Samhain Ritual Potpourri

Samhain Ritual Potpourri

by Gerina Dunwich

45 drops patchouli oil

1 cup oak moss

2 cups dried apple blossoms

2 cups dried heather flowers

1 cup dried and chopped apple peel

1 cup dried pumpkin seeds

1/2 cup dried and chopped mandrake root

Mix the patchouli oil with the oak moss, and then add the remaining ingredients. Stir the potpourri well and store in a tightly covered ceramic or glass container.

(The above “Samhain Ritual Potpourri” recipe is from “The Wicca Spellbook: A Witch’s Collection of Wiccan Spells, Potions and Recipes” by Gerina Dunwich, page 164, Citadel Press, Carol Publishing Group Edition, 1995.)

“An Autumn Chant”

by Karen Bergquist

I will dance

The dance of dying days

And sleeping life.

I will dance In cold, dead leaves

A bending, whirling human flame.

I will dance As the Horned God rides

Across the skies. I will dance

To the music of His hounds

Running, baying in chorus.

I will dance With the ghosts of those Gone before.

I will dance Between the sleep of life

And the dream of death.

I will dance On Samhain’s dusky eye, I will dance.

“Samhain Dream”

by Myria/Brighid

It is Samhain …The Night of Shadows. The Circle is cast around the fire, And through the darkness, we glance, For the veils are thin, in this sacred night! Ancient voices around us, Whispering old and forgotten songs, While we dance the Spiral Dance, To meet Her. And there She comes, The Lady of the Gate! Power and compassion evolving us, As a dark but comforting wave. Beautiful Queen of the Dark Night! With Her mantle of raven’s feathers, And eyes deep with wisdom. Cerridwenn! She opens Her arms, in a welcoming embrace, We feel around us the flow of love, Of Her Eternal Grace. And then we hear Her voice, Melodious and grave, That speaks from inside our soul, As an echo in a cave. Blessed Daughters of My Heart, I hear your prayers from afar. And that is why I came tonight! Do not despair when the times are hard! Do not abandon the Path you found! For time has come for My return, And you, Loved Ones, shall open the way, Singing my name as the ancient bards. I am always with you, do never doubt that! I am the Old and the Young One! I am the Keeper of the Gate! I am the Master of Time! I am the Dark Goddess of Death! I am the Bright Goddess of Dawn! I am The One! I am Cerridwenn!

Samhain Approaches

I was about half asleep this morning, drinking my coffee. I was thinking about Samhain and how I looked forward to it each year. To me, it is the most beautiful time of the year.

The Veil is thinning, the energy is rising, you can feel it coursing through your veins. The magick and excitement is building in the atmosphere. For Witches, this is the most magickal time of the Year. We make plans on how we are going to celebrate. What kind of rituals we are going to do? What time should we start them? Any ancestors going to show up this year? Lots to do and little time left to do it.

I know what I am getting ready to say the Elders in the Craft already know and have heard it a thousand times. I just wanted to talk to the new ones to the Craft about what to expect or not. They come to our Religion so full of joy, eager to learn, wanting to do everything just right. Samhain is exciting for the Elders, can you imagine what it is like for the new ones? That is why I am writing this. I love each of you. I never want you to face discouragement or doubt yourself. I just want you to always be prepared. I know we all talk about our Ancestors and doing rituals to bring them back. You know it is breathtaking to have that kind of power.

I know when I did my first ritual to call my Ancestors back, I got very disappointed. No body showed up! I had been a witch for a long time but it was still a blow to the ego. I guess the reason mine don’t show up is because they stop by for a visit all the time. I went about double checking and checking again, what did I do wrong? I always thought it was me, always. Then it hit me, my ancestors might have reincarnated. It wasn’t that they didn’t love me or want to be with me. They had been reincarnated.

All those years, I felt like it was me and that does effect you. Then I realized how selfish I had been. Instead of feeling disappointed and unloved, I ought to have been rejoicing. They had all been reincarnated and they walk this plane as I do. Don’t do as I did. If, after all your preparation, none of your ancestors appear, don’t be sad. Instead rejoice and be proud for they are here with you on this plane. They were given the opportunity to live again.

Celebrate your ancestors, give them the honor and respect they deserve. But if no one appears, don’t be disappointed, you did nothing wrong. Your ancestors have been reincarnated. Now that is something to celebrate. They were given the opportunity to walk this plane with us. Thank the Goddess for giving them the opportunity to be reborn.

I don’t want to dim your hopes, I just want you to be prepared. No one ever told me and I guess the Goddess was the one who finally revealed to me what had happened. I have years when ancestors show up, then I have years when they don’t. But I go ahead and make all the preparations. I invite my ancestors home to visit with me for a while. When they do show up, that makes up for the year no one showed. The experience is indescribable. You have to experience for yourself. Make your preparations, prepare your rituals and your spells. But please learn from me, if no one shows up, rejoice for their new body and soul they have been given. Rejoice because our Goddess chose them as being worthy enough to reincarnate. Never stop trying to communicate with them, never. Always make preparations for their coming. You have nothing to lose but everything in this great Universe of our to gain.

Samhain might seem like a dark time of the year. A time when death is all around us. But it is also a time to celebrate new life.

When The Crone Pays A Visit, You’d Better Pay Attention

When The Crone Pays A Visit, You’d Better Pay Attention

Author: Maire Durkan

(Samhain 2012) I wake in pre-dawn hours, heart pounding. I’d placed photographs of my beloved dead on my altar, placed a welcome offering of my dad’s favorite candy and whiskey, and lit a candle. I’d asked for a dream—contact with a message—and had expected something like the warm and loving messages I received during Audience With the Ancestors, a Samhain ritual performed by my coven (Grail of the Birch Moon) and member covens of the Assemble of the Sacred Wheel in three locations. I expected a message along the lines of “follow the way of love, ” but the Wise Woman, the Crone, had visited me in the darkness of night, in the waning of the moon, bringing the chill of winter and a stern message.

I have never been a lucid dreamer. So, when I find myself in my very own bedroom confronted by a messenger dressed in black who is–shall we say–brutally frank, I’m pretty freaked out. First, the specter makes sure that I am icy cold (which certainly gets my attention) , then she dissolves the headboard of my bed and tears chunks out of the door to a very real crawl space behind it while my father (who passed in 2008) tells me to “wake up.”

This dream is not a nightmare—but its message is certainly stern. So, I wake to a room not quite as frigid as the astral room. When my heart rate dropped to normal, it was time to figure out my spiritual game plan.

As I’ve said, the crawl space is quite real and exactly where it was in the dream. There are a lot of things in that crawl space—old manuscripts, old books, old clothes, old memories good and not so good—things that I’m not quite ready to part with because they hold a part of me for good or ill.

As the space is behind the very large, very solid oak headboard of a behemoth of a bed, I can’t get at it without putting in a lot of effort. I put them there for a variety of reasons—nostalgia, the hope that they’ll be repurposed, and even (in the case of the manuscript) because I couldn’t bear to look at it but couldn’t bear to throw it away either.

Clearly, it is time for me to do some shadow work. But I don’t want to! That’s why all that stuff is packed away in an almost inaccessible physical space and in an equally inaccessible space inside of me. I have a hunch that the Goddess and my dad expect a New Year’s cleaning that involves more than sorting through the tangible junk that lurks behind that closed door.

As I do a lot when I’m working through “things, ” I take a walk in the woods and farmland around the Brandywine River Valley. Sometimes, the land and the beings that inhabit it, have lessons to teach me and sometimes the process of walking in the quiet countryside helps me find my way to an answer or at least help me pose questions that point me toward more clues.

The woods have turned towards winter. A cold breeze rattles bare limbs and dry leaves spiral down onto damp, cold earth. In the meadow, horses stand in groups, nose to nose. A maple tree felled by Hurricane Sandy lies across the path pressing down the electric wire around the fields of dun colored corn stubble. Its branches are filled with the tight knots of next year’s buds– life and potential that will never be realized in its current form–although it will be transformed and used. Nothing in nature goes to waste.

Near the last unharvested soybean fields migrating robins chirp with alarm, then fall silent as a local red tailed hawk wheels overhead. I’m like the robin, chirping, alarmed. Then, silent…listening…watching.

The woods hold death and danger –felled trees, downed leaves, and the feathers left from a kill; this is a cycle. I must embrace this–for it is my story as much as the tree’s or the bird’s. But it was also full of life. In strong roots that held firm despite Sandy’s fury. In the animals that are foraging or hibernating. In the last red clovers blooming low to the ground. In the Red Tail soaring high above crying its glorious “Keeyerr!” I whisper, “She changes everything She touches and everything She touches changes.”

It’s time for me to touch, to draw out, acknowledge, and change. Nature is filled with harsh truths that I need to apply to my spiritual habitat. I have held on to old grief and hurt too long. I lock them away, unexamined, because they are too painful to acknowledge, but too much a part of me to easily relinquish.

It’s time to ground, center, pray for compassion and take them out of the darkness. It’s time to do the hard work of removing barriers that give false comfort and open the door to that shadowed place within myself.

Shadow work is as painful and healing as the nettle plant. Sometime the sting has to come before healing can begin.

When I get home, I know what I must do. This is my first task of the new year. Mastering my fear, I must open physical and spiritual doors, reach into the darkness, and bring what I’ve stored and hidden into the light to be examined, sorted, kept or discarded.

At fifty-two, (to paraphrase the Bard) , I’m a tree approaching winter. A tree shaped and weathered by many seasonal cycles. My roots are strong, deep, and I can withstand this shadow work. But I am still a vibrant, sexual, life-embracing woman. I acknowledge shadows and darkness and will to examine the things that I have hidden with care…but I will not hide there –I will open the dark door, embrace the Crone and embrace this new and powerful cycle of my life.

Preparing for Summerland During Samhain

Preparing for Summerland During Samhain

Author: Crystal T.

During the Sabbat of Samhain, many of us think it is the time when we need to remember our ancestors. Many of us set out photos of our relatives, friends and other loved ones that have passed. Some of us may set the table one night this month for a “Dumb Supper”. The veil is considered to be at its thinnest, and yet during this time one topic is rarely ever discussed:
Death. Yes, you read it correctly, death. More importantly, this is about your death!

