Tag: Celtic Magic

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

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

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

 

Author:

by Edred Thorsson

An Assue Wytch’s Book of Correspondences

First Steps into Paganism for Teens and Adults

First Steps into Paganism for Teens and Adults

Author: AwenSpirit

Well, it was rough for me, too. I grew up Catholic, but I didn’t “feel” right with staying Catholic or sharing its beliefs. We all reach that point in our life when we want to answer these questions: “Who am I?” “What am I doing here?” “What is my purpose in life”, and so on. For most of us, it is in the ‘critical period’, if you will, of psychological and physical development – stage 5 of (famous psychologist) Erik Erikkson’s 8 stages of life, or ‘the teenage years
. This is the period in our lives when we either “make it” or “break it”, and hopefully, most of us will make it.

Many teens experiment in the Occult, to see if it is ‘to their liking’ which is perfectly acceptable, as well as necessary, as long as they don’t misuse the Power. Some eventually figure out the hard way of Karma, or do stupid things with Ouija boards (intentionally summoning evil forces) , and it comes back to bite them. Believe me, there was TOO much of that in my high school.

A few teens do some honest searching for knowledge and answers to the above questions and this article is mainly pointed at them, but also to adults searching for an Earth religion. I felt the same way as they might now. I admit, I was hesitant. It is really hard to give up something that you were raised with. It is hard to let go of that hurt, and I fully understand. I was apprehensive, taking steps to achieve what I wanted. I did not decide to practice ‘full-blown’ Witchcraft then and there – you can’t at first.

You need to take time to slow down and study, study, study. I cannot stress that importance enough. Go to a nearby Barnes-and-Noble, buy some intro-books to the Craft, and begin your search. Look up different branches of Paganism online, and see what appeals to you. For some people, this study takes years before they become comfortable, which is understandable if you were raised to beLIEve that anything related to the Occult is (somehow) “evil” and “dark”.

I started my study into Paganism in middle school (it was really a Catholic school, but I kept my mouth shut for fear of oppression) – it wasn’t until only recently that I initiated myself into my own Path, Celtic Shamanism. The Craft speaks to everyone in a different way; you may choose to be Eclectic, a British Traditional practitioner, Celtic, etc. The possibilities are endless because, as a solitary practitioner, YOU choose what Path YOU want to take, and YOU can take what appeals to you of other branches and combine it. I know of a coven in the southern US (near the Appalachians) that combined the Native American spirituality with Celtic – you could do the same.

Realize though, that you can also join a coven, but you have to follow their tradition to be a part of the coven, and if you already Dedicated yourself to the Craft as a solitary practitioner, they may make you undergo their own Year-and-a-Day.

It is customary to learn the Craft under a seasoned Elder, but it is not necessary. If you want to be solitary (I, for instance, am solitary) and have no way to contact an Elder of the Craft you’re seeking, let your intuition be your guide, and always remember that you are not alone – the God and Goddess watch over you, as do your spirit guides. Once you know what you want to do, the next step comes – commitment. You must commit yourself to learning under a Year-and-a-Day of spiritual practice. I highly recommend Timothy Roderick’s Wicca – A Year And A Day in the Craft of the Wise, which will walk you through each day of practice until your Initiation (I call it ‘Dedication’ because you initiate yourself to practice the Craft for the 366 days and then dedicate yourself to the Craft afterwards) .

You can “modify” your own Year-and-a-Day of spiritual practice, because the Craft opens to people in different ways. Sometimes we cannot purchase necessary items in these 366 days of study, and we adapt to the situation. No Elder will teach in the same way, just as books teach in different ways, just as we must LEARN in different ways.

When you finally Dedicate yourself to the Craft (or fully initiate yourself) , you have committed your life to the Craft. If you feel, during the 366 days of study, that this just isn’t for you, talk to people who are Witches, Shamans, Wiccans, or other practicing Pagans about it. Realize that the Craft is not for everyone – this is partially why you must undergo 366 days of spiritual practice, so you know more about the ‘hands-on’ of the Occult.

If you ‘jump-in’ and do not attempt the 366 days, you will crash-and-burn because you will not know at all what you are doing. Now, if you feel that the Craft isn’t right for you during the 366 days, and you have talked it over with a practitioner of the Craft, you can step away and be done – no hard feelings.

The God and Goddess offer love and knowledge – not grudges or punishment. Wicca, Witchcraft, Shamanism, and all the other branches of Paganism are a great way to start, though.

Blessed are Thy Feet which bring Thee on Thy Path ) O ( ) O ) O (

Footnotes:
Here is a list of books that I feel are extremely helpful to beginners interested in the Craft:
‘Wicca – A Year And a Day in the Craft of the Wise’ by Timothy Roderick
‘Celtic Magic’ by DJ Conway
‘Magical Herbalism’ by Scott Cunningham

These next few books focus on in-depth practicing of the Craft (during 366 days) :
‘By Oak, Ash, and Thorn’ by DJ Conway
‘Druid Power’ by Amber Wolfe

‘Crystal Healing’ by Luc Bourgault
‘How to Heal with Color’; ‘How to Develop and Use Psychic Touch’; ‘How to See and Read the Aura’; ‘Enchantment of the Faerie Realm’; ‘How to Meet and Work with Spirit Guides’, ALL by Ted Andrews (You may also wish to check out his other books.) .