Yule – Winter Solstice


Yule Comments & Graphics

Yule – Winter Solstice

 

Yule: the Winter Solstice, Yuletide (Teutonic), Alban Arthan (Caledonii)

December 20 – 23 Northern Hemisphere / June 20 – 23 Southern Hemisphere

This sabbath represents the rebirth of light. Here, on the longest night of the year, the Goddess gives birth to the Sun God and hope for new light is reborn.

Yule is a time of awakening to new goals and leaving old regrets behind. Yule coincides closely with the Christian Christmas celebration. Christmas was once a movable feast celebrated many different times during the year. The choice of December 25 was made by the Pope Julius I in the fourth century AD because this coincided with the pagan rituals of Winter Solstice, or Return of the Sun. The intent was to replace the pagan celebration with the Christian one.

The Christian tradition of a Christmas tree has its origins in the Pagan Yule celebration. Pagan families would bring a live tree into the home so the wood spirits would have a place to keep warm during the cold winter months. Bells were hung in the limbs so you could tell when a spirit was present.

Food and treats were hung on the branches for the spirits to eat and a five-pointed star, the pentagram, symbol of the five elements, was placed atop the tree.

The colors of the season, red and green, also are of Pagan origin, as is the custom of exchanging gifts. A solar festival, The reindeer stag is also a reminder of the Horned God. You will find that many traditional Christmas decorations have some type of Pagan ancestry or significance that can be added to your Yule holiday. Yule is celebrated by fire and the use of a Yule log. Many enjoy the practice of lighting the Yule Log. If you choose to burn one, select a proper log of oak or pine (never Elder). Carve or chalk upon it a figure of the Sun (a rayed disc) or the Horned God (a horned circle). Set it alight in the fireplace at dusk, on Yule. This is a graphic representation of the rebirth of the God within the sacred fire of the Mother Goddess. As the log burns, visualize the Sun shining within it and think of the coming warmer days. Traditionally, a portion of the Yule Log is saved to be used in lighting next year’s log. This piece is kept throughout the year to protect the home.

The Winter Solstice has been celebrated for millennia by cultures and religions all over the world. Many modern pagan religions are descended in spirit from the ancient pre-Christian religions of Europe and the British Isles, and honor the divine as manifest in nature, the turning of the seasons, and the powerfully cyclical nature of life.

Most pagan religions are polytheistic, honoring both male and female deities, which are seen by some as two aspects of one non-gendered god, by others as two separate by complementing beings, and by others as entire pantheons of gods and goddesses.

It is common for the male god(s) to be represented in the sun, the stars, in summer grain, and in the wild animals and places of the earth. The stag is a powerful representation of the male god, who is often called “the horned god.”

The Goddess is most often represented in the earth as a planet, the moon, the oceans, and in the domestic animals and the cultivated areas of the earth.

In many pagan traditions the Winter Solstice symbolizes the rebirth of the sun god from his mother, the earth goddess.

The Winter Solstice is only one of eight seasonal holidays celebrated by modern pagans.

Welcome to the Annual WOTC’s Yule Edition (Part 1)

Yule Comments & Graphics
Merry Meet & Welcome To The WOTC’s Annual Yule Edition

{Part 1}

We hope you enjoy the next two days of our Annual Yule Online Edition. You will find your usual Daily posts such as the Horoscopes, Runes, Tarot, I Ching plus tons and tons of information on Yule.  Everything from graphics to use as greetings, to the history of Yule, to craft projects, to recipes, everything we can dig up, just for you, our dear readers.

Enjoy and Blessed Yule!

 
Yule Comments & Graphics


Yule Comments & Graphics


Yule Comments & Graphics
 


Yule Comments & Graphics


Yule Comments & Graphics
 


Yule Comments & Graphics
 


Yule Comments & Graphics
 


Yule Comments & Graphics


Yule Comments & Graphics

Magickal Graphics

 

Waiting For Yule

Yule Comments & Graphics  

Waiting For Yule

 

Snow gently falls through the night,
Rich, pure and deep,
it covers the bear branches,
crisping every last solitary Mabon leaf.

As Her icy blanket drapes lovingly across the land.
We wait…

The dream of Spring glows within us,
stirring in our hearts.
The gentle chimes of Hope ring in Our words and blessings.
Our candles flicker in the heavy darkness,

We wait…

Wrapped in our faith,
surrounded by the bonds of love,
family, friends, near and far.

Our altars and hearths, brimming with evergreen,
We wait…

The Yule Moon,
Magnificent in the black beyond,
whispers of the coming Light.

In Our silent moments of contemplation,
We wait…

The World around us, bustling with preparations, stress, chaos, war and loneliness…

We, The Watchers…look on…
waiting for the turning of the Wheel.

In anticipation, we long to reach out to the coming Spring, smile and say…

“You are most welcome in our hearts and homes, Good Friend!”

Till then…

We wait and watch the snow gently falling beyond the window pane….

© Hellen Davis

   

~Magickal Graphics~

Pagan Wheel of the Year

Pagan Wheel of the Year

by Perseus

 

Yule (Winter Solstice) 21 December: Longest night of the year, various methods of celebrating, most involve some form of lights (sometimes affixed to an obvious phallic symbol like, oh, a fir tree) which are employed in an act of sympathetic magick to encourage/welcome the return/rebirth of the sun/son. A major female deity gives birth to (insert name of preferred solar deity here). There is much rejoicing and praise unto Him while Her husband, the God of the Old Year who, dressed in a tacky red suit trimmed with rabbit fur, watches and packs Her an overnight bag in anticipation of Her departure. Celebrants light candles (indoors), ignite bonfires (outdoors mostly), drink to excess, sing carols, remove clothes, sing dirty carols, engage in group unprotected sex, drink some more, vomit copiously, have more unprotected sex, exchange gifts, have one more drink/boink for the road and return home.

Imbolc (Groundhog Day/Candlemas) 2 February: More lights, however by this time we’re pretty sure the days are getting longer so we can throttle back on the pleas for Apollo/Ra/Lugh/Baldur to return. The aforementioned mother of the newborn solar deity returns to this plane of existence from the underworld, bearing the sun/son with Her. Not as big a bonfire this time, but still excessive drinking, plenty of bare-butt-on-the-ground sex to warm the earth for seedlings, lots more drinking to excess followed by the projectile vomiting “Write your craft name in the snow” competition, more sex to make sure the ground is good and ready, a few more drinks, back home.

Lupercalia (Valentine’s Day) 15 February: (The 14th for Saint Valentine being a pre-emptive usurpation of the Roman Ides of February pre-spring fertility celebration. Not an actual sabbat but still a sentimental favourite.) The wolves come down from the hills around Rome looking for a little nosh. This is related to the weather prognosticating involved in the observance of hibernating animals like the groundhog emerging around Imbolc. Bears were ruled out as an appropriate animal for observance by trial and error and attrition of the bear watching advocates. Note that this is about two weeks after the Imbolc solar cross-quarter; if the groundhog didn’t see its shadow (and remained out) Winter ends here; if it did see its shadow (and returned to its lair to resume its nap) Winter ends about six weeks later at Ostaera, the next sabbat. Anyway, pretty much the same activities as Imbolc but candles/bonfires are optional (unless you insist on watching for a bear, in which case a bonfire is stronglyadvised).

