evocation can be practiced to focus various emotional energies. For example, if one determines a place makes one feel creative, and one has magickally explored it by observation and meditation, it may well be a good place to focus energies in spell work for creativity.

With all of this in mind, I would like to relate to you how the genius loci in various places have affected me during my life.

In July 1973, I decided to move to the High Sierra. I owned a cabin in an area called Cold Springs, which is on the western slope of the mountains. Highway 108 leads to this place, which is about 30 miles above Sonora, California. The location is thickly forested and marked in places with old lava flows, some of them over a hundred feet high. I hadn’t spent any real time there before, a couple of days now and then, but now I was settling in for a long stay.

In a very short time, I began to feel I was being watched, combined with a sense of isolation. However, to balance this I felt a strong flow of creative energy. After being there for a few months, I invited a friend who was a professional astrologer to come up and stay for a while. During his visit, I found two how-to books on witchcraft at a nearby resort village and started studying and experimenting with the Art. At the same time, my friend began to develop a new style of approach to astrology. After about three months, he returned to Southern California, and in July 1974 so did I.

All during my residence in the High Sierra, the genius loci made me feel a bit alienated and unwelcome. I found out from talking to some of the long-term dwellers in the area that this sense of disapproving presence was not uncommon among them. States of depression often bedeviled them, particularly during the winter when snowfall made travel difficult. The spirit of that area extracted a heavy toll for living in its province, alive with scenic beauty as it is.

I remember driving up the mountain one winter night all alone on the highway. The sky was clear, and the moon was full. The whole landscape blazed with a silver fire reflected off the snow-covered lava flows and the branches of the trees. It filled me with awe, and I will never forget that experience. The genius loci seemed to say, “This is what I am in my glory.” Still, the price for moments like this was very high, and in the end I fled the raw, aggressive presence of that place.

Southern California is a vortex of creativity, dreams and illusions. This is epitomized in Hollywood, which could be considered the world capital of illusion. Surrounding this center of illusionary activity was at one time more than 50 percent of the nation’s aerospace industry, where dreams were converted into reality. The Los Angeles basin is border on one side by mountains and on the other by the Pacific Ocean. The land on which it rests is crisscrossed with fault lines that cause movement often enough that the locals have come to accept earthquakes as relatively normal occurrences. Further, they consider this a small price to pay for being able to dwell in a place where the overall climate, semiarid, is close to ideal. Over this area hangs an inversion layer like the lid on a pot that has a tendency to allow the several million cars traveling on the area’s many roads to turn it into a gigantic gas chamber. This does have the effect of mitigating the otherwise idyllic climatic conditions. Be this what it may, the regional genius loci draws people to it like a magnet does iron filings. However, it is not the only spirit of the place that is in residence there.

It was to Southern California I returned in 1974, and after a year or so of moving about in the area finally settled in a district in Long Beach called Belmont Shores. The apartment I moved into was about four blocks from where the ocean meets the sand.

During this period, magick had become an established part of my psyche, and the years to come would only reinforce this. I took a part-time job in an occult store located in Sea Port Village in San Pedro and began to further develop my magickal outlook and practice. Thanks to my part-time job, I began to meet like-minded people and finally became able to engage in group rituals.

About six blocks or so from my apartment, a stairway led down from the top of the bluffs facing the ocean to the beach below. Many years before, I had often come to this place to contemplate what was going on in my life. The genius loci in that immediate area had always had a welcoming and calming effect on me. Now I went there to practice spell work on the beach and call upon the powers of the ocean to aid in my efforts. The Spirit of the Place seemed to revel in this activity, and some of my most successful rituals were accomplished there. Years later an elemental force, probably the genius loci, manifested in this location as a whirlwind of sand and water, clearly visible to all of the participants in the ritual who had unwittingly helped to raise it. The experience left some of them a bit shaken and me in a high state of elation. That is a true place of power.

I mentioned at the beginning of this article that some places of power can be quite small. Among the most common places of this nature are certain fishing spots. Fishermen frequently refer to their secret fishing holes as places of power, though not often in this exact terminology. My astrologer friend and I had one at Don Pedro Reservoir in central California. It consisted of a boulder that extended a bit over the water. It never failed to yield fish when the water levels were right. I’ve been a fisherman for many years and have read all kinds of explanation for why certain areas draw fish. The last time I visited that place, the lake had been lowered and the rock was 50 feet above the water line. No surface structure in the ground below the boulder was apparent that would make it a gathering place for fish. I suspect that the genius loci of that spot attracted fish.