Remembering the past is indeed a beautiful thing, but what about a topic that not a lot of people think about during this time… how would YOU want to be remembered when your time comes?

No matter if you want to be buried, cremated, or otherwise, one thing will most likely happen: An obituary will be written in your name. In some cases, someone who has never met you writes it. Your local newspaper editor is simply putting together words about you from a standardized form that was supplied to them by the funeral home that handled the processing of your physical body. I don’t mean to seem cold; it is something I don’t want to happen to me. I want to be remembered for what I accomplished in my lifetime, the things I loved, as well as the people I loved. Granted, the paper may not always honor final your wishes, but there are some things you can do to insure that your directives are followed.

Back in 2008, my father passed away. This motivated me to start researching on what I wanted when my time came. I began to research various things from “Pagan funeral” to “Green Burial”. I met a wonderful woman and Death Midwife, Nora Cedarwind Young as a result of my research. Throughout the past few years, she has become a mentor and friend. I have also learned from Nora to be pro-active in planning what I want to happen when my time comes to return to Gaia. Nora has taught me that there are six essential documents a person should have prepared and ready for when their time comes. They are:

1. A Will: A will is a legal document that states what you want to happen after you die. It includes naming a person or persons in charge of handling your estate, distribution of any property, and naming care for any minor children such as guardianship.

2. A Living Will: A Living Will is the document that will distinguish your wishes regarding medical treatments in prolonging your life when you are unable to do so for yourself. This may also be called a Health Care Directive or Advance Directive. A Living Will is also only good when your medical prognosis is deemed unrecoverable such in cases of a terminal illness.

3. Power of Attorney – Health: This paper names a person who would be in charge of your health and make decisions for you in the case you are not able to make them for yourself. This is also known as a Health Care Proxy.

4. Power of Attorney – Finance: This is the document where you would name someone to take charge of your finances when you are unable to do so yourself. Normally it will be your spouse, parent, adult child, or person you deem worthy of the responsibility.

5.Disposition of Body: This is the paper where you state your desire for burial, cremation, organ donation, etc. Please note that in some states, your spouse or next of kin has more rights to determine what is done with your body after you die more so than you do. This is where communication of your desires and wishes are discussed with your family.

6.HIPAA: This form is not to be confused with a HIPPA, which is something else. For a HIPAA you will need to complete and sign a HIPAA Privacy Authorization Form if you want a person beside yourself to have access to your medical records while you are competent.

If you are financially able, prepare these forms as soon as you can. I personally update my records every Samhain just in case something has changed. If you are not able to prepare these forms with a lawyer, there are some computer software applications available for a small amount available at your local office supply store, Best Buy, or available on the internet. Dependent on which state you live in, you might need to determine if the computer software “do it yourself” versions are legal.

Recently this past year, I was diagnosed with kidney disease. This began a journey for me into the many cases of “what if”. I am in no way ready to use any of these six essential documents, but I do however want my husband to be prepared on what I want to happen should something happen to me. I have everything written down in a notebook. We are in the process of drafting paperwork with a lawyer after saving up to prepare it for the welfare of our children should something happen to the both of us for guardianship of our minor children. I want him to know what I want as regarding funeral rites right down to the articles of clothing I want to wear. I have certain items that I wish passed on to (or returned to original person that gifted them to me) others that I have purchased or received over the years.

All these items are very important. One last thing you might want to consider writing during this time of year is your own obituary. Now your version may not make it to the newspapers, but it could be a valuable gift to those you love. This document would be the story of your life.

What do you want to be remembered for? What accomplishments did you achieve over your lifetime? What were your favorite foods, songs, television show, movies, etc? Give them the details that you want them to have. Throw in a fact or two they may not even know. Make them laugh; make them cry.

They will be glad that you gave them this last gift. In essence, this would be writing your own biography. Give them a piece of your history with this document. By simply writing the story of your life and then updating it each and every Samhain as our lives change and grow, it will make it easier on your family in the long run… knowing what your final wishes are and how you want to be remembered.

If you need more information about any of these things, I urge you pay a visit to Nora Cedarwind Young’s website. It is called Thresholds of Life (www.thresholdsoflife.org) and contains much valuable information.

I wish each and every one of you a “Spellbound Samhain”!

Sincerely,
Crystal LunaRouge

_____________________________________

Footnotes:
http://www.thresholdsoflife.org

The Sacredness of Halloween

The Sacredness of Halloween

Author: Tut

One of my Pagan friends has the same admonition for us each October. “Don’t try to contact me on Samhain, ” he informs, “I’ll be busy.” Of course, by “busy” he means that he’ll be deep in the midst of a self-imposed seclusion, fasting, meditating and performing solitary rites from sunup on October 31st to more or less sunup on November 1st. As a fellow Solitary Pagan, albeit of a different path, I can respect that. I also know members of an area coven that observe Samhain communally, going to the cemeteries to clean graves and make offerings or holding a silent supper before observing their Sabbat. I have to applaud them for their efforts as well. Even as an Egyptian Pagan, I consider October 31st a holy day, and I typically observe the Osiris Mysteries as close to that date as possible.

But I find one element of the sacred that still seems overlooked by both Solitaries and covens each October 31st. In our efforts as Pagans to mark the solemnity and sanctity of Samhain, we miss what probably made the day so hallowed and special for so many of us in the first place: dressing up, trick-or-treating, and celebrating all things spooky. In other words, we miss the importance of celebrating Halloween.

As a kid, I loved Halloween. Sure, Christmas was when I got presents and time off from school, but Halloween was a time when my creativity and imagination were allowed to soar. What am I going to be for Halloween? was a question I typically started asking myself around late August or early September, and by the time I was ten I was building my own costumes. Ironically, the Irish in my heritage was perhaps better celebrated through Halloween than it was through Saint Patrick’s Day. As a very young child, my mother told me the story of Jack and his Jack o’ Lantern while we carved pumpkins or colored paper decorations, and on occasion she would share ghost stories that her father had told her. The decorations we put up, combined with my own vivid imaginings of her stories, painted dark yet intriguing mental images of primeval forests stalked by fantastical creatures and lonely moonlit moors traversed by wandering souls.

Whether these images came from some collective inherited subconscious reaching back to our distant forbears in Ireland or from my own super-active brain, I will never know, but I still see them in my mind every October as I watch the sun go down and the full moon rise. Another source of inspiration are the handful of decorations and other items I inherited directly from family members: my uncle’s black light, my mother’s pack of Gypsy Witch Tarot Cards (which by this point must be at least forty years old) , my paternal grandmother’s tabletop decoration of a black cat on a tombstone (I’ve had offers from friends to buy it, but it’s not for sale) , and most especially the cassette dub my late grandfather made for me from his old record of Halloween sound effects, complete with a playlist in his own handwriting. While he was alive, my maternal grandfather instilled in me a love of technical toys, especially recording and sound equipment, which carried over into my Halloween decorations–especially the screaming doormats I became notorious for in college!

From the general Pagan perspective Samhain, of course, is a time of transition when the Corn King dies and enters the Underworld (with variations depending on tradition) . It is a time to honor the dead, and an opportunity for divination because the veil between worlds is at its thinnest. The focus is on death, aging, and mortality, much the antithesis of childhood revelry. But when I think back to those Irish forbears–and probably our Welsh ancestors as well–observing the onset of winter, huddled around a bonfire as darkness closed around them and cries of wild animals echoed through the distant hills, I think of grandparents telling their grandchildren those same stories I heard about Jack with his lantern, the Will o’ the Wisp, the Banshee, and probably more I would never hear.

I think of children wrapping themselves tighter in Grandpa’s cloak, staring with wide eyes of wonder at the curtains of shadows beyond the fire, experiencing for the first time that thrill of a good ghost story, and the eternal question, Oh, that’s not real–is it?. Imagination is a sacred gift from the Gods Themselves, the more so when it is handed down from one generation to the next. The Irish and Anglo-Saxons that travelled from their native lands to North America passed down those stories, those characters, and that love of a good fright, regardless of whether they called it Samhain or Halloween, and that lively spirit lives on in our modern holiday.

Indeed, today Halloween is considered a major “kid” holiday, driving a multi-million-dollar industry fed every year by the young and young at heart. And as we all know, Halloween has no shortage of detractors among the evangelical Christian community who denounce it as a “devil’s holiday”–forgetting, of course, that it has long been celebrated as a Catholic holiday, whence it earned the name All Hallow’s Eve. The Mexican communities who observe Dia De Los Muertes two days later are no less devout in their Catholicism. But as we Pagans strive to reclaim the Samhain heritage of October 31st, establishing its legitimacy as a sacred occasion and not a night of “devil worship”, lost in the debate and dogma is the holiday’s golden opportunity to enhance the bond between generations, something just as spiritual and important as its ritual aspect.

A coven member once told me that children are not allowed at their Samhain rituals, owing to the dark and serious tone required to participate. How, then, are the next generation of Wiccans and Pagans going to identify with Samhain, especially if their Pagan parents are spending all their time observing the Sabbat for themselves? How are kids today to understand trick-or-treating, costumes and other traditions surrounding Halloween–and its Celtic prototype? Are we going to fill their heads with ideas of October 31st as Samhain, the misunderstood holy day they’re expected to defend against ignorant schoolmates but wait until they’re older to participate in; or as Halloween and Samhain, a time of year that has something for everyone to enjoy?

For my own part, I’m already planning how I will decorate for this year’s trick-or-treaters; I had better, considering I’ve gained a neighborhood reputation for having the best candy! I take joy in observing Halloween with the neighborhood kids, regardless of their religious affiliation–besides, if their parents opposed Halloween, chances are they wouldn’t be coming to my door (unless they snuck out to do so, in which case who am I to discourage defiance…?) . By doing so, I contribute a tiny part of my own heritage, passed down through the ages, to the next generation so that it won’t one day die with me.

I will have plenty of time to observe the Osiris Mysteries in private after the trick-or-treaters have all gone to bed. But whenever the time comes that I have others observing the Osiris feast with me, I will make sure that they know ahead of time to pitch in for the trick-or-treating first. A child’s imagination is just as sacred as any service, and it should be celebrated accordingly.

