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imbolc

Meandering Through the Past

Kerry Morgan February, 2010

Imbolc

This month we get to celebrate Imbolc on February 1st. It is and has been since ancient times one of the major Sabbats to celebrate the impending return of Spring. It also could be considered in those ancient times, a celebration of the New Year. For pagans with a Celtic lean, it was a time to celebrate Brigit which also means “bride”. Though now she is considered a Christian Saint, she began as a Celtic Goddess, meaning “Light-Bringer.”

The bringing of Light, the return of Spring, the return of flowing this after the thaw. The flow of water, of milk from mother giving birth, it is a celebration of what is coming, as opposed to what has happened. Spring is the time for rebirth and is celebrated with fire, which in many themes of celebration represents fire.

Imbolc back in the day, was an important time, for the beginning of February meant you were in the heart of winter, though the days were beginning to stay brighter longer. Soon you could look forward to planting and tilling the soil. Warmer days and warmer nights, and the end of dark times. Bon fires were erected and lit and danced around for the knowledge that soon, crops could be planted and the cold would retreat to further lands.

Also, way back during those ancient times, The Catholic Church adopted the Imbolc day of celebration and changed it for their members to a celebration on February second called Candlemas. It was dedicated to Bridgit the Saint and celebrated with processions of flames.

There were other interesting ways the day/night was celebrated that were used back in ancient years. Many writers believed her name meant “fiery arrow” which was incorrect, but supported the smith craft or one who returned the fire, creativity and growth of the land. It was also believed that Brigit had two sacred oxen each with a red ear which was common back in the day of the Celts. Legend tells that her mother would bathe her in milk where as she couldn’t eat anything else, she was fed the milk of these oxen. Later, Brigit performed a miracle by increasing the flow of milk for her peoples so they would not starve.

The most important thing to remember, is Brigit was associated with fire, regeneration, the return of life basically. Here are ways to celebrate her either as the Celtic Mother Goddess, or the Christian Saint.

The time for purification! Clean your house, little areas of clutter that have
taken residence in the recesses of your home…

If you still have a tree in your home, this is the time
to burn it…

Create your own Brigit’s crosses and put them inside your home,
the kitchen is a great places where her presence will bless your food…

Make cakes and sweets to place outside your door with a glass
of  milk for Brigit and her cows as they walk past your door.

Leave a silk ribbon on your door for Brigit to bless as she walks by, then
use it for healing purposes.

You can also meditate on things you’d like to leave in the past be it old habits,
old “things”, ways of thinking or doing things that are best left in the past for growth.

References:
http://www.chalicecentre.net/imbolc.htm
http://www.worldspirituality.org/imbolc.html
Celtic Magic by D.J. Conway

Faeries, Elves, and Other Kin

Kathryn Cranston February, 2010

Imbolc and Honoring the Fae

We of the pagan persuasion will be celebrating the sabbat of Imbolc (“in the belly) on 2 February here in the Northern hemisphere.  This sabbat is also known as Oimelc (“milk of ewes”), Candlemas, St. Brigid’s Day (or Brigit, Brighid, Bride, or Brìd), Là Fhèill Brìghde (Scotland), Lá Fhéile Bríde (Ireland), G?yl Fair (Wales), Brigantia, and Lupercalia, and may be spelled Imbollgc.

For those who were unable or preferred not to perform the Twelfth Night ritual of removing their Yuletide foliage from the home to release any fae or nature spirits residing therein, as one of the four fire festivals Imbolc is an excellent time to do so.  Burning your spent evergreens in the Imbolc bonfire will release and honor the fae while simultaneously celebrating the growth of the newly reborn Sun.

Here are some ways I honor and work with the fae on Imbolc:

Plantable Paper:

Our fae friends, as the guardians of nature, will appreciate any effort you make on their behalf to keep the earth green. Paper you can plant is a project you can do that involves both recycling and growing life-sustaining greenery.

Making paper from trash is really quite easy.  You can use newspaper, junk mail, discarded printer paper, gift-wrap, etc., to create paper pulp.  Just be sure to remove any pieces of plastic (such as windows on envelopes) and staples as they are not good for the environment or your blender.

Once you have gathered the materials you will be recycling, you need to create a deckle.  The deckle is simply a frame with a screen that lets water drain away leaving the paper pulp behind.  If you don’t have two old frames sitting around gathering dust that you can use, two unadorned inexpensive wooden frames about 8”X11” are readily available at craft and home stores.  You will need two pieces of screen about an inch bigger than your frame all the way round and of the type used on windows.  You will most like find this type of screen at a home or building supply store if there are no old screen doors or windows around from which you can “harvest.”  Using small nails or a staple gun, affix one screen to the flattest side of one of your frames.  When you are ready to use the deckle, place the second frame, flattest side down, against the screened side of the first frame, trapping the screen between the frames.

You are now ready to create your pulp.  Pour a blender filled with water into a tub (such as an old kitty litter tray or a roasting pan) that is at least 4” bigger on all sides than your deckle.  Then fill your blender to the halfway point with water and hand shred the equivalent of about three sheets of paper into 1” to 2” pieces and place them in the blender.  Begin at the lowest speed and work your way up to the highest speed until all of the junk paper thoroughly disintegrates.  Do this until all your scraps are blended, but do not overfill the tub; leave at least 2” to 3” unfilled.