Ostaera (Spring Equinox) 21 March: Probably named after a Germanic Goddess, Eostur, whose name translates literally as “Easy lay, easy May,” a reference to and reminder of the importance of the next Sabbath, which is actually concerned with sex, unlike the previous two in which sex is a (welcome) bonus and potential life saver in the colder climates. The baby born at Yule here ages to childhood and the major female deity absorbs His youthful energy to grow younger, back to childhood; they then play “Asclepius.” Once again celebrants drink to excess, paint a few eggs (rebirth representation) with increasingly blatant yonic/phallic symbols, followed by more drinking, then paint a few hares/rabbits (fertility totem), boil the eggs and probably the rabbits too, what the hell, chow down on the eggs and rabbits since nobody remembered to pack a lunch, still more drinking followed by rabbit-fur-lined vomiting, group unprotected sex, lick rabbit grease out of the pot, more sex (any remaining rabbit grease at this point is given priority consideration as a sexual lubricant), a couple of more drinks, dress up in rabbit skins and back home.

Beltane (Walpurgisnacht/May Day) 30 April-1 May: “Hooray, hooray, the first of May, outdoor (sexual act euphemism) begins today!” The Goddess and God who are at this point both of adolescent age actually get it on, after which they become betrothed. Celebrants erect large Maypole (get it?), half the dancers going deosil and half widdershins interweaving their hand-held ribbons until they clothe the pole in colourful array and the Maywreath, previously laid at the top, rides the ribbons down to the very base of the pole — as close as Pagans ever get to “safe sex.” After which everybody attends the bonfires, usually two bonfires so you can pass through your livestock to be blessed by Prometheus/Ba’al/Wotan/Elvis but the really adventurous just build one big fire, or let the two smaller ones get out of hand until they become one big fire. Attendees then jump the fire (bare naked, as if I needed to mention), and preceded by the at this point mandatory excess drinking, there follows a MAJOR ORGY of the Mongolian Cluster-Fuck variety, wherein the bodies of the participants are so thoroughly entangled and interlocked that you can’t tell who’s doing what to whom and you couldn’t care less and the vomiting is actually partof the gestalt and provides much needed lubrication.

Litha (Summer Solstice/Midsummer’s Night) 21 June: Longest day of the year. The young Sun God at His zenith, “Gather ye rosebuds while ye may.” This is the marriage of the Goddess and Her incestuous consort who are both fully adult at this point and it turns out She’s knocked-up anyway so He has to. This being a Pagan wedding celebration…well, you can just imaginethe debauchery. Here is the origin of the “Honeymoon,” where bride and groom stay plastered for a month (moon) on mead, a honey based wine.

About this time the God of the Old Year has grown bored with the rather limited interpersonal interaction with ghosts in the underworld and bit parts in Ingmar Bergman films and so travels as a spirit to the womb of the pregnant major female deity and inhabits the unborn child, to be near His rejuvenated love.

Lammas (Somebody’s day somewhere) 2 August: Sad day for the young God; having passed His prime last sabbat at this first harvest of the grain festival the Goddess decides He is more useful as compost and fructifies the ground with His blood to ensure future abundant harvests. Several methods may be employed by Her, perhaps no Pagan version being quite as picturesque as being nailed to an uneven armed solar cross with blood running down the upright beam to the ground, but She gets the job done none the less. On this solemn occasion celebrants are expected to drink until they fall down in imitative honour of the dying God. Sex is for those still conscious or who at least had the foresight to pin “Do me anyway” notes to their beer and vomit drenched clothes.

Mabon (Autumn Equinox) 21 September: Preggers and alone, sure, now she misses Her slain lover/son and decides She cannot abide this world without Him. He, meanwhile, has found the abandoned throne in the Land of the Dead and is having a high old time trying on the crown which looks suspiciously like a pair of antlers and is getting horny…the God that is. Depending on whose press release you read the Goddess is abducted by the just-back-for-a-quick-one God or She jumps onto His chariot and won’t get off until He takes Her all the way down (get that one?). This harvest festival centers around grapes, so celebrants consume barrels of wine and each then take turns climbing intoa barrel to play the traditional “Guess which orifice I’ve placed at the bunghole?” game. This Sabbat’s accompanying lunar cycle is sometimes referred to as the “Keith Moon.”

Samhain (All Hallows Eve) 31 October: The by this time big-as-a-house Goddess is crowned Queen of the Underworld. She and Her reunited and now mature King shoo all the souls out of their realm so they can have a little quality time together, which is why it gets so crowded up here around then. Ghosts, Goblins and Ghoolies come topside for a little R&R or just to wish that special someone good-bye, in their own inimitable fashion. Celebrants offer food and drink to the dead and attempt sex with any who posses sufficient ectoplasm to generate friction. A lovely time for all.

Yule (Again, to complete the circle): The once young and vital Sun God becomes the God of the Old Year in His turn, and takes up sewing to pass the time. Since red is one of the few colours visible to the dead He makes Himself a red suit to keep them from bumping into Him during the long dark nights and trims it with some leftover rabbit fur. Waste not want not. He knows what’s coming and packs a bag for His wife and new son to take on their journey back to the land of the living.

A Solstice Tale

A Solstice Tale

by Andy

 

“Ohhhh, where am I? How did I get here?” Odin climbed to his feet and looked about him. Snow. Trees and ice. It was cold. Gingerly, the Allfather touched the large lump already well formed on his head. It was sore and it was hard for him to think clearly. Now he remembered. It was that idiot Thor’s fault. Ragnarok, the last battle at the end of the world had come. There he had been, fighting Fenris, the Great Wolf. Nearby, Thor fought the evil Midgard Serpent, whose tail circles the world. Thor had thrown his mighty hammer Miolnir at the serpent. And missed. The clap of thunder that always accompanied Miolnir’s blows was the last thing Odin remembered.

“Where am I?” Odin thought again. Apparently the world had not come to an end for he was still in it. But the last battle was over, the rest of the Aesir were gone. If he were back in Valhalla, he could look from his throne Hlidskialf, from which all things may be seen, and find out what was going on, but he wasn’t. Then it came to him. This must be the promised age after Ragnarok. Gentle Baldur, raised from the dead, must be ruling in High Gimli. That must be it.

A glance at the stars told the Allfather that this was the far future, and it was the Winter Solstice to boot! “The Solstice!” Odin thought. Old feelings and duties came back to him. He was sure Baldur wouldn’t mind if he went out and judged the people as he always did at this time of the year. He could see the lights of a town in the distance. He would begin there.

Odin put two fingers to his lips and whistled. Out of the woods, as if he had been waiting for the call, came Sleipnir, Odin’s eight legged steed. Sleipnir whinnied and pranced as Odin approached. It had been a long time since the last ride and Sleipnir was anxious. Odin patted the horse and mounted.

More rapid than eagles they flew and in an instant they were in the town. The snow was deep and even and the streets were empty. Brightly colored lights shone everywhere and the Allfather wondered why the people who lived here hadn’t dimmed them yet to pay their respect for the waning sun.