I have noticed the spirit of a place can change over time. Perhaps, like a battery, constant use saps its energy, or in some cases changes positive to negative. Maybe the attitudes of the people who come to live in such a place help to effect this type of change. In chaos theory, there is a phenomenon referred to as strange attractors, which are outside forces affecting flow. We may fit this description in the case of spirits of place. How often have you returned to a place to find the presence you expected changed or in some cases vanished?

Celtic Astrology – March 18 – April 14 is the Month of the Alder, The Trailblazer

Celtic Meaning of the Alder Tree

The Celtic meaning of the Alder deals with giving and nurturing among the sacred Ogham for many reasons.

Namely, its root system provides rich nutrients to the soil, more so than other trees. The alder can successfully restore poor soil conditions back to healthy Ph levels.

Primarily a wetlands and swamp tree, the alder’s root system is often submerged in watery areas. As such, the Celts observed their roots serving as intricate shelter systems to fish, specifically trout and salmon. Further, the alder’s leaves easily decompose in the water providing rich nutrients to all manner of water creatures.

These acts of generosity and shelter against harsh conditions can be translated in our own lives. By simply standing firm in our own positive environment, we can affect those around us in positive ways. By emitting our signals of tranquility, and peace, we are enhancing the lives of others just be sheer association.

Although it is primarily associated with the element of water, the alder gracefully crosses into the realm of air and fire as well. For example, ancient legend indicates the wood of the young alder is traditionally used for crafting whistles, pan flutes and recorders. This establishes the alder’s claim to the air element.

Within the realm of fire, the alder’s coloring transmutes into a fiery orange after it is cut, indicating to the Celts that the alder secretly harbors sacred flame within its flesh. To prove the point, the alder (although a poor firewood) makes a pristine grade of charcoal, and was perfect for steadily hot conditions utilized to forge fine Celtic weaponry.

In this respect the alder reminds us that we have hidden powers within us that if tapped, provide magnificent resources that allow us to live out our highest ideals.

Kitchen Witches Do It Root Up

Kitchen Witches Do It Root Up

Author: Seba O’Kiley

Not too long ago, I was thinking about the idea of “selfishness.” As a Kitchen Witch, and as a Southerner, it is not in my nature to be selfish. After all, I provide sustenance and healing energy to my tribe, show up to a neighbor’s house with casseroles after a loss and am surrounded by other Southerners who would hand you the shirt off of their backs. I never forget a birthday and will sit in my rocking chair on the front porch until the wee hours of the morning to lend an ear if someone is in pain. Raised in a primarily Christian state, it was impressed upon me as a young child that to be selfish is a sin–but here’s where the equation gets a bit slippery. I’m Pagan. I’m a Hereditary Witch. It occurs to me often to ask: where’s the line between the concept of selfishness and the preservation of legacy? The answer comes back to me, more and more lately, as simply this: when the gift is demanded.

Let’s say your great auntie had a recipe for peach cobbler. Now, she finally taught you said recipe under an oath of secrecy, or if you are Pagan, an Oathe of Secrecy (big deal, y’all) . You get inundated at the football tailgate, somewhere between the cheese ball and the crescent rolls, with plaintive pleas for the recipe.

Do you:

A. Smile with restraint, hand it over, worry over it all the way home and never bring the dish back?

B. Throw a hissy fit, storm out, then have your husband tell everyone it was the “change?”

C. Thank them for their compliments, but graciously say “no” until they stop asking?

That depends. Are you going through the change? Sounds like the only fun to be had, then. (Make it a good one, though. Think Scarlett O’Hara. They’re never having you back, anyway. Stomp, wail and take off your brassiere yelling “yeehaw” on the way out the door. Then call me and we’ll have a good guffaw over a glass of wine.)

I pick C every time. There are Oathes in our practice that preempt all politeness, and my friend RB always says when someone stops being polite to you, all bets are off. Like all other situations in life, if you Oathe something you just stepped all the way into the water. In the South, this equivalates to baptisms, consecrations or anointings and there’s no way out but death. I grew up specifically in Alabama, but have lived around the South a bit, too, and one sure-fire promise you never break is the blessed transference of a hereditary recipe. Sharing is in the food, not the preparation — and if folks act a fool about it, take their fork away.

