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Celebrating The Old Ways in New Times Review & Interview with Gabiann Marin

March 1st, 2019

March 2019 for Celebrating The Old Ways in New Times

March
2019 for Celebrating The Old Ways in New Times

Bright
Blessings!

I
cannot tell you how excited I am that it is almost the Spring
Equinox! To prepare, I assembled a precut garden box today, and have
been diligently bagging up the dead leaves from last fall I spread
over the garden beds I already have. I never buy mulch that way! Once
the thaw starts, I dig out the leaves, and just throw them away.

While
I joyously begin celebrating Spring at Imbolc, the fact I can see the
green fingers of garden bulbs pushing up out of the earth reminds me
the growing season is set to begin very soon. I am buying seeds left
and right, and soon, we will start stockpiling the pea gravel and
soil for the new garden bed!

The
undesirable parts of things like cleanup, spending money on supplies,
and lifting and carrying heavy things must be performed to benefit
from the beauty of the victory garden we covet. I, for one, hate the
sight of worms, and have ever since I was a child. I, however know
that without those blind wrigglers, my garden will not grow, and if I
don’t see them, I know something is very wrong.

Like
the garden, our lives are made up of all sorts of things. Things we
like, and things we dislike. More than that, we also like and dislike
things about specifically our own selves.

Turn
on the television, and you can almost always find a makeover show, or
some type of advertisement for a service or product that will
completely transform you, supposedly getting rid of some aspect of
yourself you loathe. Our culture supports that self-loathing, as they
use it as excuse to earn money from us.

Now,
I am not saying we ought to forego improving ourselves. What I am
saying is that all of us have something we CANNOT change about
ourselves that we imagine to be some monstrosity. Some hate the shape
of their feet, the sound of their voice, the fact their hair is
naturally curly or straight. Some hate having an adams apple, and
some think their neck is too long or short. Some want to get rid of
freckles, or bleach their skin which they imagine is too dark. Almost
all of us have demonized some aspect of ourselves we simply cannot
help.

But
we are not monstrosities in any way. We simply misunderstand these
parts of ourselves, and radical self-acceptance is the only solution.
What better time for that than the Spring Equinox, which is often
used to get rid of the old and bring in the new? Instead of throwing
out some part of ourselves, why not change our way of thinking
instead?

This
Month’s Review

To
fit with this theme. I lucked into an interview with Gabiann Marin,
author of the awesome book, Monsters and Creatures. I
found the book to be well written, well researched, and an easy read.
Of course, she could not include ALL monsters and creatures from all
of time in the book, but she packed in quite a lot into the neat 196
pages.

From
the Basilisk to Zombies, Marin draws readers into the fascinating
world of creatures, and provides more than just lore. She includes
historical anecdotes, and education about real phenomenon.

I highly recommend the book, and it can be had through this link.

Not
only was I fortunate enough to review this good book, but I got to
interview the amazing Gabiann Marin!

Read
on!

The
Interview

Saoirse
– First, let me say, I was impressed with your book Monsters and
Creatures. I never know what to expect from a reference book on
creatures- and I was thrilled because I found your book very well
researched.

You
packed so very much good information into it. How long did it take
you to gather all of that in formation, and what was the process for
research you used? What background in research do you have, and what
is your philosophy about educating your readers as an author? 

Gabiann
Thank you.  The research part
was quite interesting.  I have grown up with many of the
creatures in the book in so far as I have loved and read mythology
and fantasy and history since I was a small child.  In fact the
very first book I bought for myself (at the age of seven)  was
The natural history of the vampire by Anthony Masters and I still
have that book. So I guess it took a lifetime to gather all the
information. 

The
greater challenge was how to get all the information I wanted to talk
about into such a small book.  I didn’t want it to just be a
dictionary of fantastic beasts.  I’m a writer and the power of
all these creatures are in their stories and I wanted to be able to
share that… Give a context of these creatures in history and
psychology and society.  

I
have been a professional writer for a long time as well as an
academic, so I read widely and have a pretty varied interest and
abundant curiosity in just about everything – so I
find researching information pretty easy. 

The
process for this book was really to decide what monsters and
creatures I wanted to include.  The publisher was pretty adamant
the popular ones were included… Which I agreed with… But
I was also intent on introducing readers to more unusual and lesser
known creatures and tell their stories too. 

Saoirse
– What made you decide to write about this topic, specifically? This
appears more like a long-term interest in these beings turned into a
good book to share what you have learned with others. Am I right? 

Gabiann
– Yes.  I love animals and the natural world and am fascinated
in how we, as humans, connect to and understand nature. 
I have always believed the stories of monsters and creatures are some
of the most potent and informative ways that we express our love and
fear of the world around us. 

Saoirse
– As I am Pagan, I know a lot of people who embrace belief in human
connection with supernatural beings. One friend said these
“creatures” may be nothing more than manifestation of
spirit people perceive so well, they mistake them for flesh! While we
know about logical explanations like- manatees can be mistaken for
mermaids, etc- what is your take on the theory my friend presented? 

Gabiann
– I have a rather unique perspective on people’s belief systems and
how they engage with the mystical, the natural and the
supernatural… And that is that however someone perceives these
creatures – as real or imagined, as pyschological manifestations
or as historical creatures… They are probably right. 

We
manifest our understanding of the world and ourselves through the
stories we tell and that shapes how we treat each other and the world
around us.  Spirit reaches us through story, symbol and
myth.  

If
your friend perceives spirit as a unicorn or a dragon.. Then
that is how spirit presents itself to her.  She is using these
stories exactly how they were meant to be used – for her to step
beyond the human condition and understand the world beyond herself. 

