Tag: Celtic

The Witches Magick for Dec. 17th – Faeryland Thyme Magick

Faeryland Thyme Magick

After dark, go outdoors and look straight at the new moon. Then go indoors and put on some upbeat Celtic music.

You will need a green candle, a bowl filled with soil, a pinch of dried thyme, a pinch of dried nutmeg, five small stones from nature and a half cup warm milk with three teaspoons of honey mixed in.

Draw a sacred circle. Now draw a second circle of forest-green light on top of the first circle. Light the candle, dedicating it to the elves and faeries.

Put the bowl of soil in the center of the altar. Cover the top of the soil with the pinches of thyme and nutmeg. As you do this, say three times:

Faery spice, blessings thrice.
 

Position the stones in a star, pentacle pattern around the bowl. Now take a few deep breaths to center your awareness. Imagine descending a long natural rock stairway into the earth. At the end of the stairs is a circular doorway. Now open your eyes for a few moments and take the cup of milk from the altar. Pour the milk and honey over the earth and thyme in the bowl as you say:

To the woods and wild land,
With a faery band in hand.
Mind and spirit, now set free,
Open the faery door, so mote it be!
 

Once again, close your eyes and see the circular doorway in your mind’s eye. See and sense yourself opening the door and stepping into the magickal world of the faeries. Allow the candle to safely burn down. Let the music continue playing as you drift to sleep. If you dream of the elves and faeries, your wishes will all come true.

In the morning pull up the circle, and take the earth and stones, putting them in a sunwise circle around a plant while whistling or humming a little tune. When you are done, be sure to thank the faeries.

How Do I Know if a Deity Is Calling Me?

How Do I Know if a Deity Is Calling Me?

By

About.com   Paganism/Wicca

Question: How Do I Know if a Deity Is Calling Me?

A reader writes in, “There’s been some weird stuff going on in my life, and I’m beginning to notice things happening that make me think a god or goddess is trying to contact me. How do I know that this is the case, and that it’s not just my brain making things up?”

Answer: Typically, when someone is “tapped” by a god or goddess, there is a series of messages, rather than a single isolated incident. Many of these messages are symbolic in nature, rather than actual “Hey! I’m Athena! Lookit me!” kind of things.

As an example, you might have a dream or vision in which you are approached by a human figure who has something different about them. You’ll probably know it’s a deity, but they are sometimes evasive when it comes to telling you who they are — so you could do some research, and figure out who it was based upon appearance and characteristics.

In addition to a vision, you might have an experience in which symbols of this god or goddess appear randomly in your daily life. Perhaps you’ve never seen an owl before in your area, and now one has built a nest above your back yard, or someone gives you a gift of an owl statue out of the blue — owls could represent Athena. Pay attention to repeat occurrences, and see if you can determine a pattern. Eventually you may be able to figure out who it is that’s trying to get your attention.

One of the biggest mistakes people tend to make, when they’re being contacted by a deity, is to assume it’s the god or goddess you’re most drawn to — just because you’re interested in them doesn’t mean they have any interest in you. In fact, it may well be someone you’ve never noticed before. Martina, a Celtic Pagan from Indiana, says, “I had done all this research about Brighid, because I was interested in a Celtic path, and she seemed like a hearth and home goddess I could relate to. Then I started getting messages, and I just assumed it was Brighid… but after a while I realized it didn’t quite fit. Once I actually paid attention, and heard was being said instead of just what I wanted to hear, then I discovered it was actually an entirely different goddess reaching out to me — and not even a Celtic one.”

Bear in mind as well that raising magical energy may heighten your awareness of this sort of thing. If you’re someone who raises energy a lot, that may leave you far more open to receiving a message from the Divine than someone who doesn’t do much energy work.

Celebrating Our Spirituality 365 Days A Year – Samhain

Samhain Comments & Graphics
October 31st

Samhain, Halloween

Samhain (pronounced Sow-in) marks the end of the agricultural season and the beginning of Winter. For the Celts, who inhabited the British Isles more than 1,000 years ago, Samhain was the beginning of the year and the cycle of seasons. It was a time when they turned to their Gods, seeking to understand the turning of the cycle of life and death. For the Celtic people, Samhain was a time when the gates between this world and the next were open. It was a time of communion with the Spirits who were believed to roam free on this night. It was a time of divination, when the ancestors were contacted for warnings and guidance through the dark Winter months.

In medieval Ireland, Samhain was the major festival that marked the opening of Winter; it was sometimes spelled “Samain” or “Samuin,” although still pronounced the same. It was believed that Samhain was a time of unusual supernatural power, when all manner of fairies, goblins, and monsters roamed the Earth. It was unfavorable to walk about on this night, lest one might stumble onto an open fairy mound and fall victim to the fairy’s enchantment.

Samhain was also a time of truce with no fighting, violence, or divorce allowed. Hence it was a time of marriage. Acounts were closed, debts collected, contracts made and servants hired. Magickally, Samhain is a time of reflection, ending thing that are not producing results, and releasing negative thoughts. Samhain is the perfect time to make a talisman for self control and protection of the family and home.