A Celtic View of Samhain

A Celtic View of Samhain

Author: Morgan

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

____________________________________________

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

A Samhain Dance

A Samhain Dance

Author: Lady Wolfwind

The wheel turns. I can feel it. The angle of the light in the morning is different, glowing lower in the sky. The air is cooler. The earth is beginning to give up her heat. The cooler air meeting the warm soil has created a low-lying fog in the meadows. Droplets hang from the long grass. It won’t last long this time of year. Slowly, the rising sun will burn it away. For now it is quiet and it is mine to share with the creatures of the earth. I watch as the squirrels scamper, grabbing nuts and noisily run back up the tree. The birds are busy foraging for their share as well. I see a beautiful red cardinal, his beak full of seeds, land on a nearby tree limb. The yard is alive with activity. Even their frenzied activity tells me that a change is upon us.

This is my favorite time of year. I have anxiously waited for the harvest season. The changing light patterns signal changes in my body. I feel as though I need to prepare for something. Maybe it is an ancestral need to put up supplies for the winter. I feel as though I can take a deep breath, as if the time for rest is near.

Later, in the evening, I return to the yard and it is alive once more. As I sit under the moon, very gradually a vision appears before me. I can see the spirits of my ancestors celebrating around the balefire and they are beckoning for me to join them. The harvest festivals have begun. I hear the drumming and the laughter. I hear the whispered conversations. I see their faces glowing in the firelight. They’re strong, determined faces of people who have know joy and sorrow, of people who have worked hard and the struggle shows in the lines of those faces. I feel their eyes gaze upon me from time to time. They feel my presence as well. They know who I am and they are happy I am here.

Tonight, I sit and I watch. I feel as if I’m an intruder, watching something I shouldn’t. At times I don’t feel it is normal, these glimpses of the past that I am granted. I don’t speak of these things to many people for fear they would think me insane, not even my family. I quietly say a blessing and thank the Goddess for the gifts of insight She has bestowed upon me. I wonder how many people think of their ancestors and all they owe to them.

I sit and contemplate as I watch the dancers celebrate, as I listen to the music quietly suspended in time, meant for my ears to hear. I silently communicate and ask them to tell me about their life as they lived it. I hear snatches quietly whispered in my ear. They tell me of living by the wheel of life. They explain how babies are born and die too soon. They tell me that some years the crops are good and others the crops they rely upon don’t fill the pantries and the cellars. They tell me how it is to be hungry.

Others whisper about good fortunes and fertile cows that they’ve sold for some gold pieces that have increased the family’s standing, about buying more land, and building bigger, better homes for their families. They talk mainly about the harvest and the dark half of the year, of the cold and the boredom and the fear of disease. There is always talk of fear of the dark.

I sit for a while longer and watch. I promise them that I will return on Samhain. I will be ready and we (my children and I) will participate. I’ve always favored Samhain, even before I knew it by its real name or true reason of existence. We will be prepared.

In our home Samhain is a truly special time of year. My daughter and I cook a great assortment of foods. I tell them stories of my family and encourage my husband to do the same. Samhain is a day of feasting and of celebration. Not so much a celebration of the last harvest, but a celebration of our ancestors. I want these people to be remembered, even if it is not by name, but by the fact that they are the reason we are all here today. We build a bonfire and we invite people to our home. They usually are here to celebrate Halloween as they know it, but to us it is nice to have the energy of the living mingling in our midst.

My daughter and I have prepared the names of people who have passed this year and we have woven a grapevine wreath on which to put these names. As the clock tolls midnight we cast the wreath upon the fire and wish those no longer with us safe journeys on the continuation of their paths. We light candles and place them around the yard and the house and invite the wandering souls a quiet, safe place to rest for the night. The quiet, lost souls are always welcome here. I feel them and my daughter sees them from time to time. We both acknowledge their presence and say a welcome to them as long as they don’t cause any trouble.

After all the guests have left, we, as a family, gather together and talk about all we wish to see in the coming year. Samhain is truly the end of this one. I think this year I will speak of my vision and of the departed ones desire for us to participate in their festivities. I think we will throw another log on the fire and dance. We will dance a celebration of life and all that it brings. We will dance to the joys and the sorrows we have faced. We will dance in thankfulness for all that we have and stop longing for all that we think will make our lives better. Most of all, we will dance with all those who have crossed over, one more time. We will not mourn their loss but celebrate all that they have taught us. We will dance in celebration of lives well lived and the gratefulness of having had the opportunity to have crossed paths with these truly special people.

At dawn we will lie in the cool grass and say our farewells and feel overjoyed by the delightful time we have shared with those others have forgotten. The sun will begin to rise and the fire will only be small wisps of smoke. The children and I will look at each other and know that we share a secret, a magical one. We will be hesitant to leave and return to our mundane lives. I think my children have a deeper appreciation of all that it means to be Pagan. We’ve spoken of the Sabbats and we have honored the Goddess at the full moon, but they have never truly been blessed with the presence of the Old Ones reaching out to them. I believe that their lives will be forever changed starting with this new year.

I am thankful for the wisdom I now see in their eyes, wisdom I could never have imparted. They have both been securely set upon their path and I am so ever grateful for this. It gives me a sense of peace that I no longer need to worry about this area of their life. As Pagans I know they will live as kind and compassionate human beings.

Now it is time to look to the future and of the coming year. My children and I will grasp each other’s hands and head into our home to rest. It’s funny how our ancestors have helped strengthen the bond between us. How many people can say something like that? We’ve allowed the long line of family to help build the future. Not only have they helped build our future but also they have helped build it in a positive way.

I hope everyone out there is enjoying this harvest season. It is time to reap what you have sown, may it all be pleasant. If it is not, now is the time to set aside the negativity and allow the positive to flow into your life. A new year and a new start are upon us. You have the power to make this coming year into anything you dream of; you can reach goals you never thought attainable. Take the opportunity of the dark half of the wheel to plan and build your energies, to rest and to prepare yourself to put your plans in place.

I wish you all the greatest Samhain.

Love to all my fellow witches,

Lady Wolfwind

Samhain Spirit Incense

By Patti Wigington, About.com

Spirits In The Smoke

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

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

You’ll need:

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

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

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

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

Samhain Ancestor Meditation

Calling Upon the Ancient Ones

By Patti Wigington, About.com

A Time of Darkness

Samhain is known as the night when the veil between this world and the next is at its thinnest. It’s a time to sit back and honor the spirit world, and call upon those ancestors who came before us. After all, if not for them, we wouldn’t be here. We owe them something, some gratitude for their ability to survive, their strength, their spirit. Many Wiccans and Pagans choose Samhain as a time to honor their ancestors. If this is something you’d like to do, you can celebrate with a ritual or by hosting a seance or dumb supper in their honor:

In addition to these more formal rituals, you may also want to take some time alone for a quiet meditation. This is a point in the Wheel of the Year when the spirit world is a bit closer than normal, and if you’ve never tried to contact your ancestors before, now is a good time to do it.

When performing an ancestor meditation, people experience different things. You may find yourself meeting a specific person that you are aware of in your family history — maybe you’ve heard the stories about great-uncle Joe who went out west after the Civil War, and now you have the privilege of chatting with him, or perhaps you’ll meet the grandmother who passed away when you were a child. Some people, however, meet their ancestors as archetypes. In other words, it may not be a specific individual you meet, but rather a symbol — instead of adventurous great-uncle Joe, it may be a non-specific Civil War soldier or frontiersman. Either way, understand that meeting these individuals is a gift. Pay attention to what they say and do — it may be that they’re trying to give you a message.

Setting the Mood

Before you perform this meditation, it’s not a bad idea to spend some time with the tangible, physical aspects of your family. Bring out the old photo albums, read through wild Aunt Tillie’s diary from the Great Depression, get out your grandfather’s old pocket watch that almost sank with the Titanic. These are the material things that connect us to our family. They link us, magically and spiritually. Spend time with them, absorbing their energies and thinking of the things they’ve seen, the places they’ve been.

You can perform this ritual anywhere, but if you can do it outside at night it’s even more powerful. Decorate your altar (or if you’re outside, use a flat stone or tree stump) with the symbols of your ancestors — the photos, journals, war medals, watches, jewelry, etc. No candles are necessary for this meditation, but if you’d like to light one, do so. You may also want to burn some Samhain spirit incense.

Claiming Your Birthright

Close your eyes and breathe deeply. Think about who you are, and what you are made of, and know that everything within you is the sum of all your ancestors. From thousands of years ago, generations of people have come together over the centuries to create the person you are now. Think about your own strengths — and weaknesses — and remember that they came from somewhere. This is a time to honor the ancestors who formed you.

Recite your genealogy — aloud if you like — as far back as you can go. As you say each name, describe the person and their life. An example might go something like this:

I am the daughter of James, who fought in Vietnam and returned to tell the tale. James was the son of Eldon and Maggie, who met on the battlefields of France, as she nursed him back to health. Eldon was the son of Alice, who sailed aboard Titanic and survived. Alice was the daughter of Patrick and Molly, who farmed the soil of Ireland, who raised horses and tatted lace to feed the children…

and so forth. Go back as far as you like, elaborating in as much detail as you choose. Once you can go back no further, end with “those whose blood runs in me, whose names I do not yet know”.

If you happened to meet a certain ancestor, or their archetype, during your meditation, take a moment to thank them for stopping by. Take note of any information they may have given you — even if it doesn’t make sense just now, it may later on when you give it some more thought. Think about all the people you come from, whose genes are part of you. Some were great people — some, not so much, but the point is, they all belong to you. They all have helped shape and create you. Appreciate them for what they were, with no expecations or apologies, and know that they are watching over you.

Samhain Cemetery Visit

Honoring the Dead in the Midst of Life

By Patti Wigington, About.com

In many cultures, the late fall is a time in which the dead are honored with great ceremony. A wonderful example of this is in Mexico, where Day of the Dead (Dia de los Muertos) celebrations are a joyful and festive part of the season. Rather than being sad and mournful, families go to cemeteries where they honor their loved ones with picnics, colorful altars, and even parades.