Hold your deckle firmly on the longer sides and slip it into the tub of pulp at a downward angle until it is fully immersed.  Swish the deckle from side to side and back and forth, agitating and evenly dispersing the pulp in the water.  Holding the deckle level with the floor, raise it out of the pulp and let the water drain.  The pulp fibers that remain in the deckle are about to become your first sheet of paper!  Practice will make the amount of pulp in the deckle more (thicker paper) or less (thinner paper).

Set the deckle on a baking sheet with sides and gently lift off the top frame.  Sprinkle the wet pulp with seeds you have selected and that will grow in your area.  Sprinkle (or place) them in the correct density for the type of seed chosen.  Now place the second screen over the pulp and seeds.  Using a sponge, gently press straight down to remove water from the paper pulp.  Wring out your sponge often.  When the second screen is sticking nicely to the pulp, turn the deckle over and sponge again, this time upon the screen attached to the deckle, until you cannot remove any more water.  Try lifting the bottom of the deckle to see if your sheet of paper sticks to the deckle.  You want it to transfer to the second screen.  If it does not, flip again and sponge some more.

Once the sheet of paper is off the deckle, you can remove even more water from it by placing it between two absorbent sheets of paper called couching sheets.  If you do not have couching sheets, children’s white/light colored construction paper works okay.  Place the couching sheet atop the handmade paper still on the second screen and, using a pressing bar (anything flat, like a piece of 2X4) firmly press and smooth the sheet.  The handmade paper should lift off the screen and onto the couching sheet.  Place a second couching sheet on top of the handmade paper, sandwiching it between the couching sheets, and use the pressing bar again.  Remove the couching sheets.  Your paper is now ready to be dried.  If you want your sheets to dry flat, you can layer them between sheets of waxed paper and place them under old books or stacks of telephone directories; otherwise, lay them on a tablecloth and let them dry naturally.  (Note:  When disposing of your leftover paper pulp and water, do not pour it down the drain or toilet.  Strain the pulp out of the water and dispose of it in the trash, and use the water to water your outdoor plants, or your plantable paper if you plant it immediately.)

On Imbolc, during your celebration and ceremony, dedicate the sheets to the fae by asking for their blessing while passing the handmade papers through flame (bonfire or candle) and smoke (incense).  Here is an example of a blessing you may use, although it is always best to write your own or speak from the heart:

Imbolc Faerie Blessing
by Kat Cranston

Come hither now, Good Folk,

Nature’s first children, faeries free.

Guardians of all growing things,

Hear what I would ask of thee:

Elves of the Earth,

See that the soil is ready for birth.

Sylphs of the Air,

See that the winds blow gentle and fair.

Dragons of the Fire,

See that the days grow warm and drier.

Naiads of the Water,

See that the rains do softly nurture.

Go hither now, Good Folk,

Nature’s first children, faeries free.

Guardians of all growing things,

Do what I have asked of thee.

Then, as soon as the ground thaws or when it is time to plant the seeds you selected, place the dedicated paper at the correct depth into Mother Earth (which includes potting soil in containers, so it’s possible to do this on Imbolc!) and wait for the miracle of life to begin once again.  Know the fae will watch over the seedlings and that you have made a healthy contribution to the turning of the Wheel.

Paper Whites:

I don’t know about you, but when I lived in New England, by this time of year I was desperate to see signs of life.  I satisfied this need by “forcing” paper white bulbs.  Not only do they smell wonderful, but also their beautiful flowers are white, one of the colors of Imbolc.  In addition, my house faeries adore them.

On Imbolc, during your celebration and ceremony, dedicate your paper white bulbs to the fae by asking for their blessing while carefully passing the bulbs through flame (bonfire or candle) and smoke (incense).  Here is an example you may use, although it is best to speak from the heart or write your own blessing:

Paper White Blessing

By Kat Cranston

Little paper white

With your face so bright

Shinning like a light

After the long dark night

Little paper white

At your scent and sight

Passion will ignite

In every faerie knight

Little paper white

The faeries nearly fight

To cling to you so tight

In rapturous delight

Little paper white

The heart of every sprite

It is my wish to invite

To join with yours tonight

You will need a container that does not have any drainage holes and that is about 3” to 4” deep.  Shallow casseroles work well, as do ceramic dog dishes.  Fill the container with about 1” to 1 ½” of small stones or marbles; do not use anything else, like earth or sand.

Place as many bulbs as you can squeeze in (the more the merrier) with their tips pointing up (their bottoms will look like the bottom of an onion) on top of the stones.  Add another ½” to 1” of small stones or marbles on top of the bulbs to help keep them in place.  Don’t cover the tips; only cover about 2/3rds of each bulb.

Add enough water to cover the root area of the bulbs.  More than that and your bulbs will rot; less and the roots won’t begin to grow.  Maintain the water level (don’t do as I have done and forget to check their water!).

The bulbs don’t need any sun at this point, but when there is 1” to 2” of growth, try this trick to keep your paper whites from getting leggy and falling over.  If you don’t want to try this trick, tie a soft ribbon or yarn around the mass of stems when they start to fall over and insert a small stick to give them some support.  Pour off the water and feed your paper whites a mixture of water and hard liquor (i.e., vodka, not beer or wine).  It will reduce their height, but won’t reduce their bloom size.