Now, sometimes the reason something is secret is simply because it’s always been. Some of us do not relish the thought of losing the sacredness of an oral tradition and the history it protects. Other times, it’s simply because we swore on it and that’s good enough. Occasionally, though, it’s due to the nature of the transference. My Grandma thought me to be of sound spirit, a good heart and a natural spoon-hand, but she also relied upon my respect for the old ways. She counted on the fact that I would rather wax my nose hairs than let someone put walnuts or clove in her cobbler–thereby keeping a dish that her own momma whipped up in one divine, pure, peachy piece. Perhaps she was protecting its simplicity and possible criticisms, or perhaps she was preserving the whisperings of a matrilineal cooking heritage: hand-over-hand, steam and thick, molasses love. That moment cannot be handed out on a three by five card, y’all. Wouldn’t come out the same, anyway.

I have a sister-friend who loves several things I create: dark chocolate, hazelnut torte, brown sugar, bacon sweet potatoes and homemade honey and ginger ricotta. I have offered her, as she is my sister and as I invented these dishes my-own-self, the recipes. She has graciously declined. Her feeling on it is thus: wouldn’t come out the same. I plan to teach her son, thereby insuring a new hereditary cooking line as well as her own culinary satisfaction when I’m long gone. (See my posts on adopted family and being Cherokee.) That being said, about a month of Sundays ago she asked me to teach her how to make gravy. Not just any gravy, but the one I Divine with wine or brandy, a little bacon grease, a smidge of sugar and thyme. It took only about twenty minutes over her cast iron cauldron, but with a little hip swinging and a helping of giggles, gravy came into being on her stovetop. The difference between handing a recipe down and handing it over is simple: being present. Stirring and chopping to the sound of heartbeats and the warmth of camaraderie. Can’t buy or steal that, folks. Gotta’ inherit it proper. Camenae DeWelles did it with an Oathe to only transfer that moment to family. Imagine the blasphemy of disregarding that form of magic?

No, skip the eternal damnation of your soul and just pick C. Or B, as I do dig a good full-tilt-boogie in-your-face slap-down. But do the right thing. You see, kitchen witchery has a full set of other ancestors to consider. Mine, for instance hails a little Cherokee/Celt/Christian/Southern, but also holds to other rituals and precepts outside of the kitchen. As a Kitchen Witch (since about 1970) , I am perplexed and saddened at concepts of our craft as only “domestic” and find those considerations to be at best ignorant of our heritage. While there is nothing belittling about the term “domestic, ” it simply does not accurately encapsulate our craft in all of its amorphous facets. A true Kitchen Witch is always already Pagan somewhere in his/her bones and most often has farming knowledge, garden experience, merchant proficiency, story-telling and humanity enough to eclipse any diplomat. The hand that rocks the cradle rules the world, folks, and the heart of the home is the kitchen. My Celt, and my Cherokee, ancestors knew one thing to be true: if no one eats, no one fights, no one lives. (And nothing beats down an unruly dog or unwelcome visitor like an iron skillet. Or a butcher knife.) No, we are often just a bit underestimated and that’s just how we like it. But just for fun, and no Oathe breakin’, how about:

I plant by the moon. Every single time. This requires a steady knowledge of the phases, the seasons, inter-planetary space, meteorological cycles and celestial bodies. Later, all of this will taste one way or the other in my herbs, eggplant and peppers, depending.[1]

I utilize scientific ratios for minerals, water, sun and fertilizers to grow my garden. Slip that one up, and you end up with pumpkins that won’t fruit. (An overworked witch is a civilian, at best.) [2]

I consider the spiritual nature of my plants. How are they placed? Do you have a table set out in their circle from which they can draw upon your laughter? Are their roots well-tended, protected, fed, aerated?

I utilize every bit of the plant, root to fruit. No man is left behind. We have made burning men/women out of old vine, crumbled dried tomato leaf in jars for craftwork and cooked squash flowers in garlic butter. The impulse is both Cherokee and Celt, although I have known ancient Cherokee woman to pray before a plant as prelude to the reaping.[3] Blessed be.

And then, garden aside, we have process:

I bless my knife, my spoon and my food. Comfortable clothes and bare feet are usually requisite measures to insure good standing in my kitchen while music plays, soft and acoustic over candles and a glass of port wine. A good Kitchen Witch clears her mind, her metaphysical space and her counter before calling in this kind of magic. She/he considers everything from the temperature of the room to the speed of the wind outside of the window before cutting nary a stalk of celery. It’s a heavy responsibility, this fuel of the soul and body of family and friends; it is, in effect, the lifeblood of the human heart. I believe in transference, and ain’t nothing good ever come of transferring slop into life. (Except maybe a pig. But even then . . . best consider the desired taste of your bacon.)