You don’t have to be part of the Hispanic community to celebrate the season in this manner, though. Many non-Hispanic Pagans see Samhain as a time to honor their dead with happy remembrance. There are a number of ways you can do this, and incorporate a visit at your family’s cemetery into your Samhain festivities.

Headstone Cleanup

Start by cleaning up headstones. Pluck or trim any overgrown grass or weeds from around the gravesite or sites. To clean a headstone, you should be sure to check with the cemetery operators (if you can find them) about any cleaning policies. In general, a good guideline is that if a headstone is made of marble, limestone or or sandstone, you can use water (bring a couple of gallon jugs along) and a SOFT nylon bristle brush.

For older headstones, which may crumble from age when you clean them, water alone may be your best bet. A headstone that is cracked or damaged shouldn’t be cleaned at all, at the risk of causing more damage. Do the best you can with what you’ve got – but for more detail on how conservationists suggest you clean an old stone, read here: Association for Gravestone Studies..

If you’d like to make a grave rubbing of a headstone, read here: How to Make a Grave Rubbing. Keep in mind that you should always follow the rules of the cemetery. Remember that while doing a rubbing usually doesn’t cause damage to headstones, particularly newer ones, there are certain precautions that should be taken. If a stone is worn or crumbling, pass on it. Rubbing an already-damaged stone can cause it to flake and chip to the point where it’s irreparable. Instead, choose stones which are in good condition – the best results come from either polished granite stones or solid slate markers. If there’s any doubt about the condition of the stone, don’t use it for a rubbing.

Ancestor Altar

Many people like to have an ancestor altar in their homes during the Samhain season, but you can set one up at the cemetery as well. It can be as simple as a few candles, a photo, and some flowers, or more complex. If the grave is an older cemetery, you may want to bring a small flat object to use as an altar – bed trays work well for this – so as not to damage the headstone. Be sure to check with the cemetery for guidelines, if you choose to leave your altar in place after you’ve left. If you do take it with you when you go, be careful to pick up any stray bits and pieces that may have scattered around. Don’t leave a mess behind.

Flowers and colorful ribbons are also a popular addition to headstones during this season – if you have wreaths, feel free to add those as well. In Mexico, another offering is travel items – razors, a bowl of water, and soap are a great addition, because your deceased loved ones can use these items to clean up after their journey.

For more about how different cultures venerate their ancestors, read here: Ancestor Worship. The concept of ancestor worship is not a new one for many Pagans today. Ancient cultures often venerated those who came before them, and even now, in our contemporary society, it’s not uncommon at all to find celebrations that honor the ancestors in a variety of different ways.

Sugar Skulls and Candy Coffins

You can make a batch of Sugar Skulls, which are confectionaries traditionally made at Day of the Dead celebrations. If you’re not sure about how to make them – or don’t feel confident in your own candy-making skills – check at your local Hispanic marketa – they almost always have them in stock in the fall. Another popular item is the candy or chocolate coffin – again, if you aren’t able to make them, an alternative is to use small boxes made of cardstock or lightweight cardboard to create coffins, and fill them with candy, trinkets, and tiny skeletons.

Cemetery Supper

For many people who celebrate Day of the Dead, a huge part of the day involves a meal. You can pack up a picnic supper, and visit your family at the cemetery while you eat. Some ideas you might try:

Bring loaves of sweet, dessert breads, which are traditional in many cultures, as a Samhain offering.
If you know a particular family member really loved a favorite dish, include that as part of your picnic supper.
Be sure to bring an extra plate for each of your beloved dead – they are with you in spirit, and should be offered a seat at the table (or picnic blanket).
You can either make your picnic formal and serious, like the Dumb Supper, or joyous and fun – it’s up to you.
Consider singing songs – if you have drums or a guitar, bring them along, and after you’ve eaten, sing your family’s favorite tunes to serenade your ancestors. If you know the traditional folk songs of your family’s culture, this is a great time to share them – and if you don’t know them, now is a good time to learn and pass on the traditions.

Saying Farewell… For Now

Finally, before you leave, be sure to say a last farewell to your ancestors, thanking them for joining you, and letting them know you will honor them all year long. If your celebrations have spilled over onto other gravesites, you may want to leave a small offering of thanks for those residents as well – broken pieces of bread are a good symbolic offering. Spend a day visiting with those who came before you, remember them well, and let them know that someday, you will see them again.

How To Celebrate the Cycle of Life and Death At Samhain

How To Celebrate the Cycle of Life and Death

By Patti Wigington

Samhain is a time like no other, in that we can watch as the earth literally dies for the season. Leaves fall from the trees, the crops have gone brown, and the land once more becomes a desolate place. However, at Samhain, when we take the time to remember the dead, we can take time to contemplate this endless cycle of life, death, and eventual rebirth.

Here’s How:

For this ritual, you’ll want to decorate your altar with symbols of life and death. You’ll want to have on hand a white candle and a black one, as well as black, red, and white ribbon in equal lengths (one set for each participant). Finally, you’ll need a few sprigs of rosemary.
Perform this rite outside if at all possible. If you normally cast a circle, do so now.
Say:
Samhain is here, and it is a time of transitions. The winter approaches, and the summer dies. This is the time of the Dark Mother, a time of death and of dying. This is the night of our ancestors and of the Ancient Ones.

Place the rosemary on the altar. If you are doing this as a group ceremony, pass it around the circle before placing on the altar. Say:

Rosemary is for remembrance, and tonight we remember those who have lived and died before us, those who have crossed through the veil, those who are no longer with us. We will remember.
Turn to the north, and say:
The north is a place of cold, and the earth is silent and dark. Spirits of the earth, we welcome you, knowing you will envelope us in death.

Turn to face the east, and say:

The east is a land of new beginnings, the place where breath begins. Spirits of air, we call upon you, knowing you will be with us as we depart life.
Face south, saying:
The south is a land of sunlight and fire, and your flames guide us through the cycles of life. Spirits of fire, we welcome you, knowing you will transform us in death.

Finally, turn to face the west, and say:

The west is a place of underground rivers, and the sea is a never-ending, rolling tide. Spirits of water, we welcome you, knowing you will carry us through the ebbs and flows of our life.
Light the black candle, saying:
The Wheel of the Year turns once more, and we cycle into darkness.

Next, light the white candle, and say:

At the end of that darkness comes light. And when it arrives, we will celebrate once more.
Each person takes a set of ribbons — one white, one black, and one red. Say:
White for life, black for death, red for rebirth. We bind these strands together remembering those we have lost.

Each person should then braid or knot their three ribbons together. As you do so, focus on the memories of those you have lost in your life.
While everyone is braiding or knotting, say:
Please join me in chanting as you work your energy and love into your cords:

As the corn will come from grain,
All that dies will rise again.
As the seeds grow from the earth,
We celebrate life, death and rebirth.

When everyone has finished braiding and chanting, take a moment to meditate on the cycle of life, death, and rebirth. Is there someone you know who reminds you of a person you’ve lost? Have you ever looked into a baby’s eyes and seen your late grandfather looking back?

Finally, ask everyone to take their knotted ribbons home with them and place them on their personal altar if they have one. That way, they can be reminded of their loved ones each time they pass by.

Finally, ask everyone to take their knotted ribbons home with them and place them on their personal altar if they have one. That way, they can be reminded of their loved ones each time they pass by.

Tips:

Rosemary is used in this rite because although it seems to go dormant over the winter, if you keep it in a pot you’ll get new growth in the spring. If there’s another plant you’d rather use, feel free.

What You Need

Ribbon in black, red and white
A white candle and a black one
Rosemary

The Samhain Experience

The Samhain Experience

Author: Crick

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

For The Beginner – Witchcraft 101 – Lesson 3

Lesson 3

The 8 Sabbats

Samhain/Halloween October 31 or first full Moon in Scorpio. Ancestor night. Feast of the Dead. Halloween. Pronounced “sow-en” or “sow-un”. This is the last day of the Pagan year. The new year begins November 1. This is the day when the veil between this world and the spirit world is thinnest. Communication with the dead is easiest and spirits are most common. Also an excellent night for divination. Feasts and parties are held in remembrance of those who have died. This is a time for resolving problems.

Ways of celebrating Samhain can be the traditional giving of candy to trick-or-treaters, divining, or placing out cookies and cakes for the spirits. Leave doors and windows open as it is thought to allow the dead to pass through the house without getting confused and lost inside.

Samhain (pronounced SOW-EN) literally means “summer’s end.” Today, Samhain falls on October 31st and most know it as Halloween. Halloween, from “hallowed eve” (meaning “sacred night”) is one of the most important and sacred holidays of the pagan year. Traditionally, Samhain begins at sundown on October 31st and runs through a set of 2 days,: Oct 31st and November 1st. The days between Samhain and Yule are considered the “Time which is no time.” Depending on your traditions, the new year can begin at Samhain or at Yule. This time between the worlds has been considered very magickal and dangerous. it is a time when the veil that separates the world of the living and the world of the dead is at its thinnest. It is for this reason that many consider this to be a time that does not exist on our earthly realm. Samhain is also called the “Feast of the Dead.” During this time, the dead can return to visit their loved ones and the gates to faery kingdoms are opened. It is traditional to leave cakes, honey, milk and cider outside for the fey. If they are not given gifts of food, they will play tricks on those who are not generous. most pagans set a place at the dinner table for their dead ancestor. Samhain is also known as the “Last Harvest.” Originally celebrated when the Sun reached 15 degrees Scorpio, Samhain was the last day that crops were harvested. Animals were slaughtered on this day giving the name of the full moon in October the “blood moon” and much of the harvest and meat was dried and preserved and stored away for the coming winter months. Samhain is a time of feasting and of celebrating the harvest and the gifts of the earth. Samhain is also a time for divination. it is easier to commune with spirits, both human and non-human and it is a very powerful time for divination, especially for divining the outcome of the winter months to come. The tradition of trick-or-treating originated in and is unique to the United States. Children dress in costume and go from door to door asking for treats. This tradition may stem from an ancient tradition of traveling door-to-door asking donations of food for the Halloween town feast. It may also come from the tradition of leaving sweets on the porch for the faery folk to prevent them from doing harm during the year. Even jack-o-lanterns come from old Irish traditions. The word jack-o-lantern comes from the old Irish tale “Jack of the Lantern.” As the story goes, there was an evil old man named Jack who, upon death, was neither allowed into heaven or hell and was cursed to roam the earth with only a candle in a turnip to light his way through the night. Irish children carved and carried lanterns of turnips, a symbol of the harvest, over the moor sides on Samhain night. Pumpkins were not used until settlers arrived in America and discovered squashes along with other harvest symbols such as corn and turkey. Most importantly, Samhain is a time to spend with family, both living and deceased. It is a time to think about our own mortality. Altars are set up as shrines to the dead and are decorated with skulls, skeletons and other symbols of death flanking pictures and belongings of our deceased and candles. It is also traditional to light a special candle for the new year and allow it to burn throughout the night.