Let’s Talk Witch – Who Are The Celts?

links

 

Who Are The Celts?

Definition:

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.

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

~ The Witches Chivalry ~

Witchy Comments & Graphics

~ The Witches Chivalry ~

In so far as the Craft of the Wise is the most ancient and most honorable creed of humankind, it behooves all who are Witches to act in ways that give respect to the Old Gods, to their sisters and brothers of the Craft, and to themselves. Therefore, be it noted that:

1. Chivalry is a high code of honour which is of most ancient Celtic Pagan origin, and must be lived by all who follow the Old ways.

2. It must be kenned that thoughts and intent put forth on this Middle- Earth will wax strong in other worlds beyond, and return…bringing into creation, on this world, that which had been sent forth. Thus one should exercise discipline, for “as ye sow, so shall ye reap.”

3. It is only by preparing our minds to be as Gods that we can ultimately attain godhead.

4. “This above all…to thine own self be true….”

5. A Witch’s word must have the validity of a signed and witnessed oath. Thus, give thy word sparingly, but adhere to it like iron.

6. Refrain from speaking ill of others, for not all truths of the matter may be known.

7. Pass not unverified words about another, for hearsay is, in large part, a thing of falsehoods.

8. Be thou honest with others, and have them known that honesty is likewise expected of them.

9. The fury of the moment plays folly with the truth; to keep one’s head is a virtue.

10. Contemplate always the consequences of thine acts upon others. Strive not to harm another.

11. Though there may be differences between those of the Old Ways, diverse covens and circles may well have diverse views. These views, even if they are different than yours, should always be given respect. When a coven, circle, clan, or grove is visited or joined, one should discern quietly their practices, and abide thereby.

12. Dignity, a gracious manner, and a good humour are much to be admired.

13. As a Witch, thou hast power, and thy powers wax strongly as wisdom increases. Therefore exercise discretion in the use thereof.

14. Courage and honour endure forever. Their echoes remain when the mountains have crumbled to dust.

15. Pledge friendship and fealty to those who so warrant. Strengthen others of the Brethren and they shall strengthen thee.

16. Thou shalt not reveal the secrets of another Witch or another Coven. Others have laboured long and hard for them, and cherish them as treasures.

17. Those who follow the mysteries should be above reproach in the eyes of the world, and should always seek to make this so.

18. The laws of the land should be obeyed whenever possible and within reason, for in the main they have been chosen with wisdom for the well- being of all.

19. Have pride in thyself, and seek perfection in body and in mind. For the Lady hath said, “How canst thou honour another unless thou give honour to thyself firstly?”

20. Those who seek the Mysteries should consider themselves as select of the Gods, for it is they who lead the race of humankind to the highest of thrones and beyond the very stars.

The Morrighan – Celtic Goddess of War and Sovereignity

The Morrighan – Celtic Goddess of War and Sovereignity

By , About.com

In Celtic mythology, the Morrighan is known as a goddess of battle and war. However, there’s a bit more to her than this. Also referred to as Morrígu, Morríghan, or Mor-Ríoghain, she is called the “washer at the ford,” because if a warrior saw her washing his armor in the stream, it meant he was to die that day. She is the goddess who determines whether or not you walk off the field of battle, or are carried off upon your shield. In later Irish folklore, this role would be delegated to the bain sidhe, who foresaw the death of members of a specific family or clan.

The Morrighan often appears in the form of a crow or raven, or is seen accompanied by a group of them. In the stories of the Ulster cycle, she is shown as a cow and a wolf as well. The connection with these two animals suggest that in some areas, she may have been connected to fertility and land.

In some legends, the Morrighan is considered a triune, or triple goddess, but there are a lot of inconsistencies to this. She often appears as a sister to the Badb and Macha. In some Neopagan traditions, she is portrayed in her role as destroyer, representing the Crone aspect of the Maiden/Mother/Crone cycle, but this seems to be incorrect when one looks at her original Irish history. Some scholars point out that war specifically is not a primary aspect of the Morrighan, and that her connection to cattle presents her as a goddess of sovereignty. The theory is that she can be seen as a deity who guides or protects a king.

In modern literature, there has been some linking of the Morrighan to the character of Morgan Le Fay in the Arthurian legend. It appears, though, that this is more fanciful thinking than anything else. Although Morgan le Fay appears in the Vita Merlini in the twelfth century, a narrative of the life of Merlin by Geoffrey of Monmouth, it’s unlikely that there’s a connection to the Morrighan. Scholars point out that the name “Morgan” is Welsh, and derived from root words connected to the sea. “Morrighan” is Irish, and is rooted in words that are associated with “terror” or “greatness.” In other words, the names sound similar, but the relationship ends ther

Oh, I almost forgot……

links

I believe everyone knows I am Irish by now. Really an Irish Hillbilly, lol! But I wanted to let you know what I was going to do today. I ran across some old Irish curses and superstitions. None of them are long they are just short, like some you would utter under your breath. I thought I would post some of the mild ones. I don’t know about you but I like to see how our Ancestors operated. From what I have studied so far, they operated very simply. I believe simple will get the job done just as well as some elaborate spell or ritual. Perhaps you disagree with me but I think you will enjoy these “ye olde, simple, one-liners!”