As to transference, it’s a “root-up” kind of magic. While I teach top-down (moon phases, how they affect life cycles, why moon flowers open only at night, how their seed must be planted in the waxing phase, etc.) , I cast root-up. A good Kitchen Witch understands the paradox of utilizing pre-existing energy (reduce, reuse, recycle) from the ground on which she/he stands. Attempting to cast top-down is, as my oldest mentor taught me, playin’ God. Everything that goes up must come down, and until we are not, we are physically on this plane of existence. To be a little crass, my sister-friend likes to put it like this: you just can’t go down on that. My molecular energy, among other metaphysical things, desires and aligns to that which is around itself. Bungee cords are fine–but first one must climb the ladder. Everything else is EGO, plain and simple, and nothing shoves its fist up spirituality like that bitchy beast. Energy can neither be created nor destroyed; therefore my work begins at home. Call me domestic, if you will, but mundane? Naw, shuga. It’s the ontology of the craft. Labeling kitchen witchery as simply “domestic” shrugs off its inherent roots of potion-making, world-leveling potential.[4] No one messes with a cook who boils her bones, every time, and dances with a knife called an athame. Not if they know what’s good for ’em.

The rest is, well, secret. I took an Oathe a long time ago with butter on my tongue and a kitchen towel tucked into my dress for a napkin. It was about the only thing I inherited, and I’ll be damned if I’m handing that out like candy. Hereditary cooking is akin to hereditary teaching: we do not go all Sophist on that number.[5] You won’t catch me teaching the Secrets on an open forum simply because it’s sacrilegious to my heritage. Plato and Socrates would be proud at this “purist” notion of keeping the flies out of the ointment, I believe, and I’m damn certain my Grandma would agree with them. While I dearly value, respect and honor other traditions and the folks who follow them, I hold mine tight to my chest so that it beats with my heart. A hereditary anything refuses to hand over that indelible legacy simply because it wouldn’t be polite to do otherwise. Why, I don’t find it very Southern for anyone to ask me to do so.

But that won’t stop me from defending my heritage. My kin never did place much value in monetary goods, but Laws, we did in our traditions. You see, there are folks out there that understand friendship or cordiality as something owed and paid out in material increments or measurable checks and balances. Sad to think, isn’t it, that these souls walk around and never understand that words like “I love you” or time spent waxing long on a telephone about their children, their worries, and their hopes were always already goods. When those folks demand payment that they can see, say, a recipe on a card, this means that they missed the point. It was always in just the sharing of the cobbler, ‘specially if you got it handed to you by a Kitchen Witch. She got that from her Grandma.

We are taught right slap out of the word “mine” when we are small.[6] It’s not nice. You aren’t sharing. Hand that over to Susie right now. Let me tell y’all something secret here: some things are yours. Some things are sacred and sweet and without it, your heart won’t be right. I don’t share my man, my skivvies, nor my Hereditary Inheritance.[7] If there is such a thing as sin, it’s in the asking of these precious treasures. It’s vampiric in the truest sense of the word. Naw, I pee all around those trees and keep my leg down around ‘yorn.

But I will offer you my time, my love and a sweet, buttery piece of cobbler.

Blessed Be,


[1] For the delicious science and history of the art, read the article here:

[2] Regretfully, I learned this one the hard way. Last spring, exhausted from planting, I confused my watermelon seed for pumpkin, thereby planting pumpkin in late March. When the aphids landed, I fell horribly from grace and in a shameful moment of weakness declared “war” by the use of Sevin dust. Neither of these sins will be repeated by the Southern Kitchen Witch. Ever.

[3] My little tribe is a wild Southern hybrid of Celt and Cherokee. At Mabon, cornhusk dolls nestle neatly next to Green Man wreaths on the table. Amen.

[4] See the etymology of the word at: ttp://

[5] Plato had strong views on the transference of the art of rhetoric to unethical practitioners. I strongly disagree with the Sophistic disregard for form and ethics. Marina McCoy writes that: “Plato differentiates [the sophist and the philosopher] by the philosopher’s love of the forms and his possession of moral and intellectual virtues. However, because sophists do not even acknowledge that the forms exist, the philosopher is separable from the sophist only from the viewpoint of the philosopher. From the sophist’s viewpoint, a philosopher is merely a deficient sophist.” McCoy, Marina. Plato on the Rhetoric of Philosophers and Sophists. New York: Cambridge University Press, 2008: 111.