To figure out the correct ratio, use the following table compiled from About.com, which shows alcohol proof converted into alcohol percentage and how much water to use with that strength of alcohol:

Proof Equivalent Water Alcohol
20 10% Use 1 Part Use 1 Part
30 15% Use 2 Parts Use 1 Part
40 20% Use 3 Parts Use 1 Part
50 25% Use 4 Parts Use 1 Part
60 30% Use 5 Parts Use 1 Part
70 35% Use 6 Parts Use 1 Part
80 40% Use 7 Parts Use 1 Part

You can now move your paper whites into a sunny location, but don’t let them get hot.  When the blooms appear, move them back into a cooler, shadier part of the house to help them last longer.

If you don’t have fae living with you now, this may be just the thing to attract them!  However, be prepared for small, bright and shiny items to go temporarily missing and to find oddments you’ve never seen before hiding amongst the dust bunnies (who may suddenly become very militant!).  Living with the fae is simultaneously meddlesome, loving, annoying, instructional, vexing and entertaining—and worth every minute!

    Bibliography and Works Cited/Recommended Reading:

“Paperwhites – Using Alcohol to Keep Paperwhites from Falling Over,” http://gardening.about.com/od/forcingandprechilling/qt/PaperWhites_Alc.htm

Imbolc Correspondences

Administrator February, 2010

February 1, 2

Other Names: Imbolg (im-molc)(em-bowl’g) (Celtic), Candlemas (Christian), Brigantia (Caledonii), Oimelc, Festival of Light, Brigid’s (Brid, Bride) Day, La Fheill, An Fheille Bride, Candelaria (Mexico), Chinese New Year, Disting-tid (Feb 14th, Teutonic), DisaBlot, Anagantios, Lupercalia/Lupercus (Strega), Groundhog Day, Valentines Day.

Animals & Mythical Beings: Firebird, dragon, groundhog, deer, burrowing animals, ewes, robin, sheep, lamb, other creatures waking from hibernation.

Gemstones: Amethyst, garnet, onyx, turquoise.
Incense/Oil: Jasmine, rosemary, frankincense, cinnamon, neroli, musk, olive, sweet pea, basil, myrrh, and wisteria, apricot, carnation.
Colors/Candles: Brown, pink, red, orange, white, lavender, pale yellow, silver.
Tools,Symbols, & Decorations: White flowers, marigolds, plum blossoms, daffodils, Brigid wheel, Brigid’s cross, candles, grain/seed for blessing, red candle in a cauldron full of earth, doll, Bride’s Bed; the Bride, broom, milk, birchwood, snowflakes, snow in a crystal container,evergreens, homemade besom of dried broom, orange candle annointed in oil (see above)can be used to sybolize the renewing energy of the Sun’s rebirth.
Goddesses: Virgin Goddess, Venus, Diana, Februa, Maiden, Child Goddess, Aradia, Athena, Inanna, Vesta, Gaia, Brigid, Selene(Greek), Branwen(Manx-Welsh).
Gods: Young Sun Gods, Pan, Cupid/Eros(Greco-Roman), Dumuzi(Sumerian).
Essence: Conception, initiation, insight, inspiration, creativity, mirth, renewal, dedication, breath of life, life-path, wise counsel, plan, prepare.
Meaning: First stirring of Mother Earth, lambing, growth of the Sun God, the middle of winter.
Purpose: Honoring the Virgin Goddess, festival of the Maiden/Light.
Rituals & Magicks: Cleansing; purification, renewal, creative inspiration, purification, initiation, candle work, house & temple blessings, welcoming Brigid, feast of milk & bread.
Customs: Lighting candles, seeking omens of Spring, storytelling, cleaning house, bonfires, indoor planting, stone collecting, candle kept burning dusk till dawn; hearth re-lighting.
Foods: Dairy, spicy foods, raisins, pumpkin, sesame & sunflower seeds, poppyseed bread/cake, honey cake, pancakes, waffles, herbal tea.
Herbs: Angelica, basil, bay, benzoin, celandine, clover, heather, myrrh, all yellow flowers, willow.
Element: Earth
Gender: Female
Threshold: Midnight

Rites & Rituals

John Conlin February, 2010

Imbolc and the Snow Moon

At first glance, this month might seem to present a contrast between the two rituals I will do. February begins with Imbolc and ends with what is commonly called the Snow Moon. When I take some time to walk through Nature, to breathe deeply the Winter air and allow my eyes to see past the obvious, I find a more magickal understanding.  Throughout my walk around the Wheel each year, I seek to find the wonder that lies within the moments I celebrate as a pagan man. For in that wonder, whether it is shouting brightly in Spring flowers or whispering darkly, hidden in the shadows of the Fall, I find an awe and respect that fill my spirit, connecting me more deeply to my path.