Saoirse
– I want to know all about you! Tell me about your writing in
general, and beyond that, YOU in general? What made you decide to
write? What else are you good at? What projects are you working on,
and what else is in the workings? 

Gabiann
– That’s a big topic… Where
do I start? 

I
suppose I have always been a writer, I wrote my first short story at
the age of eight and won my first literary prize when I was
fourteen.  I became a professional writer when I started
University.  I was originally going to be a vet but ended up at
the last minute studying writing instead. My mum was surprisingly OK
with this!  

I
started my professional writing life writing film and theatre reviews
and then actual plays.  I worked as a corporate copywriter for a
few years but realised it was a bit soul destroying so shifted over
and became a writer for charities and causes I believed in… Like
Amnesty International, The Wilderness Society and Greenpeace.  

I
also wrote for Australian television for a few years but it was a
hard road back then with very little Australian content being made.
So in 2000 I began writing children’s books.  In 2003 I
wrote a book for young readers about a child in Australian
Immigration detention called A True Person, which won a few
international awards but most importantly was the first book in
Australia to tackle that issue.

I
still write social justice material in fiction form but moved into
editing and writing non fiction after leaving an academic job in
2016.

Currently
I am dividing my time between teaching writing and film at
University, while editing and writing non-fiction, original and
adapted film scripts and completing a fantasy fiction book about
Medusa.

Saoirse
– Tell me about your personal spiritual path, and if it influenced
your work on this topic.

Gabiann
– I am Wicca and have been since I was quite young, however I am
more a pagan in the classic sense, in that I believe there is a
natural force which guides the world and creates and determines
life. I believe we need to understand and respect this
force… Which currently as a global entity we are not doing.

All
of my work has, in some way, reflected my belief that people are part
of – not in conflict with – the natural world.  And the natural
world is actually supernatural, in that it contains spirit as well as
material things.  This is hardly controversial, as literally
everyone in the known history of humankind has believed a
version of this – yet for some reason mankind have been
intent on focusing on the differences in this belief and killing each
other over how we individually choose to understand and express that
spiritual essence .  To me spirit is nature herself…
Everything in it is amazing.  It contains things which we are
only just beginning to understand. 

I
don’t follow any organized religion because I believe that most of
them limit us into hatred and division with both ourselves and the
other beings we share this planet with.  But I have a huge
respect for most religious people who are just trying to find ways to
connect with the bigger sense of power around them.  I believe
that when we are in contact with the natural world… Go beyond
the realms of mankind’s selfishness, greed and violence, we
can connect to that
spirit. But
honestly I do not think we as humans are the most important things on
this planet.  Not the single or indeed the main focus of any
spiritual force which may exist.  The trees and the rocks and
the mountains have watched us rise and they will watch us fall. 
Creatures we can barely imagine have roamed this earth thousands of
years before we were even conceived of.. And other creatures
will no doubt walk across our fossilized bones.  And that is a
good thing.  Nature is immortal. So the smallness and pettiness
of humanity and our need to find meaning and place has always
underpinned my work.  As well as a commitment to kindness,
justice and understanding … Towards each other and all
beings. 

Saoirse
– Have you had any personal encounters with creatures or spirits you
would like to share?

Gabiann
– I think there is magic in the world, and spirit… particularly
animal spirits, can help you find your way to that magic.

When
I was in my twenties I had a very hard time. As I believe most
young women in their twenties do in a world that is constantly
telling us that as females we are simply not good enough, pretty
enough, smart
enough. Then one night I had this amazing dream of two tigers who
embraced me when I thought they were going to rip me apart. 

I
woke up realizing that I was worthy and strong and loved.  I
still believe today they were manifestations of spirit telling me to
stop worrying about all the silliness around me and understand that
my purpose… the purpose for all of us,  was simply to
be a good person. Once I realized that, life became much clearer
for me and I was able to follow a path that wasn’t so concerned about
whether I fitted in with the very narrow ideology of being a
compliant, acceptable, quiet woman. Which I certainly am
not!  And rather tell stories and be part of the world in a way
that expanded, not limited my and other creatures existence.

I
am still very spiritual and have engaged with spirit in many ways
since then.  But I remember that dream so clearly even now. 
It’s why I became a pagan and a feminist. 

Monsters
and Creatures, as well as its companion book – Gods and
Goddesses, was written as an introduction into the history of
humankind’s need to use story and myth to understand the world. 
They are small books but I hope they pack a punch and give people a
bit of an insight into what unites us – which is story… and what
defines us – which is how we understand the world around us.  

They
are both written to be fun, informative and easy to read and I
really hope people engage with them.  Our continuing fascination
with supernatural creatures is one of the many things that unite us
as people.  And sharing these stories is the best way to create
connections between us across time and cultures.  

I
am happy to engage with readers but have a limited social media
profile as I find the online world to be somewhat mean-spirited and
focused on conflict.  I have a facebook authors page and an
Amazon Author’s page through which I am happy to engage with those
wanting more information about me. 

If
you are interested in getting a copy of any of my books they are
widely available through Amazon as well as most good book stores.  

Saoirse
– What is your FAVORITE Monster/Creature you included in your book,
and why? Any encounters, dreams, or visions of/with it/them?

Gabiann
– This is a bit like asking me to choose a favourite child! 

All
of them are my favourite in different ways. I love the more unusual
ones like the Japanese Yokai because they are just so quirky and,
although they can be a bit nasty, they are essentially just really
cool, interesting little creatures who don’t bother anyone and just
hang about doing their own thing. 