Sleipnir’s eight hooves echoed as Odin explored the town. Rounding a comer, Odin pulled the horse to a stop. There, across the road, was a giant painting. It seemed to be a portrait of himself. His coat and cap were red instead of blue, but their white trim and fur lining were the same. His long beard was portrayed magnificently as was his less-than-magnificent lack of hair. Interestingly enough, he still had two eyes. Instead of riding Sleipnir, he was driving a sleigh pulled by eight reindeer; one for each leg, he supposed.

Runes on the sign read: “He knows if you’ve been bad or good so be good for goodness sake!” Odin realized that the painter must have thought that he needed a sleigh to carry all the treasure for the good. “The people of this age must be very good indeed, Sleipnir, if they think I can’t carry all the treasure myself,” the Allfather remarked.

“Why do you think my spear isn’t in the painting? Is everyone so good that no one gets the point anymore?” Odin chuckled. Well, he would soon find out if these people were as good as they believed.

The Allfather rode to the nearest house. “This place looks as good as any to start the judging. Stay here boy, I’ll be back soon.” Odin dismounted and walked into the house, the door opening and closing behind him magically.

In the living room, Odin saw the tree. It was the very image of Yggdrasil, the evergreen tree of life. It was aflame with lights as Yggdrasil had been aflame with fire in the last battle. Upon its top sat a statuette of the All-Seeing Eagle that sits atop Yggdrasil. Odin squinted through the multicolored gloom. “By the Cow!” he exclaimed. “That’s not an eagle, it’s a winged woman!” The Allfather wondered at the twists that the legends must have taken over the eons for Yggdrasil’s Eagle to be transformed into a winged woman. He also noticed that Ratatosk, the messenger squirrel, was missing from the tree. “Still,” Odin thought, “it is a pretty good symbol of the end of light and life at the Solstice.” Presumably the people who lived here would turn off the artificial light at the darkest hour and the tree would be symbolically reborn whole at dawn.

“Santa, why didn’t you come down the chimney? Is it because it isn’t Christmas for four more days? Huh? Is it?” Odin spun around. There, head peeking out from behind a couch, was a little girl.

“Why would I come down the chimney, little girl?” the Allfather asked.

“Because you’re supposed to. Everyone knows that.” Not one to be put off his stride, Odin let that pass. His head still hurt and he didn’t seem to be able to peer into the little girl’s heart so he would have to do this the hard way.

“What is your name, little girl?”

“Sheila….”

“And have you been a good little girl this year, Sheila?”

“Yes Santa! I told you that at that at the mall yesterday when I asked you for a Barbie Dreamboat!”

“Well then Sheila, here is your horse’s leg….” Odin said, as he laid the piece of meat in front of her. Sheila came out and looked at the leg and started to cry.

“But I want a Barbie Dreamboat….”

“What is a ‘Barbie Dreamboat’?” Odin asked, trying to be kind.

“It’s a boat with a blender that makes pink lemonade.”

“A boat that makes lemonade? You know, don’t you, that the leg will turn to gold if you guard it ’til the morrow.”

“I want a Barbie Dreamboat!”, the girl shrieked.

“You’ll get the point of my spear Gungnir, like the wicked do, if you don’t stop whining!” the Allfather said harshly. The little girl disappeared back behind the couch.

Odin walked back out into the street. “Do you think I was too harsh on her, Sleipnir? Maybe I should leave the judging until next year, when I’ll know for sure what happened to us.” Sleipnir whinnied in apparent agreement. The little girl had seen someone at ‘the mall’ acting out his role. Perhaps there, he would find answers.

In the twinkle of an eye, Odin and Sleipnir reached the mall. It was closed and locked, but as before, the doors magically opened before the pair. In the center of the mall the Allfather found “Santa’s Village at the North Pole.” “Santa,” Odin remembered, was what the little girl had called him. “Do I have a village at the North Pole, Sleipnir?” Odin didn’t think so, but his head still hurt and his memories were still a bit fuzzy.

Odin dismounted and went over to the display. “Santa’s Elves making Toys” some runes read. “Elves?” Odin thought, “Surely not.” His mind might be a bit fuzzy, but he recognized dwarves when he saw them. They were short and serious looking; diligent; always crafting precious treasures. Clearly, these were dwarves. Elves were tall, fair, and entirely too full of their own beauty.

There he was again. This time a kindly looking woman whom the runes named “Mrs. Claus” was with him. Frigga, he supposed. She was offering him a tray of “Chocolate Chip Cookies.”

Behind the village was the sleigh and reindeer again. As Odin read the names of the reindeer, he burst out laughing. “Ho! Ho! Ho!” he laughed. “Donner and Blitzen; thunder and lightning.” Thor’s rage would shake Valhalla when he found out that he, Donar, which meant thunder, and his great palace Bilskimir, which meant lightning, had symbolically been turned into two of Sleipnir’s legs.

It was then that Odin noticed the ninth reindeer, apparently the leader of the team. This new reindeer, who had a glowing red nose, the runes named “Rudolph”. The Allfather did not want to dwell for too long on the mystery of the extra reindeer for Sleipnir did indeed have nine appendages on his underside. “Ho! Ho! Ho!” he laughed again. He might like living in this age after all. Now, if he could only get Frigga to start baking cookies….

Yule Joy

Yule Joy

by Harley Hashman

 

‘Tis the age when the Christ signs his name to the season in a giant “X” and it becomes the X-mas, when throngs of shoppers like locusts with tombstones in their eyes foam the waters with their frenzy of consumption. Retailers pray that their hour has come, credit card companies rub their hands together like avaricious spiders contemplating the trapped fly, and we choke back bile at the seven hundredth playing of “Rudolph” and “Frosty the Snowman.”

If I may be allowed to diverge for a moment, Rudolph should have steered those insufferable hypocrite reindeer to impalement on iron spikes. “Then all the reindeer loved him,” indeed.

The term Yule is still used by some as a synonym for Christmas. Of course it is not. Yule comes at the winter solstice, the shortest day of the year. It is paradoxically, a Pagan solar festival, and in some traditions is the time when the Holly King – representing death – is overcome by the Oak King – representing rebirth. The Teutonic Yuletide begins on Mother Night, Dec. 20th and ends on Yule Night, Dec. 31st. These are the “Twelve days of Christmas” in that annoying song.

The ecologically questionable tradition of buying a severed young evergreen tree for an entire day’s wages, then dragging it indoors to decorate it, place presents beneath it while it gradually dies, then dump it unceremoniously on the curb is originally a Pagan one, although I suspect that the tree was live and rooted before and after the celebrations. Many people are now using live potted trees which are later replanted. The Yule trees were illuminated by candles, a dangerous practice indoors, which technology has replaced with colored lights that burn out, ornaments that sing “Silent Night” and Hallmark replicas of Star Trek vehicles.

Holly wreaths are another Pagan invention, as are decorated cookies and special breads for the feast. The extensive use of the colors red and green for Christmas is derivative of their use in Yule; maybe an echo of the colors of the holly leaves and berries?.