My own celebration of Imbolc is born of my interpretation of the dance between the Goddess and the God. I try to recognize and then acknowledge through ritual, the most prevalent aspect of each of their energies present in Nature. Imbolc is the moment on the Wheel between Yule, (the Winter Solstice), and Ostara, (the Vernal Equinox).  It is the place where we can truly start to believe in the turn, away from the dark and the cold, toward the warmer light of Spring. It is the Maiden’s initial dance of the New Year. It is the beginning of the great dance that will grow ever more passionate, from now until the fires of Beltaine burn. Her dance begins softly, a faint whisper of a dream as she moves through forest and field. With each gentle step she melts through the snow. Her beauty and charm sing out against the stark contrast of Winter’s pallor, a fancy that catches the eye of Nature and wakes the Earth from slumber. At Imbolc the Maiden’s presence is often fleeting at best. This is a mid-point, a place of balance, where the scales have not yet measurably tipped to favor Spring’s coming. Winter is often reluctant to wane and does not give up its hold without a fight. It is a fight that She will eventually win, no matter the storms Winter may try to conjure, no matter the grasp it seeks to maintain, She will prevail. And so it is here, on Imbolc, when I set upon my altar three candles to represent the transforming energies. In the west I set a red candle for the Mother, in the south a yellow candle for the youthful God and in the center stands a white candle for the Maiden. I place two chalices in the west, one filled with a deep red wine for the Mother and one with something light and bubbly,( I usually opt for champagne), to acknowledge the Maiden. I know that many choose to use milk for Imbolc but I feel that something effervescent more strongly captures the hopes and promise this point upon the Wheel signifies. I cast Circle, cleanse and purify, seal the Circle, and then call to the Quarters in the same manner as any other ritual. When I call to the Goddess and the God energies, I light the yellow candle for the youthful aspect of the God and then the red candle for the Mother aspect of the Goddess. As we pass the chalice of red wine around our Circle, each of us states what we are leaving behind with Winter. We will write this on naturally made, biodegradable paper which we will return later it to the Earth. Then we will say farewell to the Mother, taking her flame to light the Maiden’s candle and extinguishing the red candle. The remaining red wine or drink in the chalice is poured back to the Earth when we close the ritual. Once the Maiden’s candle is burning and we have talked about what is happening in the natural world, we pass the other chalice around the Circle. Here, we each state what we are going to manifest in the year that comes. We have done this in a variety of ways, from writing down a goal for the New Year, to passing out seeds that we will eventually plant in the Spring. I feel that in doing something that is tangible, I am better able to stay focused and nurture my growth. Just as the Maiden sets out to awaken the Earth and commit the energies once again to fulfill the promise of Spring, so do I commit myself once again to walk my Path. After re-affirming our promise to our individual Paths, everyone in Circle is anointed with a magickal oil. The Circle is released, and then we go outside to bury our Winter papers and return what is left in both chalices to the Earth.

The Snow Moon at the end of this month will serve as a good test of my resolve to hold onto what I touched at Imbolc. Every month when I look up to the full moon, I wonder what others before me saw and felt.  I ask to hear their rhymes and reasons, for assigning the names they gave to each moon. Aside from the obvious, what is there to glean from the Snow Moon? It comes at a time when most of us are tired of Winter and can no longer see any magic in it. We have celebrated Imbolc and have now filled our heads with thoughts of Spring. Perhaps the Snow Moon is meant to be a reminder for us to be patient. Maybe it is one last natural suggestion to cherish the remnants of Winter and not rush ahead without a focused purpose. Somehow by force or through seduction, the snow asks us to be still. It asks us, within that quiet stillness, to look inside ourselves and measure our balance. It reminds us that there is a flow to all things and that we are a part of that flow.  Spring will surely come, for change is both inevitable and constant. All things come more naturally though with patience and discipline. The seeds of Imbolc need time to germinate before planting. As I sit by a fire, holding off Winter’s last breath and look out at the moonlight reflecting off the snow, I see the wonder of this Full Moon.

Song of a Daily Druid

Alison Shaffer February, 2010

February is the hardest month. On Alban arthan, the winter solstice, we celebrated the rebirth of warmth and life, always new but also familiar; we rejoiced in the now-lengthening days and what we hoped they would bring. Yet in many ways this solar festival was merely an anticipation, as we looked ahead to the fire festival that begins the month of February: Imbolc, (from Irish, meaning “in the belly”). What we conceived on the darkest night, now begins to quicken within us, and we feel the inner pangs and hungers stirred by this change. Our bodies begin to awaken a little more, yearning to be outside despite the need for heavy coats and thick gloves. Mornings seem to come sooner, with a tantalizing freshness despite the overcast gray skies and the browns of mud and matted grass beneath the soggy snow. Though February begins with a burst of eager energy ready to delve into the spring season, true warmth remains a long way off.

The legend of the serpent (or badger, or groundhog) that sneaks cautiously out of its earthy den on this day speaks to the irony and frustration expressed, honored and released in this celebration. The creature, startled in the brightening light by its own shadow, dives back underground for “six more weeks of winter,” and we must wait until the solar festival of the vernal equinox, Alban Eiler (Welsh, “light of the earth”), for another celebration anticipating the exuberant blossoming of spring in May. In temperate regions all over the world, it takes at least four months, sometimes closer to six, before the promised renewal comes to full fruition in warm sunlight and golden-green tree canopies. The time between can be frustrating and difficult, with our intuitive awareness of the growing light constantly rubbing itself raw against the reality of sharp winds and freezing rains.

Many Witchcraft and other Pagan traditions focus on these festivals as fertility rites of the turning year, seeing this period of time between Imbolc and the vernal equinox (which some call Eoster or Ostara, after the Germanic goddess of spring) as the gradual movement from cold and dark to warm and bright, the steady growth of the Goddess into maidenhood and beauty, and the God into manhood and potency. Druidry, however, also embraces approaches that are more ecstatic or mystic in nature, emphasizing the role of inspiration and creativity, and the harmonious uniting of the self’s song with the Song of the World. The story of the serpent, an animal associated strongly with the Celtic fire goddess Brigid, belies the easy assumptions about the coming spring and speaks instead to the uncertainty, danger and sense of hidden potentials that must be both encouraged and respected.