Following Our Ancestors' Path

Following Our Ancestors’ Path image Author: Gloria Gypsy
 Modern Druids must research what Druidism was or is and apply it to our modern times. A modern Druid’s role does not differ much from that of his or her ancient ancestors, although Druids of today face many more challenges in teaching and giving service to the world. Many people have forgotten the ways of they’re ancestors. They are not at one with nature or their spiritual selves. Many people live in crowded urban areas and have lost touch with their bonds to nature. Today’s Druid I believe would spend more time working toward caring for our planet and nature since pollution, over-population and technology have begun to destroy our very life force. Today more than ever we need the Wisdom of the Druid.
One important role for a Druid today would be in preserving our wildlife. So much of our natural woodlands, prairies, etc., have been lost to pave the way for more urban areas. When we destroy a forest or field or what have you we are also destroying the wildlife that lives in that area. As an example, in certain parts of the United States, Wolves, Coyotes and Bears are seen more and more in urban areas looking for food. This is because we are taking away they’re natural habitats and they have nowhere left to go.
And so a modern Druid may join a committee that is dedicated to saving our wildlife or forests. He or she may work toward animal sanctuaries or for a national forest. In preserving and caring for nature we are giving back to our life force. Without it we would not exist.
The Druids were a people of integrity and service. In the past they were healers, judges, priests, poets. But unlike most people today they were all these things and also in tune with spirituality and honor. Today we still seek wisdom and must strive to give as well as receive knowledge, to lend our services to our communities and families (tribe); to nature/the gods; to our planet and also to our self.
Society today lacks much integrity and truth. People are not honest with themselves let alone as a culture or community. The modern Druid has a responsibility not only to him or herself but to they’re community as well to practice and teach the lessons of truth, honor, integrity and love. Without these virtues we are not true to ourselves, each other and our god/s. Passing this knowledge on gives us hope for the next generation and those generations yet to come. “We must give of our selves so that we may receive of ourselves.” (Searles O’Dubhain)
A Druid as teacher could be a father or mother teaching they’re children, judges or law enforcement teaching these lessons by example, and teachers themselves in schools teaching in they’re specialized fields. If we learn and live as the ancient Druids did we are able to communicate on all levels of human awareness, we are the caretakers of nature, and the teachers of wisdom and spirituality. We are enlightening others and ourselves, we are making our lives and our world a better place. We are improving the quality of life and our spirituality. We must research what Druidism was or is and apply it to our modern time.
“The value of a life is great but it is small next to the value of a spirit.” (Searles O’Dubhain)
Following I offer a meditation for speaking with the spirit of place as an example on how to get started becoming one with the earth and learning from the wisdom of the earth.
Meditation: Speaking with the Spirit of Place…

  • Sit down near, preferably touching, that with which you plan to speak with. If it is a tree, perhaps  face it, placing your hands on it. Try to avoid animate things such as animals and moving bodies of water until you get better at this. Otherwise the  movement will likely break your concentration.
  • Close your eyes or keep them open, depending on what works best and how you feel most  comfortable.
  • Calm your mind, and quiet it in an attitude of meditation. Any thoughts that enter, simply  acknowledge them as a thought, and push them aside, returning to your concentration.
  • Focus on your breathing. If you find it difficult to quiet your mind, perhaps try chanting (to  yourself or aloud) a mantra, play some soft music if you can. Anything to focus your attention.
  • Breath in for a count of four, hold it for two, then out for a count of four. Keep doing this until  you feel that your mind is peaceful and calm enough.
  • Focus on moving your consciousness into what you’re trying to speak with. I’ll use the  example of a tree. It is easier if you are touching it, and I will assume your hands will be on it. Adapt this as you see fit, however. Move your awareness  down into your arms, allowing it to travel to your hands, and then your finger tips. You will find it will slip into the tree with as much ease as it went  down your body. Always remember to get permission before moving your consciousness into something that is not your own. If you feel that you are being  allowed in, then proceed; otherwise do not.
  • Allow yourself to orient in the tree. When you feel ready attempt to speak with it. If you do not  yet feel ready, simply sit with it and hold off until you do feel ready.
  • Think about your own relationship with the Land, what you feel is appropriate, and what you feel  needs to be changed. Think on why you should change these things, and why certain things are in right relationship.


Footnotes: Sources
1.The Traditional Roles of Druids, Searles O’Dubhain
2.The Nine Strands of Druidism, Jason Kirkey

The Need for Masculinity: The Equal Importance of Men

The Need for Masculinity: The Equal Importance of Men
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Author: Vetch Hoshizora

As observed by a recent essay by another Druid, Draoi, there are a lot fewer men following Pagan religions than women, who compose an overwhelming majority. Some traditions are more male-oriented than others-for example, my path of Druidry. Everyone in society sees Druids as being male, and while it’s true that women also could be Druids, women were an actual minority.