Consider the Santa myth. The use of reindeers: are these leftover symbols of the horned god, presented in a palatable form? And what about those elves? Why or how did earth elementals become the thralls of a human in red jumpers? The book When Santa was a Shamandiscusses extensively the myth of Kris Kringle. Suffice to say, the character originates in pagan Europe. St. Nick is one of the few magical beings of a non-angelic species accepted by Christians and promoted to their (and Pagan) children. Santa is a micro version of Jehovah, complete with the white beard, who doles out rewards to the faithful – toys instead of paradise – and punishment to the wicked – a coal in your stocking rather than a lake of fire.

When a child finds out that Santa is a fraud, a rite of passage has been completed; never again will that child blindly accept the word of an adult. For some children the realization that Santa is make believe makes it easy to be as cynical about God.

The ritual of the Yule log has been dropped from most mainstream Christianity. A pity, for it is perhaps the most wonderful. Small scrolls containing wishes for the new year are placed on the Yule fire. A portion of the log is saved to protect the house the year-round and to light the log of the next Yule.

The Yule of Our Ancestors

The Yule of Our Ancestors

by Wülfgar Greggarson

The Yule tree is probably one of the most recognizable symbols of the Yule season. For me, the tree always stood for the coming together of family. It has been one thing that bound my family together, the center focus for the children eagerly awaiting the present-opening ritual. For the adults, it was a comfortable place to drink and catch up on old times. The Yule tree was a much-needed place of peace for my large family. Now, as an adult with a little more worldly knowledge, I have found a deeper understanding of the Yule tree’s lore and purpose.

Customarily, the tree was a spruce or other evergreen, which symbolized the survival of green life through the barren months of winter, the people’s hope and nature’s promise that the earth would once again spring back to life. It was a symbol that the cold touch from the god of death would wane with the rebirth of the newly returned sun. Surely the goddess of life would and could replenish all of the earth after Old Man Winter had his fun.

In various parts of Europe, fruit-bearing trees were an important feature during the Yule season. In more natural times, the folk would gather at a large apple tree on Twelfth Night to hang cider-soaked bread on its branches for the good spirits and all the fey and thus renew and strengthen the fragile and cherished relationship with the wee folk.

Yule has also been a time to begin certain harvest magick. In parts of Denmark, the people would go out and shake the fruit trees, then hang a token of the Yule season in their branches and pray for a good harvest in the summer. The fruit tree is also a sign of the triumph of life through death, much as the evergreen is a symbol of life’s continuance.

Possibly the origin of decorating the Yule tree lies with the people known as the Lapplanders or, more correctly, the Sami. It is said the Sami would take small portions of meals eaten on holy days, put them in pieces of birch bark, then after making ships out of them, complete with sails, hang them on trees behind their homes as offerings to the Jöl (Yule) spirits.

At some point, it became unsafe to observe heathen Yule practices publicly; it is probable that, at this point, the Yule tree was brought into the home. Pagan Yule practices, symbolism and holy tokens became enmeshed and hidden within the Christ birth mythology. Yule’s theme of honoring the sun, newly reborn, and the triumph of light through darkness is quite an easy target for an opportunistic religion.

There are many other Yule traditions, such as wreath making, cake baking, ale brewing and so on. Another was wassailing, a kind of ritual toasting and singing, which comes from the words Wes Hal, meaning to be whole. Wassail the drink was usually a hot cider mixture drunk from a maple turned bowl.

The actual Yule feast is also a favorite of this hungry heathen. The Yule season ended on Twelfth Night, which is now celebrated on December 31. In more ancient times, Mothers Night was observed on December 25 and the festivities continued until January 5. Mothers Night, the beginning of the Yule season ritual observance, was practiced on different days at different places and times and is now celebrated beginning at sunset on December 20. Mothers Night activities included making wreaths woven with wishes for the coming year, a rite to bless the family and exchanging gifts.

Wreath making can be a fun activity for a coven, kindred or family. Wreaths can be made using a circular candle holder that holds four candles. Evergreen branches, sprigs of holly and nuts are good items to offer as gifts to the Yule spirits. Being that a gift calls for a gift, we can tie small pieces of red ribbon onto the wreaths with our requests and wishes for the coming season, to be answered by the Yule spirits.

The Yule log is probably one of the most important aspects of the Yule time festivities. The log traditionally was kindled from the burnt remains of the previous year’s Yule fire. The Yule log symbolizes the light returning to conquer the darkness. Decoration for your log can be of various evergreens, holly, mistletoe, nuts, fruit and so forth. There are many traditional ways to collect your log; what I do, because it seems most practical, is save the thickest part of my Yule tree when it comes time to throw it away. This I keep through the year (making sure a well-intentioned friend doesn’t accidentally throw it in the fireplace – no names mentioned), then I decorate it, put offerings on it and send it to Valhalla.

The burning of the log can be a fun party for your group or family with a round of toasting, boasting, bragging or promises for things to come in the next year. In my opinion, this is best done drinking hot cider, because when mead or ale is drunk, the toasting, boasting and bragging can get out of hand.

Appropriate items to hang on our trees include cookies in the shape of horses, swine, birds, cats and trees. Apples if available, most varieties of nuts, strings of cranberries and popcorn are also nice. I like to use my scroll saw to cut wood into shapes such as horses, swine or other holy tokens such as pentagrams, labrys, Thor’s hammers, sun wheels and, one of my favorites, the Valknut, which is three interlocking triangles, a symbol sacred to Odin.

Other Yule season facts are out there, not far out of reach. We can research and find these things and revive the practices that touch our heathen hearts. It is our right and responsibility to revive this old lore and educate others of the many pagan origins of this very heathen time. I hope this small article will stir your interest in our pagan heritage.

Wassail!

 

Spell Of The Month

Thin Veil Spell

Best Day To Cast:  December 21st – Yule – Winter Solstice

Color of the Day:  White

Incense of the Day:  Vanilla

The Spell:

The Winter Solstice marks the beginning of the returning light of the Sun. It is the shortest day and longest night. In pre-Celtic Ireland, a wonderful ancient tomb and fairy mound called Brug na Boinne, located near modern Newgrange, contained a passageway which was aligned with the Sun on the Winter Solstice. On this day, sunlight streamed into the back of the sacred site. Like other sacred days, the Winter Solstice is a time when the veil between the worlds is thin, and contact with the Gods may be auspicious. A ritual sleep or vision quest prior to the solstice morning ceremony may bring you visions of what is to grow in your life. Before bed, recite these words inspired by the Scottish “Lullaby of the Snow” until you fall asleep:

Cold, cold this night,
Lasting this night my
sleep.
My eye is closed,
My sleep is heavy,
Bring visions of my soul
to me.

 

– Sharynne NicMhacha

Llewellyn’s Witches’ Spell-A-Day Almanac

Yule Meditation

Winter Solstice marks the longest night of the year. The altar is decorated with mistletoe, holly, and evergreens, such as pine, bay, rosemary, juniper, or cedar. With the solstice, the dead of winter is passing, and you can light a red, orange, or yellow candle as you wait for the coming of light. A Yule log is burned to symbolize the return of the Sun, whose coming marks the beginning of outward expression, within nature and ourselves. The best time of day to burn a Yule log, traditionally oak or pine, is at dusk.

Light your Yule log, sit before it, and try this fire meditation: Through your stomach/solar plexus, direct your consciousness into the flames. Take a deep breath and let the fire reach the extremities of your body, mind, and soul. As you breathe in, you expand the fire. As you breathe out, soot and ashes dissolve and recede back to the Mother to be recycled.