Coming into Light

Inspiration, or awen, can be both beautiful and dangerous, powerful and overwhelming. The pan-Celtic goddess of inspiration, Brigid, was one of the most widely-worshipped and highly-honored deities of the ancient Celtic world (some scholars even suggest she was the equivalent of Ana or Danu, the Mother of the Gods according to Irish mythology); her name meaning “exalted one,” she was said to be not only a triple-deity of poetry, smithcraft and healing, but also to have a dual nature, one side bright and the other dark. This sacred ambiguity reflects the nature of inspiration itself, that can both lift a person to heights of wisdom and beauty, and yet also threaten to burn away or drown out one’s sense of selfhood and stability. Our relationship with such a goddess within the Druidic tradition is not one of mere subservience, of course, but one of reverence and respect for the nature of deity itself as capable of both blessing and destroying. Although it is likely that Imbolc first came to be associated with Brigid because of her ties to motherhood and the healing arts, this tenuously balanced engagement with the sacred source of inspiration has echoes all through the fire festival as well.

The story of the serpent crawling from its resting place deep within the earth on this day is perhaps one of the most intriguing, especially as it has been preserved in various forms all the way to the present and is now celebrated as the secular, somewhat silly holiday of Groundhog’s Day. It may seem strange that a bright, sunny day at the beginning of February would be a harbinger of many cold winter weeks yet to come, but if we consider the story as a metaphor for divine inspiration, we may begin to understand its underlying significance. After weeks of living in darkness and cold, our longing for light and warmth can push us restlessly away from our comfort zones as we seek creative outlets and energetic release. Yet when we finally break through into the warm sunlight, so often we can be overwhelmed and frightened: for every light also casts a shadow, and the in-spiration that leads to our in-sight might also reveal to us ugliness and flaws that we had not noticed before. Like the startled badger or groundhog, we might flee back into the safety and familiarity of darkness once again and hide there for quite a long time before risking another venture. But in the story of the serpent, we find not this cowardice and retreat, but an affirmation that “I will not molest the serpent/Nor will the serpent molest me.” If we respect and honor both aspects of inspiration — the warmth of sunlight, and the shadow it casts — we can establish a reverent relationship with the serpent of wisdom and insight, and Brigid its goddess.

Priming the Pump, Doing the Work

And so, the fire festival of Imbolc is not merely a fertility rite to celebrate the birth of lambs and the blooming of snowdrops and crocuses; it is also a time to think about our relationship to the light and heat of divine inspiration. In our mundane lives, we can feel our frustration and spring-fevered restlessness. Our resolutions for the new year may still be going strong, but more likely they have petered out as our resolve has ebbed and our energy waned. That first thrust towards new life that brought us into the light of the waxing year may have by now revealed to us the shadows of difficulties and obstacles we had not expected, and of flaws and shortcomings in ourselves that we have not yet accepted. And so, it is incredibly tempting to retreat back into darkness, comfort and laziness, to try to silence our restlessness with distraction and ignore the promptings of Spirit “in the belly” insisting that we wake up and shake life back into our limbs.

But because our relationship with Brigid, and with the inspiration of awen, is not a one-way connection but a mutual engagement, we are responsible for doing our part, for doing the work necessary to prepare us for the warmth of spring and the light of Spirit. While the three other fire festivals in Druidic tradition usually center around a sacred community bonfire, Imbolc is classically associated instead with the smaller, more intimate burning of candles. Blessing and lighting candles on this day, we remember and honor the act of bringing light into the small dark places in our lives, preparing us for the day when we step into the full light of the sun.

Because so many Pagans and Druids use candles as part of regular private meditation and prayer, this simple ritual of candle-lighting also evokes the importance of daily work as part of an on-going, gradual process of growth in both spiritual and mundane aspects of our lives. Just as a healthy body means a commitment to regular exercise and balanced eating — and cannot be obtained through the frenzy of crash diets or intense, injury-inducing workouts — a healthy spiritual life is one that sustains us through the dark, cold days of winter as well as the energizing, warming days of summer. If we want to integrate our spirituality most fully into our lives, we have to do the work, engage with the small details of living in relationship with Spirit. We have to light our candles and prepare ourselves, working to become the kind of people who can live in the light unafraid. In other words, we have to allow our eyes to adjust.

I like to think of this work as “priming the pump,” a metaphor that is also appropriate for Brigid as she is associated with sacred wells and springs and the flowing of healing waters. We must engage in the process of the spiritual life with commitment and hard work, so that our energies can find healthy forms of release that will not blind or distort, but will instead restore, heal and inspire. We light candles, little man-made bits of illumination, and we settle down to prayer and meditation, inviting awen into our lives. Our work may be silly or uncertain at first, but we move forward, inch by inch, day by day, as the sun climbs higher and we grow more accustomed to living a life of spiritual integrity and self-giving, sharing our light with others and appreciating and engaging with the darkness that surrounds it.