Likewise Asatru, based on Norse traditional beliefs, and which probably attracts more men than women. Wicca, however, is very female-dominated. Feminism is a strong force in Paganism at the moment, and there’s nothing wrong with that. But has anyone noticed there isn’t a word with the same “standing up for rights” connotations when it comes to the defense of men?

It also seems that men are viewed as having less power than women and that a High Priestess has more authority than a High Priest. I don’t understand this view, personally. We have a male and female pairing in leadership of Wiccan covens to reflect the fact that Wiccans believe in a God and a Goddess. I can see that this idea of putting the woman first is an attempt to right the wrongs of patriarchy, which oppressed women for around 2, 000 years or so. But I don’t see why the Goddess cannot be equal to the God; why has she got to be more powerful than He?

Now, I know what you’re thinking: the Goddess gives birth to the God; therefore, she’s better. But without the God, she would never have become pregnant in the first place. The entire cycle of the year, in which the God dies and is reborn from the Goddess to marry her again in the summer, depends on their becoming lovers and the God impregnating her with new life to be born again. A woman may carry a child, but it takes a man to create one. His role is just as important as hers. They are both the creators of life, not just the single Goddess.

And this is true of the ancient pantheons on which Wiccans base their practice. Look at the Greek Gods: admittedly, Zeus was in charge and he did a lot of womanizing, but his wife, Hera, was an incredibly powerful figure. She got her own way and punished him for all of his infidelities. She was Queen of the Gods, not just “Zeus’s wife.” Look at all the priestesses of the past, from the Oracle of Delphi to the seers and Druidesses in Celtic mythology. Look at Cuhulain’s wife, angry at his adultery but strong enough to do something about iit-so much of an equal that he would do anything to please her.

Now, I’ve always had feminist leanings. I’ve never accepted the bullying of boys in my class because I knew they were wrong for not valuing what I could do. I have always thought that women’s rights are not yet completely won (equal pay, for a start) and there is a lot of time to go before things are satisfactory between the sexes. But what we are doing now, my sisters, is destroying ourselves before we start.

I don’t advocate a return to the days of the meek housewife polishing her husband’s shoes. But I do think that the feminism that has led to today’s female binge-drinking culture has a lot to answer for. In the street, it is possible to see two generations of women: the wise, older ones, dressed sensibly and leading a sticky curly-mop toddler by the hand, and the teenage mothers with bare midriff, cigarette hanging from their lips, and brown hair with bleached stripes through it. They drink more in pubs than the men and put off having babies until it is far too late. We don’t have the time men do to have the next generation.

It may be a dim view, but before long we’ll be a society of idiots because the teenage mothers with no idea how to use contraception and get stoned every weekend will have produced the entire generation, while the intelligent career women, in the name of feminism, reject what their bodies are for and forget children.

As much as rabid feminists would like to forget it, whether you believe in the Christian God or not, women are the ones who have children, and men are the ones who give them to us. We’re not seahorses-you can’t really reverse the role. Having a child requires a lot of sacrifice on a woman’s part. But if we are to survive, as Pagans and as intelligent people, we have to procreate. We can’t claim the tolerance other faiths lack if we oppress our own men and turn them away.

I foresee a situation in which women have defected to Paganism and men have defected to monotheism purely because both paths value more their different genders; if it gets to this, of course, how will there be any more Pagans? We’ll have destroyed ourselves with our silliness.

There is the sacred feminine. There is also the divine masculine, and we need to recognize the important, eternity-long role men play in the cycle of life. As Pagans, worshipping the Earth and as part of an ancient fertility religion, we need to see that the corn didn’t grow and the livestock didn’t breed for meat and milk and wool long ago without fertilization.

Men are as important as women. The God-or the Gods-are just as important as the Goddess and the Goddesses because life would not exist without the Gods. The roles of men should not be spat bitterly out of Pagan life. They were the hunters, the farmers, the warriors, the priests, and they were Fathers. What can a daughter do without a father to be a rock to lean back on? Who teaches a girl to stand on her own two feet and gain financial independence? Who offers a daughter lessons that her mother cannot teach her purely because she is a woman?

The only substitute for a father figure is close male friends. Either way, you learn to understand the male sex from your Dad or boy mates; a boyfriend, unless he becomes a husband, is not going to tell you why he thinks the way he does.

People spend so much time ranting about the fact that we say “God and Goddess” instead of Goddess and God and “husband and wife” not “wife and husband.” But why should we change our language to reflect an equally bigoted climate of feminism? Why should we discriminate against men by making them the second-class citizens we used to be? It makes no sense to oppress a man just because his forefathers were slightly dim in their views of women’s rights.

I want a career. I want the freedom, as a Pagan woman, to worship how I will without bending to any authority but the Gods and my teachers. But I am happy to accept a man’s authority in a grove or a woman’s, just as my patron God is male, and though I’m looking at an ambitious career choice, if I met a man who I fell in love with, giving up that job to have a family would be an easy choice to make. I don’t intend to squander my chance to create a legacy for the world of children with brains and Pagan leanings. After all, what else is a woman’s womb for but to fill with the baby of a man she loves?

Author’s Note: I realize many women may not agree with me, but the fact is that feminism discriminates as much as misogyny and that is all that can be said.