[6] It tears my soul up a little to think that, especially as Pagan parents, we don’t allow a little “mine” in a child’s life. To grow up believing that everything is up for grabs cannot be good for their sweet souls and is a direct violation of their personal rights. Rather, I would like to see a parent correct them if ownership is in question, then remind them of all those lovely things that are, in fact, their own. This is particularly crucial when dealing with female babes. Think about it.

[7] Hereditary recipes and their sharing has to do with friendship and family. But as my momma has pointed out, when you are at a function and someone is judging you by your shoes, you just go on and tell them you made that lemonade (and skip the part about Country Time Lemonade and some sliced lemons for good measure.)

About The Rowan Tree, Current Celtic Astrology Sign

The Rowan Tree




January 21st – February 17th


The Fire Festival Of Brigantia


Celtic Symbol : The Green Dragon


Zodiac Degrees : 0º00` – 27º59` Aquarius


Ruling Planet : Uranus – Brigantia


Ancient Gods Associated With Uranus


Greek : Chaos, Aether And Hemera, Uranus


Celtic : Brigantia, Brigid


Character Reference Of The Rowan Tree Sign


Rowan tree people have visionary minds and well defined humanitarian principles. They remain, however, self contained individuals and their vision is not always shared by the rest of humanity. Their cool temperament disguises some passionate beliefs, for they need to argue their case against bigotry and ignorance. The new moon people born during the first two weeks tend to become impatient and frustrated in this struggle toward a greater awareness. Although they may be quite reticent on a personal level, they will, nevertheless, help pioneer great social changes with reforming zeal. Full moon people born in the last two weeks are less reticent all around, but are inclined to promise more than they can deliver. This will not negate their powerful influence and inspiration, and their response to all situations is primarily directed to asserting the rights of the individual.


Sometimes referred to as “the whispering tree,” the rowan’s tree’s magic was well known among the Celts. Its berry is shaped like a five-pointed star, first of all, the symbol of magical protection against spells, enchantments, and glamour’s. You, too, are a magical creature, able to use your intuition and higher understanding to both enchant and protect. Trust your insights, and act upon them – even if others see you as ‘unusual’ or ‘unpredictable’. Your ability to envision the future is priceless.


The Celtic Attic

Today We Honor The Goddess Danu

The Goddess Danu

As the mother of the gods, Danu has strong parallels with the Welsh literary figure (or goddess) Dôn, who is the mother figure of the medieval tales in the Mabinogion.

Danu was considered as the mythic mother goddess of the Tuatha Dé Danann, the Celtic tribes that first invaded Ireland. The Celts, also on the continent, had several goddesses, also of war. “Apart from these goddesses of war, there were other Amazonian figures who led armies into battle. Often they were also endowed with legendary sexual prowess…” “The Celts included the cult of the mother goddess in their rites, as archeological evidence testifies. Indeed, the Tuatha Dé were the descendants of the goddess Danu, and in some local instances, the ruler of the otherworld was a goddess, rather than a god, just as some folktales represented the otherworld as ‘the Land of Women’. Danu may be connected with Bridget, daughter of Kildare and of learning, culture and skills. She was known as Brigantia in northern England, and survived as St Bride in Christianity”

Understanding the Warrior Goddess

Understanding the Warrior Goddess

Author: Stephanie Woodfield
When I tell most people my patron Goddess in the Morrigan usually their first questions is “Why would you want to worship a Goddess of war?” Those who have worked with the Great Queen will already know the Morrigan has many faces and aspects, war and battle only being one of them. But it is this attribute, one she shares with many other Dark Goddesses, which sadly makes some people question working with her.

Why is it that we fear the warrior Goddess? She appears to us in many forms, and across several cultures. In Egypt, she was Sekhmet, the lioness Goddess who drank the blood of her enemies. In Greek she was Athena, goddess of wisdom and war. As Durga, she was called upon by the Gods to battle demons, as only she had the power and strength to defeat them. She is Kali, Oya, Andraste, Freya, Bellona, and many others. In so many cultures the warrior Goddess was revered and held sacred. She defended clan and country, her fierceness filled enemies with despair. Those she favored were blessed with courage, battle frenzy and victory. Yet now she has become to many a deity to be avoided. What has changed? Have we suddenly recognized these Goddesses as representing something dangerous or have our attitudes towards her mysteries changed?

I think part of why we are afraid of the warrior Goddess is because our concept of war has drastically changed. We live in a world where we don’t have to worry about our food being stolen by people in the neighboring town. The battlefields our armed forces fight and die on are often far away, leaving us with the illusion that the violence of war is something distant, only to be viewed from afar on TV. Modern warfare more often than not is motivated by political agendas, but to our ancestors war was often an aspect of everyday life and most importantly survival.