Goddess Cards

Anne Baird February, 2010

Journey Toward the Light:

Imbolc and Candlemas

IMBOLC Brigid2 Goddess Cards


In early February, a number of cultural holy-days converge, centered on prophecy, purification, initiation, and waiting for light. Two of them, the Pagan celebration of Imbolc, and the Christian feast of Candlemas, are celebrated on February 2nd.  It is hard not to feel that this is no coincidence, but evidence of a deep, underlying unity that links us in our journey toward the light.

Imbolc is the 2nd Pagan Sabbat, located halfway between Winter Solstice on December 21, and the Spring Equinox on March 20th.  Days are lengthening. The sun rises earlier, and sets later, and we sense that the Earth is beginning to emerge from its long winter slumber.

Into this landscape of returning light steps Brigid, the Exalted One, great Celtic Triple Goddess of fire, music, divination and healing. She passes from snow and ice into Spring; from the darkness of winter into warming sun.  Flowers spring up at her feet. Animals adore her. A calf leans against her; a swan spreads its wings.

In her arms, Brigid bears a lamb, always a sign of returning Spring. “Oimelc”, the Druid word for “ewe’s milk”, is the genesis of the word Imbolc.  It signifies, not just the birth of lambs, but Brigid’s deep maternal care for all creatures on Earth ~ including human beings. From the holy well on the right, we see that she is mistress of divination and prophecy. The harp declares her to be the patroness of music and poetry. The fire and the sword show that she can forge weapons as well as tools. That she is the defender and savior of her people. The bringer of light and justice. Imbolc is one of the four major Celtic Fire Festivals.

In contrast to Imbolc, Candlemas is a Christian holy day, though some believe it is directly linked to Imbolc.  The Pagan celebration, they say, morphed into Candlemas because February’s bad weather often made it impossible to have a bonfire outdoors . Because of this, Imbolc rituals were moved indoors, where candles were lit to replace the fires. Hence, Candlemass.

Purification of the Virgin in the Temple Goddess Cards

The church sees it differently. To them, Candlemas Day is the day of the Purification of the Blessed Virgin, celebrated 40 days after the birth of Christ on December 25th. It is also called the Feast of the Presentation of Christ in the Temple,

Mosaic law decreed that a mother who had just given birth was unclean for seven days.  After that, she was excluded from attending temple for another thirty-three days, remaining secluded in the “blood of her purification.” At the end of that time, she was expected to bring her child to the temple, where he would be presented to the priest, together with a sacrifice of a lamb, two turtle doves, or two pigeons, as atonement for sin.  Once her offering was accepted, she and the child would be purified and clean again.

In this story, and in the ancient image of this ritual, we see many themes in common with Imbolc. Purification, prophesy, initiation and light are all present.

The virgin presents herself and her child for purification in the temple. There, the Christ Child is received and blessed by the old priest, Simeon, initiating him into the Jewish faith. Anna, the prophetess, stands behind him, confirming the words of Simeon.  The old priest acknowledges the child as the long awaited Savior, who is to be the Light of the World. He is to be the fulfillment of God’s promise to bring light into darkness ~ an end to the long winter of Judaism’s despair under the brutal Roman occupation of their holy places.

The atmosphere surrounding the holy child, like the sun that rises above Brigid’s head, is filled with golden light. The haloes surrounding each head are like little suns, symbolizing their purity and sanctity. The tenderness of Simeon, as he stoops over the infant, reflects the loving care of his mother.

It is a remarkable juxtaposition.

At first glance, it may seem that there is little connection between the great Pagan Fire Festival, and Christian Candlemas. They follow two very different spiritual traditions. But beneath the surface we can detect a common journey toward the sacred, and a pathway that leads us from darkness into light.

Come Spring! And lead us toward that light.

Anne Baird, Designer/Owner of GODDESS CARDS, is a self-taught artist who has been painting and writing since childhood. Her chosen media for her unique line of greeting cards is watercolor, with touches of gouache, ink and colored pencil.

Her GODDESS CARD line grew from a birthday card she created for her daughter, Amanda, in 2001. Amanda was disheartened at being a curvaceous beauty in the Land of Thin. (Los Angeles.) That seminal card declaring, “You’re a GODDESS, not a nymph!” evolved into a long line of love notes and affirmations for ALL women. At over 125 cards, the line is steadily growing.

Anne is inspired by the archetypal Legendary Goddesses, who have so much to teach today’s women. Her greatest inspiration however, comes from the Goddesses of Today, who write her with wonderful suggestions and thoughts that expand her consciousness and card line.

She has launched  an E-Goddess Card website, where the Goddess on the Go can send Goddess “e-cards”, enriched with music and stories, at the click of a mouse. (A virtual mouse.)

Imbolc Correspondences

Administrator January, 2010

February 1, 2

Other Names: Imbolg (im-molc)(em-bowl’g) (Celtic), Candlemas (Christian), Brigantia (Caledonii), Oimelc, Festival of Light, Brigid’s (Brid, Bride) Day, La Fheill, An Fheille Bride, Candelaria (Mexico), Chinese New Year, Disting-tid (Feb 14th, Teutonic), DisaBlot, Anagantios, Lupercalia/Lupercus (Strega), Groundhog Day, Valentines Day.

Animals & Mythical Beings: Firebird, dragon, groundhog, deer, burrowing animals, ewes, robin, sheep, lamb, other creatures waking from hibernation.