Alayne Grey, Druid

Legends and Lore of Lammas (Lughnasadh)

Legends and Lore of Lammas (Lughnasadh)

By , About.com Guide

In many cultures, there are different legends and lore surrounding Lammas (Lughnasadh). Here are a few of the stories about this magical harvest celebration from around the world.

  • In Israel, the festival of Shavout commemorates the beginning of the harvest, as well as honoring the date that Moses received the Torah on Mt. Sinai. The final sheaf of wheat is brought to the rabbi for a blessing, synagogues and homes are decorated with flower, and a great feast is prepared for all to enjoy. 
  • The festival of Onam is celebrated in India, and people dress up in their finest clothes and give food to the poor. Onam is celebrated in honor of King Mahabali, who was a ruler of Kerala. In one story, the god Vishnu approached Mahabali dressed as a beggar, and asked for land, which Mahabali gave him. Mahabli ended up buried under the earth by Vishnu, but was allowed to return once a year, symbolizing the planting of the seed and the subsequent harvest. 
  • Thor’s wife, Sif, had beautiful golden hair, until Loki the prankster cut it off. Thor was so upset he wanted to kill Loki, but some dwarves spun new hair for Sif, which grew magically as soon as it touched her head. The hair of Sif is associated with the harvest, and the golden grain that grows every year. 
  • In the Shetland Islands, farmers believed that grain harvesting should only take place during a waning moon. They also believed this about the fall potato crop, and the cutting of peat. 
  • At Lughnasadh, calves are weaned, and the first fruits are ripe, such as apples and grapes. In some Irish counties, it was believed farmers had to wait until Lughnasadh to start picking these fruits, or bad luck would befall the community. 
  • In some countries, Lammas is a time for warrior games and mock battles. This may hearken back to the days when a harvest festival was held, and people would come from miles around to get together. What better way for young men to show off their strength and impress the girls than by whacking away at all the competition? Games and contests are also held in honor of Lugh, the mighty Celtic craftsman god, in which artisans offer up their finest work. 
  • It’s become a custom to give people the gift of a pair of gloves at Lammastide. In part, it’s because winter is just around the corner, but it’s also related to an old tradition in which landowners gave their tenants a pair of gloves after the harvest. The glove is a symbol of authority and benevolence.

May The Goddess Bless You On This Glorious Tuesday!

Goddess Comments & Graphics
Dearest Goddess,

Anything that is evil to us,

Or that may witness against us

Where we shall longest be,

Illume it to us,

Obscure it to us.

Banish it from us,

Root it out of our hearts,

Ever, evermore, everlastingly.

Ever, evermore, everlastingly.

So Mote It Be.