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Yule/Winter Solstice December 21 or Winter Solstice. Alban Arthuan. Festival of lights. The first day of winter and the longest day of the year. This day is celebrated as the death and birth of the Sun God – the Divine Child. The full moon after Yule is considered the most powerful of the whole year. Yule is the celebration of the death of the Holly king and the rebirth and renewed reign of the Oak king.

We celebrate Yule nearly exactly as you would Christmas. When the pagans of old were taken over by Christian rule, the Christians found it impossible to convert the pagans. They eventually allowed the pagan peoples to keep their holidays as long as they did them in the name of their Lord, Jesus Christ. This is why Christians celebrate the birth of their lord on this night, even though (even stated in the bible for those bible thumpers out there) Christ was born in the spring with the lambs. The Yule log, made of oak, is burned as sacrifice of the old dead Holly king. This day is a light festival, with as many lights on the tree and altar as possible to celebrate the coming of the new child. Mistletoe is hung because in the ancient days couples would play out their trial marriages on this day. ceremonies were held beneath Oak trees strung with garlands of mistletoe.

Yule is known to Pagans as the “Time of Great Darkness.” The nights grow long and the days grow short and the Sun before Yule seems to wither and die. Yule marks the coldest, darkest and harshest part of the year. Yule is always celebrated on the Winter Solstice. The Christian holiday Christmas was adapted from the ancient pagan tradition of celebrating the coming of the newborn Sun/Son to light the world. In the Pagan traditions he is born unto the Mother Goddess and in the Christian religions he is born to the Mother Mary.

“The first written record for this holiday’s occurrence on December 25th was in 354 AD in Rome when one scholar wrote: ‘It was customary for Pagans to celebrate the birth of the Sun…when the doctors of the church perceived that the Christians had a leaning to this festival, they took counsel and resolved that the true Nativity should be solemnized on that day.'” (From “You Call it Christmas, We Call it Yule” by Peg Aloi – Witches’ Voice writer)

Pagans celebrate Yule by blessing their crop plants and animals. A common Yule practice is Wassailing. Apples from the fall harvest are made into a cider known as wassail. To ensure the fertility of their apple trees for the coming years, bits of cider-soaked bread were placed in the branches of the trees and libations of cider were poured over their roots. Later in history, guns were fired up through the branches to ward off evil spirits. In the same way, cider was often poured on livestock to ensure their fertility and good health for the next year. Kissing under the mistletoe also stems from ancient Celtic traditions. The Winter Solstice was a time for marriage ceremonies. There was feasting and games and couples who wished to marry would come together at this time. Mistletoe was considered a very sacred plant and was thought to grow between the worlds symbolically because it grew on trees and not out of the ground. It was considered especially lucky when mistletoe grew on oaks because oaks have antibiotic properties which prevent fungi from growing on them. Mistletoe on oak was a symbol of harmony in unity and became an important symbol for marriage. Garlands of mistletoe were strung between trees and couples would dance or pass under the boughs and kiss, thus sealing their marriage for 1 year and 1 day. After this time if they no longer wished to be married, they could go their separate ways. This began the modern tradition of kissing under the mistletoe. Holly is used in Yule decorations to symbolize the Holly King who dies at Yule to make way for the Oak King. The Yule log stems from this tradition. Some say that the log should be oak, some say ash and others say holly. Burning the Yule log symbolizes the sacrificial death of the Holly King and the reign of the Oak King over the second half of the year. The Yule log is decorated with paper decorations and plants such as holly, mistletoe, and evergreen sprigs. Red ribbons and tinsel are tied to the top of the log before it is burned in the fire. The Yule log must be lit on the first try and must remain burning for 12 hours for good luck. a piece of the log is saved to use to light the next year’s fire. There are many ideas on where Christmas trees originally came from. Some say that the practice originated in ancient Egypt. Others say that it stems from ancient tree-worshiping practices. Today many Pagans refuse to cut down trees and use fake trees instead. Those who still cut down trees every year say that you must cut your own instead of buying one and afterward, the tree should be burned. During this night, the longest night of the year, Pagans light as many candles as can be found both to symbolically wait out the death of the Lord and to celebrate the coming of new light. At no other time of the year is light more sacred. Many believe that it is taboo to extinguish any flame or to travel at Yuletide. Feasting has always been a Yule tradition. These meals celebrate the harvest that was gathered in the autumn and to celebrate the passing of winter. It is the time when the days begin to grow longer as the Lord grows stronger and climbs further and further up the sky. Tables, altars, and Yule trees are covered in lights and candles. As many lights as possible lie strewn about in anticipation of the birth of the new child Sun King from the womb of the Mother.

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Imbolc/Imbolg/Candlemas February 1 or the first full moon in Aquarius. Brigantia, Imbolc, Candlemas.

The time of cleansing and newborn lambs. The name is from “oimelc” or “sheep’s milk”. The word has also been know to mean “in the belly.” Festival of the maiden, in preparation of growth and renewal. Time of spring cleansing. Festival of the goddess Brigit, whose breath gave life to the dead.

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Ostara/Spring Equinox March 21. Ostara, Aeostar, Easter. Spring Equinox. The first day of spring. Time when light and dark are in perfect balance, yet the light is growing stronger. Sowing time in the North. New beginnings.

Ways of celebrating are dying beautiful eggs and leaving them in the forests and the gardens for the spirits and little people. Leave dyed eggs in the fields to promote fertility of crops and abundance. You can also celebrate by allowing the children to find the eggs and then going back and leaving the most beautifully dyed eggs for the nature spirits. This is also another Pagan holiday turned Christian. One must wonder, after all, what dyed eggs and fertility bunnies have to do with Christ’s resurrection. This is also a time for lovers to get together. Celebration often involves lovemaking.

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Beltane/Mayday May 1 or first full moon in Taurus. May Day. Lady Day. A fertility festival with nature enchantments. Powers of elves and fairies are growing and will peak at the Summer Solstice. A time of great magic, it is good for divination and for establishing a woodland or guardian shrine.

Ways of celebrating are building shrines to nature spirits. This is the time to honor the house guardians. Leave small gifts of honey cakes, wine and sweets for the little people.

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Midsummer/Summer Solstice June 22. Alban Heruin. The first day of Summer. This is a time of dedication to your religion. The sun casts three rays to light the world.

Celebration includes dedication ceremonies, giving of thanks and the lighting of yellow candles.

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Lughnassadh/Lammas August 1 or the first Full Moon of Leo. Lunasa. This is the turning point of the year. The waning God and waxing Goddess.

Celebration includes harvest festivals and spell work for good fortune and abundance.

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Mabon/Autumnal Equinox September 21, Alban Elved. First day of autumn. The balance of light and dark. Time of long rest after labor and completion of the harvest. A time of thanksgiving.

Celebration includes quiet feasting, and meditation and reincarnation in preparation for Samhain.

The Esbats Esbats are the full and new moons of every month. Certain spell work is done during different phases of the moon.

-Spells for invoking or drawing things toward yourself are done on the Waxing (getting larger) moon. -Spells for banishing or repelling things away from you are done on the Waning (getting smaller) moon. -The full moon is the most powerful moon. Most spells are done during the full moon. Spell work is often for banishing unwanted influences, protection magic, and divination. Planning, releasing and working backwards in time are done on the full moon as well. –Spells for renewal and new beginnings are done during the new moon, as well as personal growth, healing, and the blessing of a new project or venture. -A blue moon is a month that contains more than one full moon.

There are thirteen full moons during the month:

January – Wolf Moon February – Storm Moon March – Chaste Moon April – Seed Moon May – Hare Moon June – Dyad (pair) Moon July – Mead Moon August – Wyrt (green plant) Moon September – Barley Moon October – Blood Moon November – Snow Moon December – Oak Moon (variable) – Blue Moon

The Pentacle

The pentacle, or pentagram, is the most revered and most popular sign of the craft. It is similar to the Cross or Crucifix of the Christian religions. This symbol has nothing to do with the devil or with evil. Devil worshippers use this symbol inverted as a symbol of Satan, but it has nothing to do with the devil in our religion. Devil worshippers use this symbol because it was once a popular Christian symbol used to signify the five wounds of Christ. It was abandoned early in history but can still be found in much of the art and architecture of old churches and monasteries. This, for its protection and Christian meaning, was the symbol carried on sir Gawain’s shield.

In witchcraft the pentagram and pentacle represent the five elements and are symbols not only of the religion, but also as a sigil of protection and unification. The elements are Earth, Air, Fire, Water, and Spirit. This is not to be confused with the Holy Spirit of the Christian religion. The spirit is the energy vibration attributed to each and every thing. People have them as well as animals, stones, trees, planets, moons, stars, even the universe. It is often used for protection and is included on most amulets and talismans. It can be drawn in certain ways to promote specific results in spell work.

The banishing (getting rid of something – i.e.: negativity, evil, etc.) pentagram is drawn starting at the bottom left-hand point going up to the top, down to the bottom right-hand corner and so on. This pentacle is drawn this way in all rituals involving banishing. It is also drawn over doors and windows to prevent evil from entering a space.

The invoking (bringing something toward you – i.e.: money, luck, etc.) pentagram is drawn starting at the top corner, down to the bottom left hand corner, up to the top right hand corner and so on. The invoking pentacle is drawn in this way when you want to draw something toward you or to gain something. This pentacle heightens power and aids in invocative spell work.