Gemstones: Amethyst, garnet, onyx, turquoise.
Incense/Oil: Jasmine, rosemary, frankincense, cinnamon, neroli, musk, olive, sweet pea, basil, myrrh, and wisteria, apricot, carnation.
Colors/Candles: Brown, pink, red, orange, white, lavender, pale yellow, silver.
Tools,Symbols, & Decorations: White flowers, marigolds, plum blossoms, daffodils, Brigid wheel, Brigid’s cross, candles, grain/seed for blessing, red candle in a cauldron full of earth, doll, Bride’s Bed; the Bride, broom, milk, birchwood, snowflakes, snow in a crystal container,evergreens, homemade besom of dried broom, orange candle annointed in oil (see above)can be used to sybolize the renewing energy of the Sun’s rebirth.
Goddesses: Virgin Goddess, Venus, Diana, Februa, Maiden, Child Goddess, Aradia, Athena, Inanna, Vesta, Gaia, Brigid, Selene(Greek), Branwen(Manx-Welsh).
Gods: Young Sun Gods, Pan, Cupid/Eros(Greco-Roman), Dumuzi(Sumerian).
Essence: Conception, initiation, insight, inspiration, creativity, mirth, renewal, dedication, breath of life, life-path, wise counsel, plan, prepare.
Meaning: First stirring of Mother Earth, lambing, growth of the Sun God, the middle of winter.
Purpose: Honoring the Virgin Goddess, festival of the Maiden/Light.
Rituals & Magicks: Cleansing; purification, renewal, creative inspiration, purification, initiation, candle work, house & temple blessings, welcoming Brigid, feast of milk & bread.
Customs: Lighting candles, seeking omens of Spring, storytelling, cleaning house, bonfires, indoor planting, stone collecting, candle kept burning dusk till dawn; hearth re-lighting.
Foods: Dairy, spicy foods, raisins, pumpkin, sesame & sunflower seeds, poppyseed bread/cake, honey cake, pancakes, waffles, herbal tea.
Herbs: Angelica, basil, bay, benzoin, celandine, clover, heather, myrrh, all yellow flowers, willow.
Element: Earth
Gender: Female
Threshold: Midnight

PaganDad

Patrick McCleary February, 2009

Imbolc is almost here. And while the shadows are still lengthening and the cold feels like it will be here for a long time to come, we know that the spring and warmer weather will be here soon.

One of the themes for me at this point on the Wheel of the Year is the Hero’s Quest: The sacred journey taken by heroes of old to find the treasure of knowledge. As Pagans and Wiccans, we should always be searching for knowledge of all kinds. And so the Quest is an important idea for me. It closely parralels our own path to illumination and knowledge.

In my Family Coven’s tradition the story from Yule to Imbolc is that the Crone, locked away in a tower by the Lord of Winter, gives birth to the Sun at Yule. This taxes Her so much that She falls into a deep sleep near death. The Sidhe tend to her and succeed in making her young and beautiful again but they cannot find a way to waken Her.

So they send the Sun King, after He vanquishes the Holly King, on a quest to find the way to waking the sleeping Maiden. For in doing so He will waken the Earth from the slumber of Winter. They speak to Him of a sacred grove guarded over by a wise and powerful Deva.

Full of hope and light the young Sun King sets out on his quest to find the Sacred Grove. Long and far he searches for this Grove. When at long last He finds the sacred grove He follows the winding path through the labyrinth to the center. It is here that he is told by the Deva of the grove, that love’s true kiss is all that is truly needed to waken the Maiden.

This angers the Sun King. The fact that all this time has been wasted only to find that the answer is so simple. It is at this time that the Sun King is gently reminded of a few lessons, by the protector of the Grove. These lessons are:

That the journey we take is often the most important part. For, oftentimes, it makes us ready to accept the answers that we seek on our quest.

The Labyrinth is the path to initiation, and while there is only one path through, the hardest step is always the step going forward.

The Sun King’s journey, as long as it was, tells us to never give up if the cause is right and just. And it also tells us to strive all the harder in the face of adversity and challenge.

When you gather together with your famiy for this next Sabbat of Imbolc, keep these lessons in mind. And as Winter drags on remember that it is moving towards Spring and that we need to stay strong and hold out hope for warmer weather.

Imbolc and the Two Brigids

Anne Baird February, 2009

 Imbolc and the Two Brigids

In a world where we can turn up the thermostat when we get cold, it’s hard to imagine the sufferings of our agrarian Celtic ancestors in winter, centuries ago.

Light and heat were generated by fire. Shelter and warm clothing for all but the rich was woefully inadequate. Starvation was a constant threat. If harvests had been poor; if precious livestock perished in the bitter cold, or from lack of adequate feed, new calves and lambs would not be born. The necessary food supply would fail, and scores of people, particularly the young, the old and the vulnerable, would perish.

Imagine then the joy of common folk when Imbolc arrived! In the Pagan world, Imbolc is the 2nd of the four Sabbats dividing the Celtic year into winter, spring, summer and fall. Its arrival on February 1st is greeted with relief and celebration! Half of winter had passed away. The bitter Crone months were over, and the arrival of Brigid, the Spring Maiden, heralded the great turning of the year back toward the sun, and renewal of the Earth.

With Brigid’s return, days gradually lengthened, winter’s grip loosened, and seeds quickened. The birth of lambs or calves was a sure sign of spring. The Druid’s name for Imbolc was  “oimelc,” meaning ewe’s milk. Milk to our ancestors was sacred ~ as sacred, some say, as communion wine to the Christian. It symbolized a reverence for the Great Mother who was seen as the source of all life.