Ancient Celtic Prayer

Author Unknown

Goddesses of the Season

Goddesses of the Season
By: Heathwitch, The Order of the White Moon
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Flaming arrow of light Prophecy in your sight Inspire me this day Show me the world of Fey Power Renown, draw near Protect me without fear
May ink and quill flow free For Blessed Ladies three Your Fire ever a-burn By its light I do learn Secrets from birth to death Wisdom within your breath   Poetess, healer true Bring knowledge anew Teach spells and sacred rites Help me soar to new heights Let inspiration flow Oh Great Fiery Arrow
Yuletide is over, and though the land is still resting in the midst of winter, the days are gradually beginning to lengthen and the Goddess begins to plan. This is the time for new ideas, new thoughts, in the same way that the Earth’s new growth phase beginnings to stir. At Imbolc our thoughts turn towards new projects, new plans, with creativity and inspiration brimming forth to carry us into spring.
Imbolc is a true fire festival, with colours of red, white and orange, with black accents. In line with this festival’s name (the term “Imbolc” means “in milk” or “in the belly”), pregnant sheep begin to lactate and the natural world looks towards the joys of springtime. Soon, the land will be woken by the fire of the sun… A fire that, in the Celtic tradition, is ascribed to Brighid.
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Brighid is the Celtic Goddess of fire, healing, poetry, and smithcraft. She is seen as a goddess of regeneration and abundance, and protectoress of domesticated animals, livestock, healers, poets and smiths. Also known as Brigit, Bridget, Bride or Brigandu, she is seen as an “unconventional” Triple Goddess — three aspects of the one divinity, identical, and not part of the typical Maiden-Mother-Crone sequence. The three aspects of Brighid (the healer, the poet and the smith) were unified in the symbol of fire, for her name means “bright arrow,” or simply the “bright one.” Her sacred, undying fire at Kildaire was tended by 19 virgins except on the 20th day of each cycle, when the fire was miraculously tended by Brigid herself.
To mix an incense for Brighid, blend together the following:
1 part crushed rowan berries 1/4 part blackberry leaves 1 part birch bark 1 part willow bark 1/2 part bistort root 1 part oak bark 1/2 part snowdrop flowers 1/4 part flax flowers
Brighid’s symbols are the fire, sun, snake, cow, and wolf. Her colours are red and white. She is the Goddess of fertility, wells and springs, and of creativity. To invoke Brighid, why not try the “The Forge in the Forest” ritual by Mara Freeman:
Light your candle. Gaze into the flame for a few moments, then close your eyes. You will still see the image of the flame against your eyelids. Now imagine it is growing brighter and brighter, and go one step further and imagine you are standing in a place filled with the warmth and red gold light of leaping flames… Imagine, in fact, that you are standing in the entrance to a forge in a forest, where a blazing fire is roaring, and in front of it stands a woman. Thick, auburn hair is tied back, but a few rippling curls have escaped around
her face. She is dressed in dark green with sleeves rolled up to the elbows, revealing strong white arms. Brigit, for of course it is she, stands over a large anvil where all her concentration is focused on beating a sheet of soft gleaming bronze with a great hammer… At last, she looks up and smiles at you warmly. She has finished her creation and holds it up to the light of the fire for you to see. As you look at it, it appears to continually change shape: first it seems to be a leaf, then a globe, … and now it has become a star. Brigit laughs deeply, musically, and tosses the star into the air, where it sails into the night sky and takes its place among the glittering constellations…
And now Brigit turns towards you and asks: What have you come here to create? … You tell her of your vision, whether great or small, personal or for the wider community… and she beckons you over to the fire. As you look into the flames, pictures start to move and you see yourself at work, filled with enthusiasm and passion as you make your vision a reality… …  You and your creation are surrounded and shot through with the golden light of inspiration. Brigit is there too, watching over you with love as you work, encouraging you and filling you with confidence and creativity… If any self-doubt or fears start to arise, see Brigit surrounding you with her mantle of protection: a warm soft cloak of green that makes you feel safe and inviolable… Now see yourself with your vision turned into reality, feeling a sense of accomplishment and pride… Thank Brigit for showing you this vision, and ask her to tell you what your first step should be towards bringing it into reality….  Listen carefully, and ask her questions if you need more clarity…  When you have finished the conversation with her, see the forge suddenly glow even more brightly, so that all forms and shapes, including that of Brigit herself, melt into a suffusion of golden light… and now see that the light is just the candle flame reflected on your eyelids…Slowly come back to the room. Open your eyes and write down what she has suggested. In the coming weeks, call upon Brigit to help keep your inspiration alight.
. Have a Blessed Imbolc!
Sources: Franklin, Anna. Magical Incenses and Oils. Capall Bann: Berkshire (2000). Brighid, Goddess and Saint at http://www.brighid.org.uk/ The Wheel of the Celtic Year at http://www.celticspirit.org/imbolc.htm
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About The Author: Heathwitch is a Witch, teacher and author. She runs courses and workshops on energy work, healing, Witchcraft and magic. High Priestess of the Circle of the Moon coven
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About The Author: Heathwitch is a Witch, teacher and author. She runs courses and workshops on energy work, healing, Witchcraft and magic. High Priestess of the Circle of the Moon coven