Take another breath and feel the fire increasing – strengthening, and cleansing your whole being. Listen for any messages. Direct any of the excess heat to go down your arms and legs and out through your hands and feet. See yourself as illuminating light. You may want to chant this Pagan incantation:

May the log burn,
May the Wheel turn,
May evil spurn,
May the sun return.

Your strength and power are ever growing. The fire before you is a reflection of warmth, love, and comfort. It is the true representation of the wealth, abundance, and goodness within you. Everything that you thought during this meditation can and will come to you because you have prepared the fire of action, determination, and success.

Moonspinner

A Warm Yule and Winter

A Warm Yule and Winter

by Barbara Hedgewitch

As we approach the shortest days of the year, our house is a snug haven from the cold rain and winds of autumn. The horses’ coats are thick and full in preparation for the cold days ahead. We watch the steady retreat of the Sun. Each day, it sets just a bit earlier and farther south over the distant hill.

We spend time preparing gifts for our loved ones: homemade soap in a variety of scents and colors brightly wrapped in baskets; felt “melted” snowmen from a pattern at the craft store. We bake and decorate holiday cookies and get messy making gingerbread houses out of graham crackers and lots of frosting. I gather fir boughs and wire them to a frame, then attach a bright plaid bow. Soon a sweetly scented wreath hangs cheerily on the front door.

My husband makes his annual trek up our tall ladder, standing precariously as he strings holiday lights all along the roofline. One year, he fell off the roof as he strung lights. Fortunately for him, a potted rosebush broke his fall. It wasn’t quite so fortunate for the rosebush or its pot. This year, I remember to send a little extra protective energy his way as he heads up with hands full of lights.

He takes the children down to the bottom of our property where the former owners planted a grove of evergreen trees. They choose a fine Douglas fir for our Yule tree and triumphantly drag it up the hill to the house. As they huff and puff from the strain, the curious horses follow them.

Inside the house, I’ve prepared a place for this lovely tree, and we spend the evening stringing lights and placing ornaments on it. The scent fills the house. We discuss every ornament, for they all have meaning and memories. Some are from my childhood, and some belonged to my grandparents. Each year, the children are given one new ornament each for their own collections. We have many stars on our tree!

Finally, the Sun halts its southward journey. It seems to stand still for a day or two. On the longest night, our family holds vigil and awaits the rebirth of the Sun. The Holly King arrives and leaves gifts under the tree and in our stockings. My husband and son reenact the Oak King/Holly King duel, with the Oak King triumphing at this turn of the Wheel. We bid good-bye to the ancient Holly King, ruler of the darkening days, and celebrate the birth of the Oak King who rules the brightening days.

A few days later, we’re able to mark the slight northward passage of the setting sun behind the hill. The growing days give us hope as we enter into the coldest and stormiest time of the year. We eagerly await Imbolc and our local BrighidFest, which marks the beginning of the end of winter.

I take my spinning wheel to the BrighidFest and demonstrate how to spin wool. I have a steady stream of people, men and women, eager to try their hand at spinning. Most of them get the knack of it enough to take home a length of lumpy yarn that they spun themselves. Truly a bit of real magick!

Imbolc is traditionally the time of year to make candles. This is something I’ve never done. I think it’s time for the children and I to try our hand at this new skill. I ponder the endless possibilities: the colors, the shapes and the scents. We have a huge collection of old crayons that can be used for color, and some glitter, and I can “frost” the candles by whipping some warmish paraffin with the hand mixer. Oh my, what fun we’re going to have!

I hope you have a warm and cozy winter, filled with much love and learning.

Rekindling the Fires: How We Gather and Celebrate for Yule

Rekindling the Fires: How We Gather and Celebrate for Yule

by Catherine Harper

I am a person much concerned with the rituals of hearth and home, and in general I am more likely to mark the turnings of the year in my kitchen or garden, or alone in the woods, than I am in larger gatherings. But even this preference aside, Yule seems to me a holiday that focuses around these intimate spaces. In the face of the darkest time of the year, who we share our table with is especially important. If sunlight brightens the whole community, away from the sun one can pick those who are each of our chosen families by candlelight. Winter, to me, breeds a love of small spaces.

Reaching for this sense of family and continuity is a challenge for the many of us who are first-generation pagans. I know that I want to be able to reach back to my own memories of being a child and find something there that I can bring forward to give to the children in my life. But this can be almost an archaeological challenge, finding amid so much past the right pieces, bringing them to the surface, cleaning them and restoring them to some kind of meaning.

I have a vague fondness still for stockings, but no context from which to hang them, and the woman who knitted the stockings I once loved is dead and gone. That memory I can love and yet watch recede into the distance.

I remember the candles on a tree in the yard of one of my dearest childhood friends that, starting with the youngest child, we would each light in turn on the eve of the winter solstice, singing carols into the night.

I love and remember the smell of a fresh fir tree brought inside, but equally I remember being seven and in tears faced with that same tree two weeks later that had died and dried and lost its needles. And mixed in with my childhood memories of yearning for lights and magic are my adult wishes for fewer malls, a different sort of family and a clear line of demarcation drawn between what I do and what is so nationally celebrated as Christmas.

Out of these conflicting needs has come our own synthesis. I don’t pretend that the answers that our dialog with the past has produced extend to anything beyond our own threshold. We don’t bring in a tree, though that ritual is as pagan as it comes. We do exchange presents and stay up all night and party and play and keep a light going through all the long hours of darkness. At midnight, everyone gathers in front of the fire and feeds it with tokens of things they are glad to have seen the last of, accompanied by explanations and applause. (A ritual that started more or less by accident but has grown and continued until it has developed such momentum I suspect I will never see the end of it.) We make candles. We eat soup, bread and little sandwiches, and trays of cakes, cookies and fruit tarts.

In the last several years, these gatherings have begun to set fruit. When they started, we were college students and young adults, mostly. Now, we are overrun by children, competing among each other to dip candles thicker than their own wrists, gorging on sweets, playing tournament mancala, helping grind flour, swimming laps in the hot tub and staying up far past their accustomed bedtimes.

My senses of past and present are becoming satisfied. Bit by bit, out of the flotsam from our childhoods, from the chance occurrences that recurred and became tradition, from literature, from history, from the stories we have imagined for ourselves, we are building something solid, something that returns and carries us along with it, something that we will pass on.

(To people who will doubtless prune it into a shape they find pleasing. There is no point in being too attached to any particular notions for the future….)

Meanwhile, for me Yule will smell like fir and beeswax and taste like cinnamon. In this land of evergreens, it is natural to bring in a little greenery when so much else has died away. In a time of darkness, of course we make a fuss over light and warmth. And when there is so little in season for the table but we need the extra nourishment to stave away the cold, our celebratory food is rich with saved eggs and butter, and spiced to overcome the monotony of the winter stores. And in 15 years, or 20, if the gods be kind, a nephew, or niece, or godson (or child?) will call me from another city where they have gone to work or to school and say “That cake, you remember? You used to make it on longest night? Do you still have the recipe?”

Gingerbread

This is simply the best gingerbread in the world. The recipe is not original with me, but it has changed more than a bit in my keeping and may in yours as well.