Researching
the book I found the bird-like creatures the most fascinating as
they were probably the ones I knew the least about. Again they are
usually positive, kind creatures who help rather than harm us. 

But
I guess if I had to pick a favourite it would have to be Medusa. She
resonates about the power of women and her story is one of injustice.
She was never a monster, just someone who was trying to live her
life. She only harmed those who attacked her and she was a victim of
one of the most heinous and cowardly acts in all of mythology. It is
impossible, I think, to see the story of Medusa as anything but a
parable about male violence against women and the hatred of the
established patriarchy of strong independent females. For that reason
she probably resonates the strongest. 

I
am actually writing a fiction book about her – its a crime caper
comedy believe it or not!  

For more information on Gabiann Marin Visit:

Gabiann’s Linkedin Profile
Her Author Page on Facebook you can follow.
Her Amazon Author Page.

The
Sabbat

The
Sabbat this month is Spring Equinox, known by many Pagans as Ostara.
Many take Bede and the Grimm’s word for it that Ostara was a
Germanic goddess who had a hare as companion and eggs were auspicious
to her.

Unfortunately,
no evidence that this was a goddess exists in imagery or writings
prior to Bede.

But
since writings can be lost, and many passed traditions on orally,
there is a chance this is true. It may also be true that Xtianity
absorbed the Pagan rites to Ostara in their Easter practices.

One thing that is NOT true is the ridiculous meme claiming Ishtar was the goddess Ostara because the name is similar to Easter. Ishtar was never venerated in the British Isles, and ancient British pagans had no knowledge of her whatsoever. Xtians converting British Pagans did not adapt Middle Eastern Pagan practice either.

If
Ostara was a goddess, she was, as Grimm, and Bede say, Germanic.

Both
Ostara and Easter are celebrated with the new life of the Earth, and
new spiritual life for worshippers in mind.

But
while Xtians think of it as their god rising from the grave, and
Pagans think of it in earth based terms, another way to look at it is
rebirth of way of thinking.

New
Life

Earlier
in the article, I spoke of the things we loathe about ourselves that
are things we cannot control.

Examples
I shared were of physical things we might not like, but have no
ability to change. Other examples include things such as the presence
of depression that is being treated as well as possible, but is a
lifelong condition, memory problems after stroke, inability to digest
a favorite food anymore, inability due to medical reasons to have
kids, or even being divorced when you did not choose to be.

My
challenge this time is to think of that thing which you cannot
change- and forgive yourself for it.

Believe
me, I do not say this lightly, as I have things I am upset with
myself for. I say things like “I am sorry for the way I am” and
“I wish you did not have to deal with the fact I have X problem.”

This
is perhaps the least productive thing we do as human beings. In
essence, we punish ourselves for something we have no control over.

We
make ourselves out to be guilty, when in fact, if we could change
whatever it is we hate about ourselves, we absolutely would.

So,
the self-loathing stops. Now.

It’s
going to take a conscious effort to undo your counter productive way
of thinking about yourself, and replacing that with forgiveness, and
amping up the self-love, and it’s one a one time, “fling a spell
and forget it” thing. It will take a different amount of time for
each person, and you may have to tweak the working to suit yourself.

I
want you to know that you are a perfect reflection of the creator,
and what WE think of as flaws are sometimes just things our culture
spits at. We have to train our minds to resist this cultural
poisoning, which is basically abuse, and VERY toxic. We have to
sometimes be the goddess or the father god for ourselves, and know
better than the crap we are told.

This
working entails giving a gift to yourself. You are worth it! This is
done in parts. How far apart you space the parts is up to you.

The
Working

To
start, get a plain white candle and a small receptacle to burn paper
in.

Get
paper, and writing materials.

Part
1
– You are going to sit down and write a letter to yourself.

You
are going to make it as long as you like. Go into great detail about
the thing you loathe about yourself and go ahead and cry out how much
you wish you could change things. It is okay to type and print out
the letter if you’d prefer not to hand write it. Include in the
letter why you understand you can’t change this. Say all you want
to about it and how you feel about it. Just get it all out. You don’t
even have to have one sitting be the whole letter. It can be as long
or as short of a letter as you want. It can even be just a paragraph
or less long.

Part
2
– Then you are going to write your goal for changing thinking.
You are going to have to really think about what thinking you need to
discard, but also what thinking you need to replace it with. Then,
you need to decide what action after the change of thinking you are
going to take. Be as detailed or as vague as asking your goddess or
god for guidance.

Part
3
– Have your initial letter, and then your other papers which
list your goals and planned changes, have your receptacle to burn in
, and light the candle. You can do this at your altar if you want to,
but you can even do this outdoors, or over the kitchen sink, or stove
if you prefer. Do this at the place where you are most comfortable
burning papers.

Read
your letter aloud to yourself. Let it all sink in, and as you are
reading, feel how crucial it is you let this self-loathing go. Then
read the second papers, and truly tell yourself that you are going to
lay aside the old way of thinking, and start the new way of thinking.

When
you have read it all, take one more sheet of paper, and write out a
very short summary of everything on the papers.

Burn
the papers, keeping the summary.

As
the papers burn say, “Out with the old, in with the new, I am the
goddess/god, and I am whole and perfect. So Mote It Be.”

Once
the papers have burned, release the ashes to the wind, and let your
candle burn all the way down. Clean your area up, and place your
summary somewhere you can look at it to remind yourself of all the
things you wrote. Because, remember, this is a long-term change, not
something you are going to release and forget. We have to make
conscious efforts to transform, most especially our way of thinking.
There is no “putting it out there to the Universe to manifest”.
We are going to do this ourselves, for a permanent change.