The pentacle is also representative of the five points on the human body. The circle is considered feminine and is indicative of the womb and the points represent the male member. Sometimes the inverted pentacle is used to signify the God and the upright pentacle is used to represent the goddess. This method is not often used, however, as it has very evil connotations in other religions. In many other pagan religions, the pentacle was the symbol of the earth or the earth-womb and is often used to signify the earth. It is also used to represent the God and Goddess at each point. The top three points represent the aspects of the goddess: Maiden, Mother and Crone. The bottom two are the aspects of the god: Oak King – light, and the Holly King – dark. It also represents the 5 stages of life: birth, Maiden, Mother, Crone, death. The Wiccan kiss, or the five-fold kiss is used in ritual and is represented by the pentacle: feet, knees, womb, heart and lips.

The All – Gods and Goddesses Witches do not worship any single God or Goddess. Witches believe in the balance and equality of all things. The All is sometimes referred to as the Wiccan deity. The All is just that. It represents everything of everything. It is all that is and is not. The All is divided into two “categories” which are masculine and feminine. All gods are of the masculine division and all Goddesses are of the feminine division. Think of it as the yin and the yang. Dark an light, good an evil, male and female. Though there are two parts, they are always together, always the same and yet different, and always co-existing in harmony.

The God and Goddess do not really play a part in my religion as I choose to work with spirits and elements. It is hard and rather unnerving for me to envision gods who look and act like people (which seems also highly unlikely to me). If you choose to incorporate them into your religion then you will wish to know the following:

The God: Lord of the underworld (not hell), the sun, life itself, passion, male aspects. Fire and Air elementals. He is worshipped in rituals for passion, fertility, meditation and all other fire and air rituals.

The Goddess: Mate and Mother of the lord. (yes, it sounds strange, doesn’t it?) She gives birth to the new lord in the winter and when the male aspect grows older in the spring, becomes her lover. She is motherhood, femininity, water, earth, the moon, the night, love and caring, nurturing, and also a warrioress and fierce protector.

List of Gods and Goddesses -by Silver Ravenwolf

GODDESSES:

Aphrodite: Greek; Goddess of passionate, sexual love. Aphrodite will assist you in pulling loving energy toward yourself.

Aradia: Italian; Queen of the Witches, daughter of Diana. Aradia is an extremely powerful entity and a protectress of Witches in general.

Arianrhod: Welsh; Goddess of the stars and reincarnation. Call on Arianrhod to help with past life memories and difficulties as well as for contacting the Star People.

Artemis: Greek; Goddess of the Moon.

Astarte: Greek; Fertility Goddess. Whether you wish to bear children or have a magnificent garden, Astarte will assist in your desire.

Athena: Greek; Warrior Goddess and Protectress and Goddess of wisdom. Someone giving you a rough time at work? Call on Athena to help you.

Atlas: holds the world up on his shoulders: symbol of strength

Atropos: Goddess of Death

Bast: Egyptian; Goddess of Protection and Cats. Bast is great for vehicle travel as well as walking down a dark alley. Call on her essence in the form of a giant panther to see you through to your destination.

Brigid: Celtic; Warrior Goddess and Protectress. Brigid is also a Triple Goddess. She is strong and wise. Call on her to help protect your children in a rough situation.

Ceres: Roman; Goddess of the Harvest.

Cerridwen: Welsh; Moon and Harvest Goddess, also associated with the Dark Mother aspect of the Crone.

Demeter: Greek; Earth Mother archetype. Excellent Goddess where birthing or small children are involved. Goddess of the harvest

Diana: Roman; Moon Goddess and Goddess of the Hunt. Diana is many faceted. She is a seductress (as she enchanted her brother Lucifer to beget Aradia in the form of a cat) as well as a mother figure for witches.

Dryads: Greek feminine spirits of the trees.

Flora: Roman; Goddess of Spring and Birth. For beautiful flower, babies and all bounties of Earth Mother.

Fortuna: Roman; Goddess of Fate.

Freya: Scandinavian; Moon Goddess and wife/lover of Odin. Also commander of the Valkyries.

Gaia: mother earth; goddess of the earth

Hades: God of the underworld

Hathor: Egyptian; Protectress of Women in business. A Hathor’s Mirror is very important for the Witch. Hathor was cunning as well as beautiful.

Hecate: Greek; Goddess as in Crone or Dark Mother.

Hera: Greek; Goddess of marriage and childbirth. If handfasting or some type of commitment is the issue, Hera is the Goddess to seek. Just remember that she has a vindictive side.

Hestia: Greek; Goddess of home and hearth. Building a house, remodeling or apartment hunting. Safety in the home and the family unit.

Inanna: Sumerian; Goddess representation of the Mother.

Isis: Egyptian; represents the Complete Goddess or the Triple Goddess connotation in one being.

Kali: Hindu; Creative/Destructive Goddess. Protectress of abused women. Kali-Ma should be called if a woman is in fear of physical danger. Her power is truly awesome.

Lilith: Hebrew; Adam’s first wife and said to be turned into a demoness; however, if ou have ever read any of Zecharia Sitchin’s work, you may change your mind. In my opinion, Lilith was a Star Woman bred with Adam. This would make her a goddess of Higher Intelligence o a representation of the Star People.

Maat: Egyptian; Goddess of Justice and Divine Order. Maat is the true balance of any situation. She plays no favorites and will dispense justice to all parties involved. Be sure your own slate is clean in the situation before you call her.

Morgan: Celtic; Goddess of Water and magic. Morgan was said to be married to Merlin. It was from him that she learned her magic. She was also doubled with the Lady of the Lake.

Muses: Greek; Goddesses of Inspiration who vary in number depending upon the pantheon used.

Nephtys: Egyptian; Goddess of Surprises, Sisters and Midwives.

Norns: Celtic; the three sisters of the Wyrd. Responsible for weaving fate – past, present and future.

Nuit: Egyptian; Sky Mother. Often seen depicted in a circular fashion cradling the stars.

Persephone: Greek; Goddess of the Underworld as well as Harvest. Daughter of Demeter.

Selene: Greek; Goddess of the Moon and Solutions. Appeal to Selene to bring a logical answer to any problem.

Valkyries: Scandinavian; women warriors who carried the souls of men slain in battle to heaven.

Venus: Roman; Goddess of Love and Romance.

Vesta: Roman; Goddess of Fire.

GODS

Achilles: Great warrior

Adonis: Greek; consort of Aphrodite. Also another name for “Lord.” In Phoenician his counterpart is Astarte. A vegetation god. Roman counterpart is Venus.

Anubis: Egyptian; guardian of Isis. Jackal-headed God of Protection, death and the underworld. Call on him to protect both home and person.

Apollo: Greek and Roman; twin brother of Artemis. God of the Sun, Light and the Arts.

Apsu: Babylonian; his mate is Tiamat.

Cernunnos: Celtic; Horned God and consort of the Lady. Also Kernunnos. Lord of the wild, spirit, animals and plants; nature in general.

Cronus: god of time

Erebus: personification of darkness

Eros: Greek; God of Romance and passionate love.

Hephestus: blacksmith of the Greek gods

Horus: Egyptian; Head of a Falcon and body of a man. God of the all-seeing eye and healing.

Hymen: Greek; God of Marriage and Commitment. His counterpart is Dionysus.

Lucifer: Italian; Soulmate and Brother of Diana. Father of Aradia. God of the Sun and Light.

Mithra: Persian; Sun God and bringer of Light. A soldier’s God.

Neptune: Poseidon: god of the sea

Nyx: god of night

Odin: Scandinavian; counterpart of Freya. This is the God who hung on the Tree of Yggdrasil to obtain second sight. His familiars are the Raven and the Wolf. In his youth he is depicted as a terrible God, in his old age as a God of Wisdom and psychic sight.

Osiris: Egyptian; counterpart of Isis. Over-all God form including vegetation and after-life.

Pan: Greek; God of Nature and the woods, laughter and passion. Also music and personal abandon.

Poseidon: Greek; God of the Sea. His familiars are dolphins and horses.

Ptah: Egyptian; Expert craftsman and designer. God of creative enterprise with the hands.

Shiva: Hindu; consort of Kali. God of the universal cycle of birth-death-rebirth. Shiva can be both kind and terrible.

Thor: Scandinavian; God of Sky and Thunder. A kindly God of the common people, including farmers and sailors.

Thoth: Egyptian; God of Reincarnation. Also a Moon God and favorable to science and wisdom.

Uranus: god of the sky

Zeus: supreme ruler and father of the gods

Magical Names There are many kinds of witches and many different beliefs on the Craft name. Some will tell you that you must be given your name by an accomplished witch after a year and a day of study. I believe, as do others, that you only need to choose a name that you like. It should be a name that you feel comfortable with. A Craft name can be changed at any time (because you change as well) and many witches will change their names a number of times before they settle on one for life. You do not have to choose a craft name, but many witches choose one for their working. It is a symbol of rebirth and using a craft name allows you to step out of your “real” self so that the pressures of daily life can be left behind you when you are performing magic and rituals. There is also a numerological method of determining if your name is right for you. Though I do not use this method, many will swear by it. Begin by adding the digits of your birth date:

May 10, 1980 = 5+1+0+1+9+8+0=24=2+4= 6

in the above case, your astrological number would be 6. Then you would take your name and refer it to a numerological chart as follows:

1 2 3 4 5 6 7

A B C D E F G

J K L M N O P

S T U V W X Y

8 9

H I

Q R

Take your craft name and determine the number of each letter. Then add them together as you did your birth date.

AmberSkyfire = 1+4+2+5+9+1+2+7+6+9+9+5 = 60 = 6+0 = 6

If both of the numbers from your name and your birth date match, then your name is said to be right for you.

Lady Pixie Moondrip’s Guide to Magickal Names – go ahead, have a laugh

Witchcrafted

HALLOWS BLESSING

Samhain Comments & Graphics

HALLOWS BLESSING

To those whose feet are stilled

And those who laugh with us no more

To you we say, our love was with you here

And goes with you hence

To that place where you rest and revel.

May the dark Lord and sweet Lady

Guide your feet along the rocky paths

To the place where all is fresh and green

And lover, friends and ancestors wait

With open arms to greet you.