  • 1/4 cup butter
  • 1/4 cup sugar
  • 1/2 cup molasses
  • 1 teaspoon ginger
  • 1 teaspoon cinnamon
  • 1/4 teaspoon cloves
  • 1/4 teaspoon nutmeg
  • 3/4 very hot water
  • 1 1/4 cup flour
  • 1 egg
  • 1 teaspoon baking powder
  • 1/2 teaspoon baking soda

Preheat oven to 350 degrees Fahrenheit. Butter and flour your baking pan. (I use a 9-inch round pan, but a pair of loaf pans also works well.)

Cream together the butter and sugar. Add the molasses. (It is very efficient if you pour the hot water in the same measuring cup you just poured the molasses out of — it will dissolve the molasses residue and save you time.) Add spices. Alternately, add a bit of the hot water and a bit of the flour until both are thoroughly blended. Beat in the egg, and then quickly whisk in the baking powder and soda. Now quickly, before you lose any rise from your leavening, pour the batter into your pan and pop it in the oven. Cook for about half an hour, or until the middle is firm.

Moldable Shortbread

When I was young, I found a variant on this recipe and used it to make cookies in the shapes of fruit, stippling little balls of orange-colored dough to give them the texture of citrus peel, piercing them with a clove to make a blossom end, painting a blush on the surface of peaches and so forth, rather in the manner of marzipan. But the dough can be made into almost any form, as long as it is mostly flat. You can think of it as an edible, cookable play-dough. Don’t be timid with the food color — bright colors make it much more fun.

  • 1 part sugar
  • 2 parts butter
  • Flavoring to taste
  • 5 parts flour
  • Food coloring

Cream together the butter and sugar, add flavoring if desired and then blend in flour. (If your one part is equal to half a cup, you can use &fraq12; to 1 teaspoon vanilla extract, or a bit less almond extract, a bit more Grand Marnier, a teaspoon of citrus zest, a couple of tablespoons of minced candied ginger or whatever suits your fancy.)

Divide the dough into sections and add a different color of food coloring to each one, mixing it in first with a fork and then with your fingers. Form each color into a ball, wrap with plastic and refrigerate for at least an hour.

When it is chilled, form it into whatever shapes you — or your children — like. Bake at 325 for 20 to 30 minutes. If the dough becomes hot and sticky while it is being worked, just stick the cookies into the refrigerator to chill before you bake them. As long as they are cold when they hit the oven, the texture will be fine.

Samhain: An Underworld Tarot Ritual

Samhain: An Underworld Tarot Ritual

article

by Yasmine Galenorn

November 1, Samhain — the Festival of the Dead. The year is waning, venturing towards the winter solstice, the darkest night of the year. Leaves lay crisp on the ground, their burnished reds and bronzes a reminder of the fallow fields of autumn. It is the time of spirits, the time of witches, the time of crackling bonfires around which we dance to the thundering pulse of the drum.

On Samhain we not only remember our ancestors, but we seek a better understanding of our psyches. The veil between the worlds of spirit and of mortal-kind is at its thinnest, and we can now see into the darkness of the void, into the shadows of our own self. We seek understanding, we ask for guidance, we remember our roots.

Late on Samhain Eve — October 31, near to the witching hour, set up your scrying altar. Cover it with a black cloth, preferably velvet, and in the center, prop up a magick mirror so that you can easily see into it. On one side of the mirror set an orange candle, on the other a white candle. In back of the mirror, raised so that you can see it, place a black candle. Prepare music (such as Gabrielle Roth & The Mirrors) for your evening’s work. Set your tarot cards in front of the mirror. Light a stick of copal or myrrh incense and smudge the area. Cast a circle, light the candles, turn on the music and invoke the elements of fire and ice:

“Spirit of the Flame, you who are the passion of the bonfire, you who are transformation, come to me. Light my way into this, the night of the dead, that I might see beyond the veil into myself, into the corners of my psyche.”

“Spirit of the ice, you who are the chill of the mists, you who are illumination and clarity, come to me. Freeze-frame those images which I need to see, on this, the night of the dead, that I might understand and come to self-knowledge.”

Spend a little time in a meditation and lower yourself into trance. Then, take your place in front of the altar. Hold your cards as you look into the mirror at your own image. Keep your eyes focused about an inch above your head in the mirror so that you don’t strain them.

Take three deep breaths and knock three times on your cards. Ask aloud:

“What are the karmic lessons I need to learn in this cycle of growth?” Shuffle three times and remove three cards from the deck, set them face down on the altar.

Again, knock three times and ask:

“What are the strengths which I possess that will aid me in my growth?” Shuffle three times and remove three cards from the deck, place them above the first three.

Once again, knock three times and ask:

“What are the obstacles I face in my current cycle of growth?” Shuffle three times and remove three cards from the deck, place them above the second line of cards.

Knock three times and ask:

“What guidance will aid me in my journey?” Shuffle three times and remove three cards from the deck, place them above the third tier.

Lastly, knock three times and ask:

“What is the overall nature of the energy that I am working with this cycle?” Shuffle three times and remove one card, and place it at top-center of the third tier.

Now set the rest of the deck aside and turn over the cards 1 – 3. Meditate on them. These will show you the lessons you are supposed to learn in this current cycle. Cards 4 – 6 will tell you the strengths that you possess in order to meet the life lessons you are learning. If a card seems negative, you will want to look for ways in which the attributes might be blessings in disguise. Cards 7 – 9 will warn you of obstacles forthcoming, so that you can either avoid them or lessen their impact. Cards 10 – 12 will provide guidance. Card 13 is the summation card, providing a summary of what this cycle is all about.

When you are finished, you may wish to record the reading in your journal or Book of Shadows. Extinguish the candles, thank the elements of fire and ice for being with you, and open your circle. It would be a good idea to watch your dreams carefully over the next few days for messages and omens.

Bright blessings this Samhain, and may you walk between the worlds with caution and with brilliance.

Samhain God – The Horned God

The Horned God is one of the two primary deities found in pagan religions. He is often given various names and epithets, and represents the male part of the religion’s duotheistic theological system, the other part being the female Triple Goddess. In common Wiccan belief, he is associated with nature, wilderness, sexuality, hunting and the life cycle. Whilst depictions of the deity vary, he is always shown with either horns or antlers upon his head, often depicted as being theriocephalic, in this way emphasizing “the union of the divine and the animal”, the latter of which includes humanity.

The term Horned God itself predates Wicca, and is an early 20th century syncretic term for a horned or antlered anthropomorphic god with pseudohistorical origins who, according to Margaret Murray’s 1921 The Witch-Cult in Western Europe, was the deity worshipped by a pan-European witchcraft-based cult, and was demonized into the form of the Devil by the Mediaeval Church.

The Horned God has been explored within several psychological theories, and it has also become a recurrent theme in fantasy literature since the 20th Century

In traditional and mainstream Wicca, the Horned God is viewed as the masculine side of divinity, being both equal and opposite to the Goddess. The Wiccan god himself can be represented in many forms, including as the Sun God, the Sacrificed God and the Vegetation God, although the Horned God is the most popular representation, having been worshipped by early Wiccan groups such as the New Forest coven during the 1930s. The pioneers of the various different Wiccan or Witchcraft traditions, such as Gerald Gardner, Doreen Valiente and Robert Cochrane, all claimed that their religion was a continuation of the pagan religion of the Witch-Cult following historians who had purported the Witch-Cult’s existence, such as Jules Michelet and Margaret Murray.