Part
4- Gift yourself something representing the change you are making. If
you hate your feet, get regular pedicures or start wearing shoes you
really love but thought you could not wear on “those” feet. If
you are upset you did not reach a goal, and the opportunity is gone,
celebrate a goal you DID make. If you are upset you have a chronic
condition that is never going to go away, pamper yourself somehow and
reassure yourself you are not to blame.

Blessed
Spring, and New Beginnings!

Blessed Be!

Monsters and Creatures: Discover Beasts from Lore and Legends (The Supernatural Series) on Amazon

***

About
the Author:

Saoirse is
a recovered Catholic.  I was called to the Old Ways at age 11,
but I thought I was just fascinated with folklore. At age 19, I was
called again, but I thought I was just a history buff, and could not
explain the soul yearnings I got when I saw images of the Standing
Stones in the Motherland. At age 29, I crossed over into New Age
studies, and finally Wicca a couple years later. My name is Saoirse,
pronounced like (Sare) and (Shah) Gaelic for freedom. The gods I
serve are Odin and Nerthus. I speak with Freyja , Norder, and Thunor
as well. The Bawon has been with me since I was a small child, and
Rangda has been with me since the days I was still Catholic. I
received my 0 and 1 Degree in an Eclectic Wiccan tradition, and my
Elder is Lord Shadow. We practice in Columbus, Ohio. I am currently
focusing more on my personal growth, and working towards a Second and
Third Degree with Shadow. I received a writing degree from Otterbein
University back in 2000. I have written arts columns for the s
Council in Westerville. I give private tarot readings and can be
reached through my Facebook page Tarot
with Saoirse
. You can, also, join me on my Youtube
Channel
.

Celebrating the Old Ways in New Times September 2018

Autumnal Equinox

Bright Blessings,

It is almost the Autumnal Equinox!

We are thankful the weather is cooling off. Some of us nearly suffocate when it is so hot, but it’s also sad that Summer plants are winding down.

I got a head start and threw some mums in pots, and am eyeing more at garden aisles at local shops. I put my radishes in the soil five days ago, and they have already emerged tall and strong!

Next, garden cleanup begins! I have mint, zinnias, black eyed susans, echinacea, and a huge tomato plant that will need cleaned up by winter, and I start that this week. I have large areas of these plants, so it is imperative I do little bits at a time. I have learned over the years that working with plants is done best a little bit here and there almost every day. I see so many people saving all their yard work up for ONE day every month or so, and some complain bitterly about it.

As with all things in life, doing things in moderation in the garden is beneficial! This way, you also get to enjoy the seasons regularly, as opposed to feeling that touching the earth is a chore and a burden.

Besides that, being out there regularly with your plants means you are fully aware of what is going on with them. As we are aware of the poisons of modern chemicals, and how it is killing this planet, the best way to ensure you can manage pests with organic methods is to inspect the plants often. If daily is not possible, at least three times per week is helpful.

Not being aware of the goings on of the plants and the organisms that are interacting with them is one of the main ways a garden can fail. Catch the issues fast, and fix them faster!

The Autumn

As the wheel is turning, the days cool, the nights come sooner, and the sun rises later. It reminds us to enjoy the warmth and growing season for as long as we can, because the cold winter and short days are just around the corner.

Autumnal Equinox falls on the 23 of September this year, and on that day, the day and night are both equal, about 12 hours each. Already I miss the longer days thinking of it!

At Autumn Equinox, Pagans often celebrate a Thanksgiving and the focus is on seasonal food and fellowship.., and I really like this idea.

It gives opportunity to do so before the responsibilities with blood kin and the conventional Winter Holidays rolls around. It also gives opportunity to do this gathering out if doors before it’s just too cold.

It is considered by some to be a time to complete unfinished business before winter comes. This is actually a good idea because just around the corner are the conventional holidays of Halloween, Thanksgiving, Christmas, and New Years. There will be little time between running to and from shopping and festivities to do anything else.

Pagans further have Samhain, and Yule to add in to those other holidays. Busy busy busy!

Depending on where you live, snow may start fairly soon, and getting places is not as easy as it is during the warmer months.

For some, it is a time to reflect on the harvest or things accomplished during the growing season.

Dr. Brinks and Dr. Brinks

This month’s film falls in with that theme.

It’s called Dr. Brinks and Dr. Brinks, and here is its official trailer:

The film follows the death of illustrious doctors, both named Dr. Brinks who were a married couple. They were considered by many to be perfect people, and were touted as living saints with an almost cult-like following by some.

Unfortunately, some people who are married to their careers allow their family life to suffer. Not only did the parents fail to be close with their children, but they somehow managed to belittle, and shame their kids for not rising to greatness in the way they, themselves did.

The film begins with their son and daughter fighting bitterly following their parents funeral, and trying to squeeze a tiny bit of inheritance out of the parents who basically discarded them in favor of their careers.

The film shows how the adult children feel their own lives are lacking, and shows how both kids deny their own grief because they felt they lost their parents long ago, so their death is irrelevant. Why mourn somebody who basically dropped you?

Their son chastises his sister mercilessly, and she retaliates, and they even wrestle and scream at one another. Grief hits both kids when they least expect it, and in ways they struggle with.

It turns out, the parents were not the great saints they made people believe they were. Their perfect personas were a front for a horrible secret. Not only were they bad parents, but they were just bad people.

The son and daughter are able, with this shocking revelation, to pick themselves up, forgiving themselves of their imperfections, and repair their relationship with one another.

The Hidden Truth

The occult lesson this film teaches us is that belief does not always reflect reality, nor does it create it.