Witch Works: Spells and Rituals for Every Season

Witch Works:  Spells and Rituals for Every Season
A Column by Kelly
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Candlemas Edition
Candlemas, or Imbolc, is the Feast of Flames. Usually celebrated on February 2, Candlemas was a celebration of the coming spring with all of its promise and bounty.  Even though the winters were long and the food supply was dwindling by this point of the year, the ancient Celtic people who first celebrated Candlemas still found reason to do just that: celebrate!  Traditionally, Candlemas involved an extinguishing of the all of the lamps, candles and the central home hearth, followed by a relighting celebration which became the Feast of Flames. Below are a few of my favorite ways to celebrate Candlemas. Try them out for yourself or combine them with your existing Candlemas traditions!
Candlemas Altar Decoration
Candlemas is most closely associated with the Celtic Goddess Brigit. If you are not already familiar with Brigit, Candlemas is the perfect time of year to introduce yourself!  Try incorporating Brigit and her sacred symbols into the magick you perform this Candlemas.  Brigit had several animals that were considered sacred to her: the boar, the cow, the fish, the sheep, the snake or serpent, the wolf, the bear and the badger.  If you plan to decorate your altar for Candlemas, try utilizing her sacred animals as well as the colors of Candlemas (red and white) into your decoration theme!
Candlemas Magick
Being that Candlemas is the Feast of Flames, any magick that calls for fire will be especially sacred at this time of year.  If you are not already familiar with pyromancy, divination by fire, there are several formats you can try.
First, there is flame scrying.  Take a white candle and place it in front of a black scrying mirror. Focus on the candle’s flame in the mirror and wait for the images to reveal themselves.  This is a highly effective form of pyromancy. Second, if you plan an outdoor celebration that will include an open pit fire, try sitting beside the fire and meditating on the flames as they dance.  Relax and wait for the dancing flames to reveal their message to you.
Libanomancy, or divination from smoke, is another excellent form of magick to engage in during Candlemas.  You can either use the smoke from stick incense that you have burning or you can burn some herbs on a charcoal brick. Try to divine the images the smoke produces.
A lesser known form of divination is called ceromancy, which is melting max in a traditional manner and pouring the melted wax into a large bowl of water and then looking for symbols and images that the wax produces.
Candlemas Ritual
There are several rituals that go hand in hand with the spirit of Candlemas. The first is a self-blessing ceremony. With the beginning of a new year, some people like to clear themselves and get s fresh start, so to speak. A self-blessing ritual is a perfect extension of that ideology.    A self-blessing ritual you can follow is below, or write your own if you are inspired!
Step 1 – Take a ritual bath and dress yourself in white clothing or go skyclad.
Step 2 – Cleanse the area you are going to work in
Step 3 – Ground and Center
Step 4 – Cast a circle
Step 5 – Call the elements or deities you like to work with. Don’t forget that Brigit would be an excellent choice for this!
Step 6 – With anointing oil or holy water, dip your fingers into the substance and anoint your feet, groin area (not internally!), stomach, heart, throat or lips depending on the substance, eyes and forehead or third eye, repeating a blessing on each part that you anoint. The blessings need not be complicated. You could say “bless my feet that aid my physical earthly journey, bless my loins that bring pleasure and life” etc.
Step 7 – Meditate on clearing yourself and seeing yourself as blessed.
Step 8 – Thank your deities and elements and release them from the circle.
Step 9 – Break down your circle and then rest.
Repeat this ritual as often as needed.
Candlemas is a wonderful time to perform a house/room cleansing or blessing as well.  Clean the house/room thoroughly before you begin. Then you can simply smudge the locale with a smudging stick or incense, repeating a simple house blessing as you smudge, such as “bless this space in the name of The Goddess. Let it be free from negativity and filled with love.”
Also, if you have a personal sanctuary or room for your spiritual practices, now would be an opportune time to clean it out, physically and spiritually. Or, you maybe find your altar is in need of revamping. Spend a little time cleaning it and maybe reorganizing the layout of the altar.  Cleanse and reconsecrate your altar tools as well.
Candlemas Projects
Given its name, Candlemas is my favorite time of year to make candles!  On Candlemas, I like to replenish my candle stock.  I check and see what colors or shapes I am running low on and spend some time making candles for the upcoming Ostara and daily meditation and ritual use.  Candle-making is really simple and an excellent creative outlet! If you have not tried making your own candles before, stop by your local craft store and pick up a few candle molds and experiment!
Have a blessed Candlemas!
About the Author:  Kelly is a solitary practitioner from the Midwest.  She is currently a student at The White Moon School, studying to become a High Priestess. Kelly has been a practicing witch for 4 years and performs tarot readings and long distance energy work via the Internet.

The Celtic Tree Month of The Birch

Birch-Tree

The Celtic Tree Month of The Birch

December 24 – January 20

 

The Celtic meaning of the birch tree deals with:

  • Growth
  • Renewal
  • Stability
  • Initiation
  • Adaptability

 

Listen closely and you will detect whispers of transformation and growth in the midst of the birch groves within your soul.

The birch is highly adaptive and able to sustain harsh conditions with casual indifference. Proof of this adaptability is seen in its easy and eager ability to repopulate areas damaged by forest fires or clearings. Bright and beautiful, the birch is a pioneer, courageously taking root and starting anew to revive the landscape where no other would before.

This is a powerful metaphor for our lives. The birch asks us to philosophically go where no other will go (voluntarily or otherwise). The birch asks us to take root in new soils and light our lives with the majesty of our very presence. The birch sings to us: “Shine, take hold, express your creative expanse, light the way so that others may follow.”

Paradoxically, while the birch is a brilliant symbol of renewal, it is also symbolic of stability and structure. The druids also held the birch as the keepers of long-honored traditions.

Associated with the sun, the birch is a solar emblem, and facilitates passion, energy, as well as growth. This solar association is paralleled when we learn the druids carried birch bark with them as kindling. Birch serves as a perfect igniter as it will start to burn even when damp. This makes it a prized fire starter over most other wood types.

Here again, this makes for a perfect analogy. The birch asks us to serve our fellow man with a fire in our hearts. In this respect, the birch reminds us that even if our spirits are dampened by the set backs in life, we can always catch fire from the spark of passions that drive us to divinity.

 

Whats-Your-Sign.com

The Celtic Calendar for December 24th: Birch Month Begins

The Celtic tree month of the birch begins today and reinforces the Yuletide theme of renewal because the birch was said to be the first of all of the trees to develop leaves in spring.  It is also credited with magickal properties, for it is believed to have the power to exorcise evil spirits, which is why “birching,” or being beaten with birch twigs, was once a punishment. If its wood is included in sleeping drafts, it will ward off nightmares, while a birch broom will sleep away the lingering essence of the old year to make way for the new. (And birch wood was traditionally favored for witches’ besoms, or broomsticks.)

The Yule Log

Bring your Yule log into the house today. It should be oak, in honor of the Oak King, and should be set on fire at dusk, preferably using a sliver of wood from last year’s Yule log. (Stash away a piece of this year’s Yule log in turn: it should protect your home from fire.)