For Wiccans, the Horned God is “the personification of the life force energy in animals and the wild” and is associated with the wilderness, virility and the hunt. Doreen Valiente writes that the Horned God also carries the souls of the dead to the underworld.

Wiccans generally, as well as some other neopagans, tend to conceive of the universe as polarized into gender opposites of male and female energies. In traditional Wicca, the Horned God and the Goddess are seen as equal and opposite in gender polarity. However, in some of the newer traditions of Wicca, and especially those influenced by feminist ideology, there is more emphasis on the Goddess, and consequently the symbolism of the Horned God is less developed than that of the Goddess. In Wicca the cycle of the seasons is celebrated during eight sabbats called The Wheel of the Year. The seasonal cycle is imagined to follow the relationship between the Horned God and the Goddess. The Horned God is born in winter, impregnates the Goddess and then dies during the autumn and winter months and is then reborn by the Goddess at Yule. The different relationships throughout the year are sometimes distinguished by splitting the god into aspects, the Oak King and the Holly King. The relationships between the Goddess and the Horned God are mirrored by Wiccans in seasonal rituals. There is some variation between Wiccan groups as to which sabbat corresponds to which part of the cycle. Some Wiccans regard the Horned God as dying at Lammas, August 1; also known as Lughnasadh, which is the first harvest sabbat. Others may see him dying at Mabon, the autumn equinox, or the second harvest festival. Still other Wiccans conceive of the Horned God dying on October 31, which Wiccans call Samhain, the ritual of which is focused on death. He is then reborn on Winter Solstice, December 21.

Other important dates for the Horned God include Imbolc when, according to Valiente, he leads a wild hunt. In Gardnerian Wicca, the Dryghten prayer is recited at the end of every ritual meeting contains the lines referring to the Horned God:

In the name of the Lady of the Moon, and the Horned Lord of Death and Resurrection

According to Sabina Magliocco, Gerald Gardner says (in 1959’s The Meaning of Witchcraft) that The Horned God is an Under-god, a mediator between an unknowable supreme deity and the people. (In Wiccan liturgy in the Book of Shadows, this conception of an unknowable supreme deity is referred to as “Dryghtyn.” It is not a personal god, but rather an impersonal divinity similar to the Tao of Taoism.)

Whilst the Horned God is the most common depiction of masculine divinity in Wicca, he is not the only representation. Other examples include the Green Man and the Sun God. In traditional Wicca, however, these other representations of the Wiccan god are subsumed or amalgamated into the Horned God, as aspects or expressions of him. Sometimes this is shown by adding horns or antlers to the iconography. The Green Man, for example, may be shown with branches resembling antlers; and the Sun God may be depicted with a crown or halo of solar rays, that may resemble horns. These other conceptions of the Wiccan god should not be regarded as displacing the Horned God, but rather as elaborating on various facets of his nature. Doreen Valiente has called the Horned God “the eldest of gods” in both The Witches Creed and also in her Invocation To The Horned God.

Wiccans believe that The Horned God, as Lord of Death, is their “comforter and consoler” after death and before reincarnation; and that he rules the Underworld or Summerland where the souls of the dead reside as they await rebirth. Some, such as Joanne Pearson, believes that this is based on the Mesopotamian myth of Innana’s decent into hell, though this has not been confirmed.

Merry Mabon To You & Yours!

Good afternoon to all my dear friends! I hope everyone is having a wonderful Mabon. I will try to keep this short (short for me, means a full-page letter, lol!). I don’t know if you noticed or not but yesterday was the WOTC’s Mabon Edition.  Even though, the weatherman said “Happy Fall to All,” this morning at 6:00. He also mentioned today was the Fall Equinox. Then I began to wonder, does anyone really know when Fall starts anymore? I guess whenever you want it to, lol!

Also I need to apologize for the comment I made yesterday. The one about Pagans having four days to celebrate Mabon. I have no earthly idea what I was thinking. I must have been out in the twilight zone. I must correct myself, we have three days to celebrate if we want too. See I told you I had been celebrating the night before. Too much broom flying for me, lol!

I guess that pretty well covers it. Have a great Mabon and please don’t fly too much, I am living proof of what it can do to you, lol!

Have a very Blessed Mabon and a Fantastic Weekend,

Lady A

Autumn’s Element is Water

As Autumn’s element is water, all study of rivers, lakes, ponds and oceans
apply, including the science of hydroelectric energy.  Emotions are ever near
the surface in Autumn. Blend water and emotion and we may easily feel grief at
this time of year. For older children, exploring issues of sadness, guilt and
regret as they pertain to history and the environment–honestly facing the
ambiguities, integrating the shadows and the light–can serve to deepen the
learning experience and heal immigrant consciousness. As emotions take us deeper
in understanding in Autumn and we begin to ready ourselves for the cold, we
watch for the signs and patterns in nature: seeking patterns in stories and
lessons, history and crafts (quilting, weaving, journaling, beadwork) at Mabon.
Watching for clues about how what has come before shapes us today.

Nature–wild nature–dwells in gardens just as she dwells in the tangled woods,
in the deeps of the sea, and on the heights of the mountains; and the wilder the
garden, the more you will see of her there. …..Herbert Ravenel Sass

Mabon Lore

Mabon Lore

Autumn Equinox, around September 21, is the
time of the descent of the Goddess into the
Underworld. With her departure, we see the
decline of nature and the coming of winter.
This is a classic, ancient mythos, seen the
Sumerian myth of Inanna and in the ancient
Greek and Roman legends of Demeter and
Persephone.

In September, we also bid farewell to the
Harvest Lord who was slain at Lammas. He is
the Green Man, seen as the cycle of nature in
the plant kingdom. He is harvested and his
seeds are planted into the Earth so that life
may continue and be more abundant.

Mabon (“Great Son”) is a Welsh god. He was a
great hunter with a swift horse and a wonderful
hound. He may have been a mythologized actual
leader. He was stolen from his mother, Modron
(Great Mother),when he was three nights old,
but was eventually rescued by King Arthur
(other legends say he was rescued by the
Blackbird, the Stag, the Owl, the Eagle, and
the Salmon). All along, however, Mabon has
been dwelling, a happy captive, in Modron’s
magickal Otherworld — Madron’s womb. Only in
this way can he be reborn. Mabon’s light has
been drawn into the Earth, gathering strength
and wisdom enough to become a new seed. In
this sense, Mabon is the masculine counterpart
of Persephone — the male fertilizing principle
seasonally withdrawn. Modron corresponds with
Demeter.

From the moment of the September Equinox, the
Sun’s strength diminishes, until the moment of
Winter Solstice in December, when the Sun grows
stronger and the days once again become longer
than the nights.