Our Pagan and New Age communities often want to teach us that we control all in our realities with the power of our will and belief, and yet that’s simply not how the world works.

Like being unaware of pests or diseases that can decimate your plants, the kids in Dr. Brinks and Dr. Brinks were completely unaware of the awful things their parents did. Everybody is unaware of these things, but they happen anyways.

Once the truth comes to light, we can either crumble, or pick ourselves up, and move forward, towards improvement.

Hidden truths still affect things.

Besides this, we oftentimes lie to ourselves, and we make it impossible to function in reality. We cannot imagine the world to be as we want it, and conjure that based on wishful thinking. We have to live in harmony with the way things actually are. We CAN change some things, but of the things we cannot change, being in denial is crippling, and hinders us as magical practitioners.

In the film, the Brinks kids were lied to, and they further lied to themselves. It held them both back from believing the beauty in themselves, and it pitted them against each other.

The truth was told, and poof! The spell was broken!

This was not a favorite film of mine, and truthfully, I don’t enjoy films that use sex and nudity to excite viewers, but it’s not a bad film due to the lesson it teaches. It moves a bit slowly for my taste, and relies very heavily on “cool” modern things and images to try to engage middle-aged folk who still want to live as they did in their 20’s. Both characters try too hard to act carefree, cool, and younger than they actually are. They want to be without responsibilities, but it turns out both of them are actually very reliable people, and in the end, they show they can count on each other. However, I really believe the over trying of the Brinks kids was just another illusion they maintained to make themselves feel better, and it’s very appropriate.

More on The Equinox

How this ties in with the Sabbat is at the time of harvest, we may find we are in a place in our lives we just don’t expect, or we may have some new revelation that has us reeling from the shock of it. I have written a ritual in years past for celebrating the unexpected harvests, that are a wonderful blessing we did not expect to get!

But what about when something not good happens we had not expected…something that is really not a blessing? Or what if it MIGHT turn into one with time, but we are just not thrilled with it?

What then?

How do we accept the way things are, and move forward?

The answer is to do a ritual breaking of our illusions, as a rite of passage, and ask for guidance. When hard work towards something falls apart, it can be beyond disheartening, and for some, ritual workings can aid in moving forward to the first step in the right direction.

An end of the old way of being at harvest time celebrates and honors where you have been, and serves to thank the gods for revealing what is to come. Sometimes, we harvest hard truths that are painful. We may ask “Why me, gods?” We can be in denial and mourning, and a time of processing this pain if crucial for processing change for some. The energy of the season can help with your process of accepting what is, and moving into what you actually DID harvest, and that is a new way of being.

Fall Equinox Moving Forward Ritual

This will be a three-step ritual and will entail travel. It does not need to be far, it just needs to entail walking away from the old, and going into the new, forward in the direction that you need to. You can even just walk from one end of the room to the next if it is appropriate, or you can do a trip if you like.

You will begin with either a new pair of shoes or a new pair of socks to take along.

You will start out with the old shoes or socks you wear when you set out, and end by leaving the old pair someplace, changing into the new pair, and leaving them behind to symbolize discarding the old illusions, which created the wrong way of being.

You will custom tailor this to yourself based on the basic structure.

What you need to do is three things

  1. Pick a starting place that represents where you were back when you still believed what was false. At this point, you should be in acceptance of whatever has changed, and the fact you have to adapt. If you want to say some words, or do a prayer, you can, but you don’t have to. An example would be. “I stand here where I was once in darkness, and I step away, moving towards the truth. I leave behind all illusions , and misconceptions here, and pray to my gods/esses for the guidance. The only way is forward. So Be It.” Leave some sort of a gift for the powers that be. Next, you move towards a middle location on your journey. You will be wearing your old shoes or socks, and take with you the new pair.
  2. Your second location will be a representation of the process of the change. You will next go there as the halfway point. This should be a place you find comforting where you can return in times when you need to recuperate and catch your breath. If you want to say some words, you can say something like.“ This is a place of light, healing, and growth. This is a place that will comfort me in the changes that are to come. I draw strength here, and renewed, move towards my new truth. Let this place be healing, and strengthening in times I am afraid, weak, or reluctant to keep moving forward. Let this place bless these shoes/socks that I will wear to carry me. The only way is forward. So Be It” Take the new shoes and socks, and lay them on the ground, and let the energies for this safe place soak in for a bit before leaving. Leave another gift for the powers that be.
  3. Choose a location that represents the new way of being and embracing of the new truth. If you would like to say some words, as you change, go ahead and say something like “ The truth is harder than the illusions, but living by illusions is unacceptable. Let this be as a reminder to me of how far from the darkness I have come, and he way forward in the light will be difficult at times, but nothing is better than freedom to walk in the truth. May my gods/esses bless and guide me. I will not go back. (Take off the shoes or socks, and put the new pair on) The only way is forward. So Be It.” Throw away the old pair of shoes and socks.

May your new change in light of the truth bring only good things. If there are difficulties in the transition, may you have the strength, and love and support of others to weather the struggles. May your new life with the new reality be the best life you have had yet, and may things get better and better.

Blessed Equinox.

Blessed Be!