Go in peace, and with our blessing

Be rested and return when the Lady deems it fit

With the countless turns of the Great Wheel

We shall miss you

We shall meet you again in the green places of Her domain.

October Lore — the Dumb Supper

October Lore

The Dumb Supper

Samhain is a celebration of death, and as such it is marked by several traditions. One of these is the Feast of the Dead, sometimes called the Dumb Supper. This has many variations — from a complete meal shared by the living, with places set at the table for the dead, to the simple leaving of cakes and wine, or any similar combination, by the fireside on Samhain Night. And this is the most traditional time for communication with the dead. For this reason, after welcoming them into your Samhain Circle through the Western Gate, the direction of death, you can allow the spirits of the deceased to communicate with you if they so desire. One method is the wineglass.

Similar to a ouija board but without the undeserved sinister reputation, the wineglass is just that, an inverted wineglass (the champagne type is better than the wine type, as t is less likely to tip). The glass is surrounded by a circle of letters. An alphabet in Gothic style drawn on squares of white paper helps to create an appropriate atmosphere.

It must be mentioned here that many occultists turn up their noses at such devices as the ouija board, the pendulum board, and, no doubt, the wineglass, preferring instead personal mediumship, or channeling, as it is currently being called. But we believe that entities willing to take control of the body or voice of another individual cannot be of the highest calibre. Nor is every scene that passes before the inner eye psychic or spiritual, or the motivations that created them always spiritually pure. This is not to say that we do not believe in either channeled information or that which is received psychically. We most certainly do, but we have seen many instances of self-delusion, which is one of the greatest barriers to true spiritual development.

The wineglass, on the other hand, has several built-in safety devices. It cannot be easily operated alone, so spiritual possession is less likely, and since two or more people are operating it, self-delusion is not so easy. It is interesting to note, too, that the wineglass brings with it some intrinsic symbolism. It is a vessel or container for wine, itself a symbol for spiritual awareness, so the wineglass is a container for spiritual knowledge.

The wineglass can be used within the Samhain Circle. The four quarters of the Circle may be marked with candles in jack-o’-lanterns, and an extra candle, an indigo blue one (the colour symbolizing the higher spiritual planes), should also be lit. This candle might be anointed with oil and marked with a rune such as û` that describes the travel between the planes. After a moment of meditation each person present places a fingertip on the upturned base of the wineglass and the traditional “Is anyone here that wishes to give us a message?” is asked. Then as the glass slides from one letter to the next, rapidly spelling out messages, read the words. You may find it easier to use a tape recorder because it can get confusing. At this, the most solemn of Pagan festivals, the messages are often personal and profound.

from: “Wheel of the Year” by Pauline Campanelli

October Lore — Pumpkins

October Lore

Pumpkins

The sights and sounds and smells of October bring about in all of us subtle changes, and as our bodies begin to change metabolism, preparing us for shorter Winter days, our consciousness begins to shift from the more actively mental to the more physically receptive state appropriate to the dark half of the year. As all of these changes are taking place we are busy preparing for the most magical night of the year, Halloween.

The outward manifestations of these internal changes begin to appear around the house. On the back porch a pumpkin and gourds are the centrepiece of the picnic table, while the grapevine wreath on the door is adorned with a huge black (and orange) bow…. On the front porch pumpkins and colourful squash nestle against the old red butter churn, and sprays of bittersweet are added to the bunch of Indian corn that hangs by the front door. Bundles of dried cornstalks flank the front steps, and as the month progresses grinning jack-o’-lanterns stare from the windows. We carefully cut the eyeholes of each jack-o’-lantern so that they appear to be watching anyone that approaches the front porch. As night falls their flaming grins and fiery eyes stare from every window.

The origin of the jack-o’-lantern is obscure, but no doubt started in the New World. The name used to apply to a natural phenomenon, a luminous glow in the eastern sky after sunset. It may be that since the sunset in the west symbolized death, this glow in the east symbolized the spiritual survival of death.

Today in Ireland, candles are lit in cottage windows on Samhain night to welcome the spirits of the deceased. In faraway Japan, on a night equivalent to Halloween, the spirits of the deceased are welcomed home by glowing paper lanterns hung by garden gates. How the candle got inside the pumpkin may remain forever a mystery, but there can be little doubt that the jack-o’-lantern originated as a beacon light to welcome the spirits who roam freely among us on this night of Halloween.

I found the following in the World Book Encyclopedia:

… Many superstitions and symbols are connected with Halloween. The Irish have a tale about the origin of jack-o’-lanterns. They say that a man named Jack was unable to enter heaven because of his miserliness. he could not enter hell because he had played practical jokes on the devil. So he had to walk the earth with his lantern until Judgment Day.

The Druids, an order of priests in ancient Gaul and Britain, believed that on Halloween, ghosts, spirits, fairies, witches, and elves came out to harm people. They thought the cat was sacred and believed that cats had once been human beings but were changed as a punishment for evil deeds. From these Druidic beliefs comes the present-day use of witches, ghosts, and cats in Halloween festivities.

The Druids had an autumn festival called *Samhain*, or *summer’s end*. It was an occasion for feasting on all kinds of food which had been grown during the summer. The early peoples of Europe also had a festival similar to the Druid holiday.

In the 700’s, the Roman Catholic Church named November 1 as All Saints’ Day. The old pagan customs and the Christian feast day were combined into the Halloween festival….

from: World Book Encyclopedia

Samhain, the Time of the Ancestors

Samhain, the Time of the Ancestors

Author: Sta Muertero Steven
Although I honor and serve my ancestors year-round, All Hallows is the time when I go all out for them and prepare a large feast. However, I find little information in many of the marketed texts of Wicca and modern Paganism that deals with ancestor veneration, a practice that is a major characteristic of the vast majority of the world’s basic religions. I’d like to share my views on this and offer what I’ve found to be effective in establishing solid lines of communication with my ancestors, essentially a novena to bring them into my daily life to provide me with love, guidance, wisdom, and protection as I go about my way in this sometimes uncertain world.
In Wicca: A Guide for the Solitary Practitioner, Scott Cunningham writes, “Many Wiccans do attempt to communicate with their deceased ancestors and friends at [Samhain], but it seems to me that if we accept the doctrine of reincarnation, this is a rather strange practice. Perhaps the personalities that we knew still exist, but if the soul is currently incarnate in another body, communication would be difficult, to say the least. Thus, it seems best to remember them with peace and love-but not to call them up” (p. 143).
Thus begins many beginning Wiccans’ view of the spirits of our ancestors, including my own in the beginning. No offense to the spirit of Scott, but I now beg to differ. Through my personal journey in ecletic Wicca, then traditional Haitian Vodou, and now Wica and Traditional Witchcraft, I have come to view the above as a rather naive and simplistic view of the soul and reincarnation. I feel the above concept of the ancestors comes mainly from a combination of a misinterpreted and simplified view of the Hindu doctrine of reincarnation and the typical Western concept of a single-component soul.
A previous co-worker of mine who is from India and a practicing Hindu both believes in reincarnation and honors the spirits of his ancestors. I’ve not asked him to explain how these seemingly contradictory beliefs are reconciled, however, I have to wonder if the explanation is in any way similar to the concepts found in Haitian Vodou, where there are many components to the soul, one of which reincarnates at some future time, one which joins the spirits of the ancestors in the waters below, while the others perform other functions and journey to different destinations. All of these components are important, and one should not be thought of as the “real” soul above the others.
In any case, I believe that one can adhere to a doctrine of reincarnation and honor the spirits of one’s ancestors, even bringing them into their daily lives for guidance and protection, without having the beliefs contradict one another in any way. This has been uncommon in my knowledge of the majority of eclectic Wicca and the modern Pagan religions, however, it seems this may be changing as more individuals and groups (re-) discover ancestor veneration. I feel this view can easily be adopted by the rest of them, giving a more solid foundation in the traditional practices found in almost all basic religions throughout the world. The eagerness with which many of the ancestors of those of European origin seem to flock to the service provided when a descendant begins the service of the Lwa Ginea, in other words, practicing Haitian Vodou, or another Afro-Caribbean tradition, is evidence enough for me that our pre-Christian ancestors possessed a tradition of honoring the ancestors that is long overdue in being re-established in some form by their descendants.
The following is a ceremony I have found effective based on my training in Haitian Vodou. I hope that by sharing this information, the long-forgotten ancestors of those who perform this ceremony will be brought back to this realm to bestow their wisdom and blessings upon their descendants to help guide them toward a more fulfilling life in every way.
The Ancestor Novena
This ritual, although seemingly simple, has enormous effect on a person in that if that person has never successfully established contact with one’s ancestors, this will allow for the ancestors to come fully into one’s life. The ancestors are how every person alive exists. We stand on their shoulders; we have their blood in our veins. Their spirits surround us through the tie of that same blood. For these reasons alone, we should honor them and invite them to be active in our daily lives. But also, they possess knowledge of ourselves and of the world and can provide protection that we would not have otherwise.
In the beginning, one should only establish contact with direct blood relatives, meaning parents, grandparents, great-grandparents, and so on. In an ideal ancestor-venerating society, all other relatives, such as aunts and uncles, would be taken care of by their descendants. However, in this country (the U.S.) and in the majority of the Western world, as you may know, this is not the case. In some cases, passed extended family members may have had a greater effect on the person than parents, and so on, and those spirits may wish to be honored in the person’s line of ancestors, as well. That is fine, however, they should be invited after the direct blood relatives. Those extended family members and even the spirits of those not related to you by blood can be included in your service to your ancestors after this novena has been successfully completed simply by calling their names and asking them to join your ancestors during one of your regular services.
This ritual is effective even if one’s parents are unknown, because we all have never met the vast majority of our ancestors (three, four, five, six, seven, and so on, generations back). This ritual is also effective, and even essential, for a person who had a negative or abusive relationship with one’s parents or grandparents. Whatever that person or those people were like during life, they are now beyond the veil and have learned many things. That’s not to say that they’re more spiritually evolved by virtue of being dead, but that they can now see a larger picture and can be spiritually elevated if they so choose and if you help them to be. They are also now surrounded by the spirits of their parents and families and are possibly being guided by them, helping them understand where they may have gone wrong in life. This is essential for those people’s spiritual evolution because the unresolved issues with their ancestors tie them to the past, preventing them from moving forward. We are never completely free of the past; we are always connected to everything and every time–we are one.
Items to obtain for the novena

One or two white 7-day candles (large, tall candles encased in glass), or a set of white tapers.
Cascarilla (dried and ground egg white in the form of a compacted powder), or white chalk.
A clear glass of water.
Perfume or incense of a soft, light nature (with an incense holder).
A corner of your home or small space that’s not in your bedroom which can be used (at least temporarily if you can’t dedicate permanent space) to house your ancestors.