In the Morrigan’s case, we must remember that warriors were held in high esteem in the Celtic mind and that the warrior caste was one of the highest in their society. Why? Because they kept everyone safe. Take a moment to bring some of our modern day warriors to mind: our military personnel, our police officers and firefighter. Soldiers and police officers sometimes need to use force and violence to protect us. It’s part of their job. They aren’t evil people because they use force. We hold them in esteem for doing a difficult and dangerous job, one that protects the rest of us and maintains peace (most of the time) in the world. In many ways, this is how the warrior archetype, divine and otherwise, was seen by ancient Pagans. When we consider this the warrior Goddess isn’t so unapproachable. Her nature is sometimes fierce, she is a Dark Goddess, her lessons difficult, but she is not by any means evil, nor is there any reason why modern practitioners should avoid working with her.

Generally war Gods or Goddesses reflect the type of warfare their culture participated in, embodying their ideals of honor and glory on the battlefield. War itself varies from culture to culture. The highly organized warfare of the Roman legions bears little resemblance to the somewhat haphazard style of warfare the Celts participated in or for that matter to our modern day high tech approach to war. Irish warfare in particular revolved around cattle raids. Cattle where seen as the ultimate source of wealth, were used as currency to pay debts and as bride prices. Cattle raids against other clans were a way not only to add to the wealth of the clan through heads of cattle and conquered land, but also to establish a leader’s prowess on the battlefield.

The fact that Celtic warfare revolved around cattle, (and ultimately sovereignty over the land and its wealth) is reflected in their Goddess of war, as the Morrigan is usually occupied in stealing cattle, herding them or making it difficult for others to obtain them; all functions that reflect the Celtic cosmology of warfare.

Oddly enough the Morrigan’s male counterparts Dagda, Lugh and Bran who participated in battle do not retain a stigma for being “bloodthirsty” or “evil”. The fact that the Morrigan is female and connected to battle makes her dangerous. Although women have gained equality with men in many ways we are still afraid of women who are dominate. War in the modern mind is still very much thought of as belonging to the realm of men. Women who participate in it become unfeminine and unnatural. Women today who aggressively pursue their dreams and desires, (whether that be a career or other goals in life) and who stand up for themselves are often accused of acting like men. This is especially true in the business world. Unfortunately the message our culture is sending women is that strength and power belong to the realm of men and it is unnatural for women to display these traits. Yet they can be found in warrior goddesses in cultures all around the globe.

Ultimately our concept of war and that of the Celts (or any ancient culture for that matter) is vastly different. We can neither divorce Morrigan from war, nor can we call her evil for being a Goddess of battle. Like the warriors the Celts revered, she protects her people, inspires those who take a stand, and guards her children. She reflects the Celtic concept of battle and war, not our modern ones. That is not to say she cannot be called upon in this guise today, just that to understand her role as a Goddess of war we must keep in mind the culture she came from.

But where does that leave the modern worshiper? Can the warrior Goddess still have a role in our lives today? Absolutely. Her role in our lives may have changed compared to that of our ancestors, but that does not mean we should abandon her mysteries. The warrior Goddess, in all her many guises, is concerned with all forms of conflict and its resolution, and her knack for bringing victory to those who invoke her make her a powerful ally when dealing with life’s problems.

Embracing the warrior Goddess has nothing to do with brandishing a sword or joining the military. You can be a pacifist and still work with a warrior deity. Modern warriors can be found in the most mundane places. The single mom working two jobs to provide for her family, firefighters, police officers, teachers, social workers and environmental activists, these are all warriors and draw on the power of the warrior Goddess. People, who draw on an inner strength to help themselves and others, all embody the warrior spirit.

The warrior Goddess challenges us to stand up and be counted, to draw on our inner strength and champion life’s battles. She knows the most important wars are not the physical ones. Whether it is overcoming an obstacle in life or fighting our inner demons the warrior Goddess is there to champion our cause. Maybe the warrior Goddess will challenge you to fight a “war” against poverty by working to help low income families. Maybe your “war” will be against animal cruelty and you will feel drawn to donate time at an animal shelter. Maybe you wish to draw on her strength to settle a conflict, to end an abusive relationship, to confront sexual harassment in the work place, or negotiating a raise from your boss. Whatever you do, whatever your battle, when life has you down say a prayer to the warrior Goddess.

She is always there, waiting for us to embrace her, ready to offer us victory.