***

About the Author:

Saoirse is a recovered Catholic.  I was called to the Old Ways at age 11, but I thought I was just fascinated with folklore. At age 19, I was called again, but I thought I was just a history buff, and could not explain the soul yearnings I got when I saw images of the Standing Stones in the Motherland. At age 29, I crossed over into New Age studies, and finally Wicca a couple years later. My name is Saoirse, pronounced like (Sare) and (Shah) Gaelic for freedom. The gods I serve are Odin and Nerthus. I speak with Freyja , Norder, and Thunor as well. The Bawon has been with me since I was a small child, and Rangda has been with me since the days I was still Catholic. I received my 0 and 1 Degree in an Eclectic Wiccan tradition, and my Elder is Lord Shadow. We practice in Columbus, Ohio. I am currently focusing more on my personal growth, and working towards a Second and Third Degree with Shadow. I received a writing degree from Otterbein University back in 2000. I have written arts columns for the s Council in Westerville. I give private tarot readings and can be reached through my Facebook page Tarot with Saoirse. You can, also, join me on my Youtube Channel.

 

Bright Blessings!

We have “sprung forward”, and are rejoicing that the daylight hours are longer. Some of us are STILL adjusting to the time change, however happy we are about it. Spring officially starts in four days from the time I am writing this, and many have already had their Sabbat celebrations for it.

Like many others, I am coming out of hibernating with the warmer, longer days. My energy levels have increased, and my mood is more enthusiastic. I have been a LOT more busy, and that means that I have forgotten to pace myself. As a result, I have had a couple days when absolutely nothing got done, and I sat around a whole lot.

One thing that has gotten done is massive patio cleanup, and hand fertilizing of the raised garden bed we built some years ago. I have carefully crumbled eggshells, cut up fruit peels, and thrown in both tea grinds, and used coffee grinds.

I am glad I live in modern times and get to “cheat” and throw in store bought soils as well. Soon, peas will be planted in the beds, and after those are spent, pretty flowers, all of which I have seeds for already!

Spring is a big deal at our house!

In Nature, everything is sprouting, and the snowdrops are already glittering through last fall’s dead leaves, on the forest floor. Daffodils are about to sprout, and our crocuses came up first, and soon, fritillaries will follow suit.

Birdsong has returned, and gets louder daily. Squirrels, and bunnies are jumping all over the place, reminding us of how very alive the Earth is. I’ve even seen a couple of mosquitoes already!

Everything in creation from plants, to animals, and even people , are seemingly awakening from Winter’s deep sleep, and are raring to get out in the sunshine and enjoy life!

Some of us spend time outdoors, gardening, and “grooving with Nature”, as my Priest puts it, but are more into the arts. We create, we dance, we enjoy music and theatre. Many of us LOVE to read! What is better than a nice book, and a hot cuppa’ in a cozy room with Spring light streaming in?

Those who are prolific readers are in for a real treat!

A new book was published recently, and let me tell you, it’s an exquisite read.

It’s called Megge of Bury Down (The Bury Down Chronicles) (Volume 1), which is part of The Bury Down Chronicles by Rebecca Kightlinger and is set in Thirteenth Century Cornwall, England. It is magical, chock full of mystery, the Old Ways, and Family Traditions. This book draws you in immediately, and Kightlinger’s descriptive narrative voice is so deep, you actually FEEL like you are THERE, watching in person. The firelight flickering in the darkness is so well detailed, you can almost smell the woodsmoke, and the faces of the women are so well described, you can almost reach out and touch them. You need this book, like , yesterday. Step into Bury Down with Kightlinger’s book.

 

 

I was lucky enough to get the opportunity to speak with Kightlinger via emails, for an in depth, very intimate interview, in which she speaks not only of her book, but her own background, and women’s issues.

First, please have a look at her amazing website:

https://www.rebeccakightlinger.com/

 

And next enjoy the interview! Afterwards, this month’s working will be provided below.

 

Interviewing Rebecca Kightlighter

 

Saoirse (S)– Bright Blessings, Rebecca. First, tell me a bit about yourself and your work!

 

Rebecca Kightlinger (R)My book, Megge of Bury Down (The Bury Down Chronicles) (Volume 1), is about the daughter of a midwife in medieval Cornwall. Megge’s mother and aunt– a healer and a seer, respectively—each hold an ancient grimoire that they must pass down to their daughters, who will then become their apprentices. The books are companion tomes that together enable the women to harness the knowledge and wisdom of every previous heir to the books. They are able to query these ancestors in order to learn the secrets that enable them to serve the people of their village. The problem is that although Megge wants nothing more than to become a woman of Bury Down and be truly a part of her family, she is frightened of her mother’s book. When the time comes for her to accept it, she refuses. 

The stakes are very high for Megge’s mother, so she and Megge’s aunts must bring Megge to accept her charge and assume her role as a woman of Bury Down.

The themes are the desire to belong while being unable or unwilling to do the one thing that will make you a part of the group; the desire to find and follow your own path despite pressure to follow one laid down for you; and the closeness that can unite two people of different generations, the younger being able to learn from the elder, who brings wisdom and unconditional love.

I was an obstetrician gynecologist for many years; but in  2010, a serious injury to my right hand brought that work to an abrupt end. It was then that I started writing fiction. One day in 2011, when I was writing another story, letting scenes play out in my mind and describing them on paper, I saw not New York City or Amsterdam, where that story was set, but a pastoral scene: a grassy hill where sheep were grazing and a girl dressed in rough, heavy woolens was sitting on a big rock at the top of the hill. The girl seemed to look right at me and said, “When you’re done with those Dutch people, I want to go next.” And when I had finished the other story, she showed up again and just started telling me about her life and the lives of her ancestors. At the time, I knew very little about Cornwall and even less about the middle ages. But Megge spoke to me clearly, and with humor, showing me the scenes, and I felt this was something very real, though I had never before experienced anything quite like it.