Items to have for the ninth day

A white plate.
White flowers.
Food that they may have enjoyed in life, cooked by you, with no salt added (if the ingredients inherently contain sodium, don’t worry about, but do not ADD salt).

Preparation

Clean the space you have chosen for your ancestors. If you plan to have an altar table, that’s fine, but during the novena, place everything directly onto the floor. If you have pets, partition this area off somehow so they will not have access to it, at least during the novena.
Take the cascarilla, rub your finger into it, (or use the chalk) and begin to draw an arc on the floor from one wall to the one perpendicular to it. Make it a solid arc; this will take more work if you have carpet. If for some reason, you can’t use a corner but a section of wall instead, make this a half-circle, starting from one side of the area, moving around it, and closing it in on the other. The purpose is to spiritually close off this section.
Using the cascarilla (or chalk), make nine short dashes along the arc or half-circle. It should look like railroad markings on a map.
Place one 7-day white candle inside the marked-off area, along with the clear glass filled with water. Also, place the bottle of perfume or the light, clean scented incense inside the area.
Choose a certain time of the day that you are sure you can be free to talk with your ancestors at the same time for nine consecutive days, beginning on a Monday.

The Novena

When the time comes, settle yourself in front of the area, light the candle, and open the bottle of perfume or light the incense. Prepare yourself for spiritual communication and open yourself to the spiritual world, whether that is with the Our Father and three Hail Mary’s, or meditation, or a prayer to the God/dess, the Cabbalistic Cross, or whatever. Do this at the beginning of each session.
Also at each session and after the opening part just mentioned, state your full name along with any other name by which you are known, and call to your ancestors both known and unknown. Ex: “I, Paul Michael Smith, Grey Wolf, call to all my ancestors, those I know and those I currently do not…”
After you’ve gotten their attention, thank them for giving you life, for without them you wouldn’t be here.
Next, talk with your ancestors the way you would family members at a family reunion, catching those up who have missed the latest bit of your life, and introducing yourself to those you don’t yet know, which of course will be the majority of them. Tell them what you’re doing (the novena) and why you feel it’s important to you. Chances are, they already know, but it’s necessary for you to speak this aloud to them; it gives purpose and power to your physical actions. Ask them to come into your life and help you do what you need to do.
When you have said all you wish to say, thank them again. Tell them you will be back again at the same time and place to talk with them more the following day.
Extinguish the candle, or allow it to burn the remainder of the day/night until you go to sleep, or allow the candle to burn continuously throughout the novena, which will require at least two 7-day candles. (All depending on how nervous you are about fire hazards. I allowed mine to burn continuously and asked my ancestors to guard the candle to make sure it didn’t tip over or catch anything on fire-nothing bad happened.)

On the Ninth Day

Do your prayers as usual, talk with your ancestors, and then explain that this is the last day of the novena, and that from now on you will come to them once a week to light their candle, supply fresh water, and serve them food if they tell you they need it.
At this time you can place the altar in the area, if you plan to have an altar. Then place all their items on the altar (this is “lifting them up”), give them the flowers you’ve gathered or bought, give them the food you’ve prepared, and thank them again for being an active part of your daily life.

After the Novena
Choose one day of the week (usually this will be Monday) that you can go to your ancestors, light their candle, give them fresh water, give them food if you feel they need it and whatever type they ask for (again with no salt added), give them flowers, alcohol, cigarettes, whatever they enjoyed in life, and talk with them. Place pictures of them and items they owned on the altar; truly make it yours.
While chatting with them share with them your good news and bad news. When you feel you need help in life’s difficult journey, ask them for support and guidance.
Once you have established a good relationship with your ancestors, let this relationship evolve as they dictate. In other words, this is only the beginning.
Brightest Blessings
Hermes

The Most Wonderful Time of the Year

The Most Wonderful Time of the Year

Author: Grey Ghost

“It’s the most wonderful time of the year” … caught that old lyric as we were walking thru the mall. While the song is more in line with the winter season, I was always fond of the sentiment around the first of September when the kids would go back to school some twenty-five years ago. We in the Witch/Pagan community should be profoundly singing that lyric as Samhain approaches.

As the eve of all hallows is upon us, reflect upon the past year. The veil between Malkuth and Spheres of the spiritual realm grows thin, allowing contact made easier with those who are no longer of the flesh. Sing the praises of those past glories and rejoice upon the “good moments” spent with those now incarnate. The time is now!

Perhaps the most difficult subject to discuss is the process of passing from this reality of the body to the true nature of spiritual existence. Plainly evident from concerns spent here is the underlying preoccupation that our younger members have with the material world. They have not made the discovery that this physical world is of much less importance than their true inner nature as spiritual beings. They seem to value peer acceptance above spiritual advancement.

They appear to value a feel good spell or enchantment more than accumulation of Prana or life force. And lastly, they speak little of transferring psychic energy to heal others. While living with the reality of physical world has needs, the true power of the Witch needs to explore the spiritual realms if we are complete or even contemplate the great work.

Enough of the soap box … my purpose in this writing is to remind you that this is the most wonderful time of the year for the Witch in all of us. This is the time to celebrate the past year and plan for the next year. Now is the time to prepare ourselves for the turn of wheel, celebrating the life force around us.

One of the chief methods of focusing our inner power is the art of visualizing. Many books and speakers talk of this in a manner of fact way as if everyone can visualize without further lessons. So I will speak to especially our younger members of a simple approach to basic visualization.

Peoples all over the world of many differing religious views have known for a long time that the love of the Lord and Lady was more than asking and receiving material things. The Pagan community then must come to realize the grace and love of our Lady are the really only important gifts that She can bestow upon us.

We must first learn to manipulate the forces and forms of the Pentagram, to understand the energies and powers of the universe. Once understood, we can begin the quest to understand ourselves. By quieting our minds and subduing the unimportant thoughts, we train our minds to be fit containers to be used to hold the wisdom and love of our Lady. Only through these cleansing rituals can we become prepared.

The visualization: gaze now upon the pentagram. You must be able to see the pent alpha in our mind. When you open your eyes, the pentagram will remain momentarily in mid air. This will take practice and patience; it does not happen over night. Once you can hold the pentagram for at least thirty seconds after you open you eyes, you will be ready for the nest step.

Any visualized symbol can be use to project your personal energy. Forming the pentagram should be practiced and practiced until proficient before using this method in creation of the circle. To form a pentagram, we start by seeing the pentagram by using retinal retention (scientific term) .

This is not the same as projecting the energy and visualizing the pentagram. Using a pentagram or pentacle, look at the object with much intensity and focus under a bright light. Close your eyes tightly and you will “see” an after image or retinal retention of the pentagram in your minds eye. A bright image against the dark of having your eyes shut. This exercise creates an image that will be similar to the one you will create through visualization.

Exercise 2: This exercise will allow you, with practice, to create an image like the one you “saw” in the previous example, without looking at an example of the pentagram. By creating the image in your mind along, you are imbuing it with your personal energy.

Look at a candle, white in a dark room; then close your eyes. The bright spot of light will be seen by the mind’s eye after your eyes are shut. (Retinal retention again) Relax for a few minutes until the retinal retained image of the candle is gone. Then close your eyes, relax and let a white point of light appear. Think about it and your mind will do it.

You may need to think of the candlelight to make it appear. Do not look at a bright light to create the point of light, which is retinal retention and not creation of power. Once you can form the dot of pure white light with your mind, move the dot to create a line. Repeat this exercise until when you open your eyes, a retained image of the line remains in the air in front of you in the darkened room.

Exercise 3: close your eyes and form a line with your mind. Now form another line, whose head starts where the first line ends. Continue this process until you can form a pentagram. Once you have practiced enough to form a pentagram, open your eyes and “see” the retained image in the air.

Exercise 4: Close your eyes again and form a pentagram and then draw a circle around it forming a pentacle. Practice until you can do this with ease; then open your eyes and “see” the completed pentacle in the air.

Once you achieve this level of concentration, you start the whole process over; only this time you do it with your eyes open in a darkened room. After forming the pentagram with your eyes open, light the room and retain the image in the air.

You will need to visualize, that is create the pentagram in the air without first visualizing it with your eyes closed. This again will take practice. It is sometimes easier to do one arm at a time. Some also find it easier to begin with an all white pentagram. When performing this ritual you need to sit or lay in a relaxed, comfortable position, but not so relaxed that you fall asleep. To avoid falling asleep, you might find that it is best to perform this ritual in the morning when fully awake. Once that you can hold the pentacle for a full thirty seconds in the air, with your eyes open and in color, then are you ready to proceed to the next step. Do not proceed until you have mastered the basics.

Enter your meditative state, control breathing. Prana in, air out; Prana in, air out. Establish your pentagram in the air, in color. Start your mantra while holding the image of the pentagram. Now draw a white circle around the pentagram, just touching it at the tips. You now have the Pentacle. Look deeply at the center and clear your mind of all but the mantra.

You will now under go the “A … Ha”. Sometimes it happens the first time. Others take many times for it to occur. Eventually it happens to all who perform this ritual religiously. What you see inside the Pentacle is completely yours. I will not introduce preconceived ideas of what you will find, but I know in my heart of hearts that you will not be disappointed. This is the first stage of Illuminati. You will need to practice this for sometime to become proficient enough to proceed further. As a guide, I suggest that you be able to “see” what is inside of the formed Pentacle for at least a minute before you continue.

This, my young friends, is the basic of visualization. To be able to manipulate the mind and control your physical world with you inner spiritual being is our goal of these exercises. You must be proficient with the basics before you are able to perform the more advanced magicks.

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