More Christmas Tree Comments

The Celtic Calendar for Sunday, December 23

 

According to the Celtic tree calendar, December 23rd is the day of the Yew and Silver Fir. In magickal belief, these two trees are said to be sisters. for their foliage look similar. Yet they represent diametrically opposed concepts, the silver fir symbolizing birth and promise, and the yew, death. But because both are evergreen, both also signify the eternal cycle of life: birth, life, death and reincarnation. Yew trees are planted in European graveyards, and probably gained their association with death on account of their poisonous cones. The yew’s hard and flexible wood was also once used to make bows, instruments of death.

 

More Christmas Tree Comments

A Must Read To The Children For Winter Solstice

BRAN THE BLESSED, A FAERY KING MYTH

The Yuletide season provides us with an ideal opportunity to reflect on the ancient Welsh myth of Bran the Blessed, a vivid and compassionate tale that embodies the Wiccan values of giving, light, and rebirth. Bran’s story is one of personal sacrifice, conciliation, and a king’s love for his people and land. If he does not meet his obligations to the Goddess, Earth Mother, and the land itself turns against him. Bran’s myth is about how to become a good king.

Bran’s sister, Branwen, is Goddess of the Land, and as such, she is Bran’s reason for being. As Faery King and Guardian of the Cauldron of Rebirth, Bran is committed to his role as champion of Her cause. The Cauldron of Rebirth, originally from Ireland, has the power to bring dead warriors back to life and is a special symbol of the law and power of the land.

In the story, Branwen marries Matholwch, the King of Ireland, in order to form a bond between Britain and Ireland. Branwen’s brother however, is upset by the marriage and kills all of Matholwch’s horses. Bran replaces the horses, but Matholwch is not satisfied. In order to heal the breach, Bran must also give Matholwch the Cauldron of Rebirth. Despite so generous a gift, Matholwch is still not appeased. He mistreats Bran’s sister so badly, Bran must march into Ireland to save her. To prevent his arrival, Matholwch burns the bridge leading across the Shannon River. But Bran shapeshifts into a giant and acts as his own bridge, carrying his men on his enormous shoulders through the sea. Thus we find in Bran’s story the important line, which serves as a lesson to future leaders, “He who would be chief, let him make himself a bridge.”

Without the Cauldron of Rebirth, Bran’s forces are defeated and Bran is wounded. He orders his own beheading and while his men transport his head to be buried in the White Tower of London, Bran teaches everything he has learned from the Goddess’ Cauldron of Rebirth, passing on his wisdom to all future generations. This image of Bran’s head is one of many examples found in Celtic mythology and witchcraft of the skull as a symbol of power and wisdom. The skull is not something to be feared. Modern witches wear skull jewelry, symbolizing the house of the brain.

Yule is a good time of year to think about what we learn of Bran’s myth. This is a magickal moment of the ever-turning wheel: like Bran’s story, it is full of heart and passion, lightness and gravity, hope and realism. This is a time when we reflect on the unconquerable human spirit that the story of Branwen and Bran represents. (Laurie Cabot, Celebrate the Earth)

Cabot goes on to say she believes Yule, more than any other moment on the Wheel of the Year, is indicative of the unity of the Wiccan tradition. At Yule, we desire to cherish the best of all we have, and to seek out and acknowledge what is of great value in others.Yule is an awakening and a thankfulness for our knowledge of and our connection to the Wheel of the Year.

 

Earth Witchery

Correspondences for Sacred Plants of the Winter Solstice

Sacred plants of the Winter Solstice

by Selena Fox

HOLLY

Symbolizing: Old Solar Year; Waning Sun; Protection; Good Luck

Forms: boughs over portals, wreaths

Divinities: Holly King; Old Nick; Saturn; Bacchus; Wood Spirits; Holly Boys

Traditions: Roman, Celtic, English, Christian

 

 

MISTLETOE

Symbolizing: Peace, Prosperity, Healing, Wellness, Fertility, Rest, Protection

Forms: boughs, amulet sprigs above doorways, kissing balls

Divinities: Oak Spirit; Frigga and Balder

Traditions: Celtic, Teutonic

 

 

IVY

Symbolizing: Fidelity, Protection, Healing, Marriage, Victory, Honor, Good Luck

Forms: crowns, wreaths, garlands

Divinities: Dionysius; Bacchus; Great Goddess; Ivy Girls

Traditions: Greek, Roman, English, Christian

 

 

FRANKINCENSE

Symbolizing: Sun, Purification, Consecration, Protection, Spiritual Illumination

Forms: incense, oils

Divinities: Sun Gods, Ra at Dawn, Bel

Traditions: Babalyonian, Assyrian, Egyptian, Jewish, Greek, Roman, Christian

 

 

MYRRH

Symbolizing: Healing, Death and Afterlife, Purification, Inner Peace

Forms: incense, oils

Divinities: Isis, Ra at Midday

Traditions: Egyptian, Jewish, Christian

 

 

WHEAT

Symbolizing: Sustenance, Abundance, Fertility, Good Luck

Forms: grain, straw figures and symbols, cookies, cakes, breads

Divinities: Earth Goddesses; Saturn & Ops; Goat Spirit; Fairy Folk

Traditions: Roman, Celtic, Scots, Teutonic, Sweedish, Christian