Having been a visitor to Lily Dale spiritualist community many times, I called a medium, Jackie Avis, to talk to her about it. We had a telephone visit, and even before we started to talk about Megge, Jackie said she was seeing near me a big, very old book with a heavy wooden cover carved with symbols. She perfectly described The Book of Seasons, the book Megge was so afraid of. Our long conversation set my mind at ease, making me comfortable inviting Megge into my life. 

I knew that in order to tell this story well, I would need some serious writing skills, so I applied to The University of Southern Maine’s Stonecoast MFA program. Poet Annie Finch was the director, and we spoke by phone. It was she who accepted me into the program.

In the summer of 2013, I went to Cornwall to visit the place I thought might be the region Megge had described as home. Arriving at Botelet Manor, where I was staying, was an incredible experience. Everything Megge described was right there. There is even a house on the manor that had been there during Megge’s day. The remains of Bury Down hillfort, built thousands of years ago, stood at the site Megge had described as the healer’s grove, where women came for healings at night. The church, the village location, and the castle were all as I had seen as she spoke.

Writing this book has been the most rewarding experience, and I hope this comes through in the book. 

 

S- I will add, I am a psychic advisor/seer/reader, or whatever people choose to call me also. I am thrilled you spoke with a seer! I refer to this as a gift of spirit, as do many others. I feel we all have gifts of spirit including, speaking with the dead, healing, comforting the grieving, ability to use prayer to intervene in other’s lives, etc. What are your personal beliefs and views about oracles/seers?  Do you feel you have gifts of spirit, and if so, what are they? It sounds like a spirit showed up and told you her story! Is that right? What is your spiritual path, and how does that influence your writing of this book, and your writing in general?

 

R- My mother and great-grandmother had strong spiritual gifts, and it may have been their openness to spiritual communication that has enabled me to accept this communication without fear, judgment, or censure. Like you, I think we all have the ability to perceive the presence of some who are now, as Megge says, in the ether. I sometimes feel my mother or father very near and have had communication of a sort with my mom through dreams after she passed. She told us in her final days that she would “stay nearby as long as possible” to comfort us after she passed, and when she did, I felt her spirit in the room with us for a good long time. It was a sense of joy I’ve never forgotten. 

I believe strongly in the power of intention and prayer, and I know that people’s needs are somehow made clear to the person who can help. I’ve been in that situation many times as a physician, and I know it’s true.

Is Megge a spirit? I can’t say. All I know is that when I’m ready to write, she seems to come and take me through her story. I don’t see or hear her with my senses, but her words come through me onto the page along with scenes as clear as any you’d see in a movie. And the only time this happens is when I’m at my typewriter or keyboard, ready to write. Her home, her village, and all the people in her world are just as vivid and consistent as anything in this world. 

I don’t know what my spiritual path is or where it is leading. One thing for sure is that my daily life is much more solitary that it ever was, and this feels right. It’s not lonely or boring in any way. The writer’s life seems to suit me now, where it would have been wrong for me before this. I used to have a busy practice, which I loved, and I worked with and taught some wonderful, caring, skilled, intelligent people. My patients, mostly middle-aged and elderly women for the last ten years of my practice, were smart, canny, funny, and insightful. I loved being their doctor. I remember talking to a lot of them about matters of the spirit, and I saw that as we all got older we seemed more in touch with it. It stopped seeming like something outside ourselves and became a source of both comfort and, well, interest, for lack of a better word. As I and my patients and friends began to experience more of the spiritual, we began to talk more openly about it and realized that we were having many of the same experiences. 

Other authors, I’ve learned, experience a similar kind of communication in their writing. One young man related in a lecture that when he sat down to write, he would close his eyes and see his narrator arrive at the door and ring the bell. He would let her in, and she would tell him her story. At a recent book-signing event, I asked the author how he invented his characters, and he kind of laughed and shook his head. “They just show up,” he said. “They do whatever they want. I had no control over this story.” Other writers have no idea what this means. They construct charts and plot points and have the beginning, middle, and end mapped out before they even start their story. Many search newspapers for inspiration or ideas, or capture snippets of conversation that they write down and build a story around. That sounds harder to me, more cognitive, but is probably a more efficient use of writing time!

For me, the cognitive part begins after a scene is down. I research the era and place–I visited the place Megge described–and cut and splice scenes, sometimes changing names or details where needed. But I don’t change the overarching story. I stay true to what I’m seeing so the story can continue to move forward. It may sound funny, but I want my narrators to trust me. I want the narrators who are waiting in the wings to tell their stories to know that I won’t mess with them too much. 

It feels like there are countless narrators/spirits out there waiting to tell their stories and searching for someone who can “hear” them. Is this how we return to the living world? Through a storyteller? Is this why many stories somehow just ring true? I can’t say. The first novel I wrote was narrated by an entire town. I had asked my husband for a manual typewriter for Christmas one year. He bought me an Olivetti, and I sat down at it for the first time ever and had no idea what to write. So I closed my eyes and thought, “Who has the story?” And in seconds, probably thirty or forty people showed up in my mind’s eye, all looking like working-class people and farmers from the 1930s, and all jostling to be the one to tell the story. It seemed they had all come back to tell their part of a horrific event that involved all of them but that that none of them knew the whole story of. Each one ended up telling his or her part, often interrupting each other and correcting details. Every night, at 8 pm, I sat down to write. For an entire year. And the whole story came out, all the details that had been kept secret. When it was done, those narrators disappeared. I’ve not heard from them again. One day, when Megge’s story is done, I’ll go back to that one. I hope I will have developed the skills by then to tell it well.