 Imbolc and the Two Brigids

Brigid is a Celtic triple goddess of fire. At her birth, it is said, a column of fire rose from the top of her head to the heavens. As Sun Goddess, she is the Light Bringer who presides over hearth and forge. She inspires the divine creative light of poets, musicians, artists and craftswomen. She nurtures crops, livestock and nature, generates fertility, and assists at childbirth. As Great Mother, she leans over every cradle. She is a mistress of divination whose sacred wells bring healing and glimpses into the future.

Her ancient names run the gamut of human experience. As war goddess, she was called the Flame of Ireland and Fiery Arrow. Other names were Brigid of the Harp, Mother of Songs and , Brigid the Sorrowful (she lost a beloved son and brother), Bride of Joy, Brigid of the Green Mantles, and Brigid of the Slim Fairy Folk. As Bride of the Flocks, swans accompanied her, and believers looked for the print of a swan’s foot in the ashes of their smoored fires as evidence of her passage.  Her special animals, the domestic cow and the sheep, reflected her concern for the feeding of families with meat and milk.

 Imbolc and the Two Brigids

In towns and rural communities, the Day of Bride was a celebration of women, a feminine festival. Young girls dressed in white went through their villages, handing out Brigid’s Cross to every household. An effigy of Brigid, created of straw, dressed and adorned with ornaments, might be carried through the town. Maidens might gather in a single house, where young men would visit and pay respectful court to them. Special foods were prepared, shared, and set outside or on the hearth to feed the goddess. Strips of ribbon or clothing were left on doorsteps, to receive her blessing, then hung, as protective talismans, in barns and homes.

Around 453 AD, the powerful energy of the great goddess was transformed by the Catholic Church into St. Brigid, and given a new biography. Following their policy of absorbing Pagan festivals into Christian feast-days, the Day of Bride was converted into Candlemas, the feast of the Purification of the Blessed Virgin, celebrated on February 2nd.  In this way, Brigid made the great leap from pagan Mother Goddess, to worship of the Virgin Mother by a Virgin Saint.

There were holdovers from her worship. Candlemas was celebrated with candlelight processions, hearkening back to the goddess’s role as Light Bringer. St. Brigid’s story reflected her Pagan roots in many respects. Her legend states that she was the illegitimate daughter of an Irish Chieftain and a Christian slave. Born at sunrise, it is said that the cottage where she lay glowed with fire. Her mother bathed her in milk, before handing her over to a Druid who was charged with raising her. Her father, a follower of the Old Religion, named her Brigid, after the great Celtic goddess.

We don’t know how she came to convert to Christianity, but it may have been through the influence of her Christian mother ~ or perhaps through a chance meeting with the charismatic Christian missionary, St. Patrick. Following her conversion, she and all her companions, former worshippers of Brigid, became followers of Christ and of His mother, Mary. They started Ireland’s first religious community of women. Based on her reputation for saintliness and love for the people, legends grew claiming that she was the midwife to Mary, the Mother of Jesus, and Foster Mother to the Savior. Her popularity in Ireland is second only to St. Patrick himself.

 Imbolc and the Two Brigids

St. Brigid founded the first Irish convent in Kildare, in a monastery sited at a shrine to Brigid. Virgins who had guarded an eternal flame for the goddess gave way to her namesake and her community of nuns, who re-dedicated the flame to Christ.  St. Brigid’s monastery became a great center for learning, the arts, and spirituality. The school of art that St. Brigid founded at Kildare produced illuminated manuscripts that became famous throughout Christendom.

This remarkable woman tended the eternal flame until her death on February 1 (Imbolc!) in 525 AD. On Imbolc of 1993, the Daughters of the Flame relit a fire in honor of the goddess.

One of the symbols associated with St. Brigid is the Cross of Brigid, a four-legged cross woven from rushes. She is said to have made this cross while explaining Christ’s story to a dying pagan.  Even today, people make these crosses and place them in barns and houses on St. Brigid’s day, as protection from evil.  Find out how to make your own Brigid’s Cross on Google!

It is fascinating to consider that the qualities and gifts of the great Celtic goddess, Brigid, are not lost, but rather reincarnated and reinterpreted in the life of Ireland’s greatest female Christian saint. For me, this indisputable fact demonstrates the immense power of folk religion to survive all efforts to suppress it ~ and to continue to inspire many who love the Earth, and hold the old ways and wisdom dear. There is no conflict in this. All is absorbed into the wonder of this vast universe in which “we live, and breathe, and have our being.”

A Gaelic poem about Brigid asserts that she “…put songs and music on the wind before ever the bells of chapels were rung in the West or heard in the East.”  How true. And yet, after those bells were rung, St. Brigid’s monastery continued in Brigid’s footsteps, and became a bastion of culture and the arts in a wild, untamed country.

The songs of both Brigids still sing in the hearts of those who honor their power to inspire and transform. Their flame will never go out.

Imbolc

Sky_Emmons February, 2009

Imbolc

Stop.

Listen.

The wind is whispering

“Winter is sleeping silently but Spring is near.”

In the silence

I can hear

Her breathe

And the stirs of things to come.

As the branches of trees transform from

The crone’s bone fingers to the maidens lush hair

I wait

And learn.

For in this silence

I keep

Wisdom close

From in the darkness

Comes life

I am life

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