Symbols celebrating the season include various
types of gourd and melons. Stalk can be tied
together symbolizing the Harvest Lord and then
set in a circle of gourds. A besom can be
constructed to symbolize the polarity of male
and female. The Harvest Lord is often
symbolized by a straw man, whose sacrificial
body is burned and its ashes scattered upon the
earth. The Harvest Queen, or Kern Baby, is made
from the last sheaf of the harvest and bundled
by the reapers who proclaim, “We have the Kern!”
The sheaf is dressed in a white frock decorated
with colorful ribbons depicting spring, and then
hung upon a pole (a phallic fertility symbol).
In Scotland, the last sheaf of harvest is called
the Maiden, and must be cut by the youngest
female in attendance.

From “Celebrate the Earth” by Laurie Cabot,
Green Witchcraft by Ann Moura, Llewellyn’s Witches’
Calendar 1998, and The Witches’ God by Janet and
Stewart Farrar.

Happy Mabon To Everyone That Is Celebrating Today!

Happy Mabon To Everyone! I could say “Happy Mabon September 21st to September 23!” Before we get into my thinking I must apologize for running so late. You see, I am an old-school Witch. I celebrate Mabon on September 21st. When I grew up (and it wasn’t that long ago either, lol!) All the Equinoxes were on the 21st. You had Spring Equinox, March 21st, Summer Equinox on June 21st and so on. They all fell on the 21st. Now whoever was the smart individual who decided to change everything, Who Knows? I wonder, people change the calendar dates, they also change the dates we celebrate certain holidays, they change the time schedule for daylight savings time, what next? The changes don’t necessary benefit us but are for more our comfort and convenience than anything else. Don’t get me wrong at all, I have no problem with change and I sure don’t have a problem with comfort and convenience. But I have to stop and think, with all these changes do we lose a part of ourselves. Do we forget the significance of a date or time when it is changed? Do we remember why that date was so important to us to begin with? In other words, do we lose our heritage and a little bit of who we are when we tamper with things. I guess that is just human nature though, by changing this and changing that, we are striving to improve things, make’em better. That is all fine and dandy but what happens when the older generation dies out. And there is no one left to tell the tales or history associated with these dates. The dates suddenly become meaningless and our beliefs and rituals are tossed aside and the day becomes another ho-hum day. Think about, are some changes really good for us?

Didn’t mean to preach there, it was just something I was thinking about last night as I celebrated Mabon. Yes, like I said I am an old-school Witch and grew up September 21st was Mabon for me. When it is possible I love to do all my rituals and spellcrafting outside. Last night, started out rather “iffy.” When I first went out there, you couldn’t see anything but clouds. I came back in for a little bit and mixed up my incense recipe. I finished that I decide to give Mother Nature one more look and I was glad I did. The clouds had parted where you could see a wonderful set of stars. My, they were beautiful. I just sit down on the porch and stared up at them. On any Sabbat, there is magick in the air. It engulfs you and takes you to a new high. The feeling or sensation is unbelievable. But looking up at the stars, it was like the first time I had ever seen them. They were simply breath-taking. While taking in the beauty of the stars, a thought hit me. We are the most blessed people on this planet. We have the opportunity to celebrate Mabon four times (Sept. 20 – 23). Who else has the opportunity to celebrate and thank their Gods and Goddesses, four days, for all the bountiful harvest we reap. NO ONE!!!!! Personally, I think some sort of token of our appreciation and gratitude should be expressed every day. Even though, I had my main celebration of Mabon last night, I will continue to express my gratitude and love to the night of the 23rd. Who knows, on the night of the 23rd I might throw a big bash then, lol! But seriously, now is the time to thank the God and Goddess for our bountiful harvest. Make Mabon a good celebration for yourself. The Harvest now comes to an end and the long, dark days are quickly approaching as the Wheel turns to Winter.

May you have a Very Blessed and Prosperous Harvest this year,

Lady A

About Mabon

About Mabon

a guide to the Sabbat’s symbolism

by Arwynn MacFeylynnd

Date: September 20-23 (usually, the date of the calendar autumn equinox).

Alternative names: The Autumn Equinox, the Second Harvest Festival, the Feast of Avalon, Equizio di Autunoo and Alban Elfed.

Primary meanings: The Fall Equinox falls exactly opposite the Spring Equinox of March 20 to 23. Both are times of equal night and equal day. The Equinox is the time of equality between the God and Goddess–the God represented by the Sun, the Goddess by the Moon; fruitfulness of the land results from their connection, and now the harvest’s bounty is brought in and stored against winter and dark times. The key action at Mabon is giving thanks. At the Autumn Equinox, the Sun’s strength also begins markedly to diminish, even disappear, until Winter Solstice in December.

Symbols: Garlands, corn, apples, pinecones, gourds, acorns, wheat, dried leaves and horns of plenty (cornucopias). Foods include corn, beans, squash, nuts, apples and root vegetables; drink includes cider, wine and beer.

Colors: Red, orange, yellow, deep gold, brown, russet, maroon, indigo and violet.

Gemstones: Amethyst, carnelian, lapis lazuli, sapphire, yellow agate and yellow topaz.

Herbs: Acorns, aloe’s wood, asters, benzoin, cedar, chrysanthemums, cinnamon, cloves, ferns, frankincense, hazel, honeysuckle, hops, ivy, jasmine, marigold, milkweed, musk, myrrh, oak leaves, passionflower, pine, pomegranate, roses, sage, Solomon’s seal, thistles, tobacco and vines.

Goddesses and gods: Goddesses include Morgon, Snake Woman, Epona, the Muses and Demeter; gods include Thoth, Hermes, Thor, Dionysus, Bacchus and Herne. The Sabbat is named for a god, the Mabon ap Modron, who symbolizes the male fertilizing principle in Welsh myths. His full name (depending on the translation) means Great Son of the Great Mother, Young Son, Divine Youth or Son of Light. Modron, his mother, is the Great Goddess, Guardian of the Otherworld, Protector and Healer. She is Earth itself.

Customs and myths: In the myth of Mabon, the god disappears, taken from his mother, Modron, when only three nights old. Mabon is freed with the help of the wisdom and memory of the most ancient living animals — the blackbird, stag, owl, eagle and salmon. All along, Mabon has been quite happy, dwelling in Modron’s magickal Otherworld — Modron’s womb — to be reborn as his mother’s champion, the Son of Light. Mabon’s light has been drawn into the Earth, gathering strength and wisdom to become a new seed. In a Greek myth associated with the season, autumn begins when Persephone leaves her mother, the earth goddess Demeter, to return to the Underworld to live with her husband, Hades, lord of the dead.

Mabon is rather like Thanksgiving for pagans. The foods of Mabon consist of the second harvest’s gleanings, so grains, fruit and vegetables predominate. Pagan activities for the Sabbat include the making of wine and the adorning of graves. It is considered taboo to pass burial sites and not honor the dead. Another traditional practice is to walk wild places and forests, gathering seedpods and dried plants to decorate home or altar or to save for future herbal magick. The sounds of baying hounds passing through the sky, the “Hounds of Annwn” in the Welsh mythos, are associated with fall and winter.

Spell-work for protection, wealth and prosperity, security and self-confidence are appropriate for Mabon, as are spells that bring into balance and harmony the energies in a room, home or situation. Ritual actions might include the praising or honoring of fruit as proof of the love of the Goddess and God. River and stream stones gathered over the summer can be empowered now for various purposes.