And this is probably much more than you wanted to hear! But it is unusual for me to be able to relate this kind of information about myself and my writing to someone who will understand and not judge. I’ll be very interested to learn if others have this experience and how they deal with it. How it first started and how they reacted. To me, it felt natural, inviting. I’ve never questioned it, and I hope it never stops

 

S- As somebody with a medical background, how does the past misunderstanding of illness, combined with superstition strike you? What do you have to say about it? Have you ever seen similar attitudes in today’s world?

 

R- There have always been and probably always will be superstitions about illness. Back in the Middle Ages, when so little was known about the body in health or illness, it’s understandable that people would confuse association with causality. The scientific method hadn’t yet been designed to distinguish between the two. So, when a patient made a spontaneous recovery from illness after taking a remedy or submitting to bloodletting, charms, or prayers, the association of that treatment with recovery meant that it must have worked! Word went out, and the treatment became more widely used.

My feeling is that even today there are treatments that work but whose mechanism of action we don’t understand despite considerable scientific research. Additionally, there are many treatments and remedies that might be beneficial but that will never be adequately studied simply because no one has a sufficient stake in the results of controlled, double-blind studies. And if the research might show that the product doesn’t work, it’s a gamble. For this reason, some approaches that are considered “superstitious” or “magical” may never be scientifically proven safe and effective, even if they are. 

But, while superstitions in healing can sometimes result in harm, I’m less concerned about that than I am about people harnessing the power of superstition to do ill to the most vulnerable in society. We saw this in Megge’s story just as many have seen throughout history: the most powerful in society using both superstition and strong beliefs against the most vulnerable.

In the worst cases, superstitions are thinly-veiled excuses for committing violent acts. In The Midwife and the Witch, author Thomas Forbes cites “the crowing hen.” From the time of Aristotle until as recently as the late 1800s, a female showing masculine characteristics or behaving “like a man” (i.e., talking) was said to foretell doom. Often, this resulted in the death of the offender.

Whistling maids and crowing hens

Should have their necks wrung early.

(Scheftelowitz, 1913; Jones 1880)

A German proverb prescribed punishment for both hens and women who would dare make their voices heard:

When the hen crows before the cock

and the woman speaks before the man,

then the hen should be roasted 

and the woman beaten with a cudgel. 

(Abbot, 1903)

So, to my mind, the danger of superstition is not so much that the superstition itself will directly harm the believer, it is that others often use the power of belief to control and punish. In the case of Megge and the midwives in her life, someone uses both religious dogma and fanciful beliefs as an excuse to harm both women and children. 

 

S- Attending University in Maine placed you in New England- not horribly far from Salem, Mass. where one of the most famous accounts of witch scare happened. Have you studied this much, or have any insight into it? 

 

R- I’ve studied witch trials from all over the world and in different eras. When I first started looking into the history of this horror, I went to the Cornell University special manuscripts library and studied some original trial transcripts. 

I came away with a picture of ordinary women being tried, often tortured, and put to death after having been accused of witchcraft, sometimes by her neighbors, and often out of fear or retribution. The accusations rarely made sense, and the atmosphere of misogyny and hatred was almost palpable in these documents. Those who controlled communities engaged in witch trials needed a scapegoat for their rage and to control those in their jurisdiction, and this was often either the most vulnerable member of the community or the outsider.

Midwives were often targets of accusations, especially in the Middle Ages, as they treated the most frequently maligned portion of the population–women–and they often did so through techniques and remedies outside the understanding of the medical and religious communities. This made them suspect, and suspicion made them victims.

 

S- Magic is all around us, and in many forms. Your ladies in your book understand this, and practice well. They understand the power of blood bonds, as well as adoptive family bonds. They understand the power of women working together in a man’s world. They understand the power of working in generations. Today’s neo-practitioners are 50/50 in love or hate with this idea. Some shun it, and recognize no elders, believing they are born very powerful and don’t want anybody telling them how to practice. Some like me value our elders, who are passing our craft on to us. This is more ancient, and what the women of Bury Down are doing. I see value in both, personally. In your historic readings, what have you read about passing traditions down? About mentors and students? About family traditions? What examples can you share from history?

 

R- Nearly every profession, skilled trade, and educational or spiritual community relies on one generation teaching the next through both formal, didactic education and mentorship or apprenticeship. The alternative to being thought by someone more skilled or educated is to be an autodidact. People will dispute this, but while I understand that many of us possess innate talents and gifts that we can develop to some extent on our own, I think raw talent needs shaping from the outside, otherwise one’s learning tends to center on readings and teachings that substantiate our own theories and biases rather than challenging or questioning them with an eye to dispelling misconceptions, arriving at a truth, and honing our skills. 

Living by and passing down traditions is documented in religious, cultural, medical, artistic, and every other societal group or profession I can think of. While there are many short-lived splinter groups organized and led by one person, religion and spiritual traditions probably provide the most universal example of laws, rules, mores, and history transmitted to children through their parents, their schools, and their religious/spiritual leaders and teachers, with didactic learning supplemented by sometimes very intimate, inter-generational mentorship in the home. This is documented throughout history in religious texts and in literature ranging from The Iliad to the Mists of Avalon and The Red Tent

Another example of passing down traditions is the oral, storytelling or bardic tradition strikingly manifest in The Mabinogion, a suite of eleven Welsh prose tales passed through generations by storytellers (another profession whose practitioners learned from masters from the preceding generation).

Finally, witchcraft and magic have a long tradition of being practiced by those who draw on ancient knowledge coupled with the skill and insight of a master practitioner. In preparing the manuscript of Megge of Bury Down, I studied numerous grimoires including Picatrix, a compilation of works from the ancient, the medieval and the Renaissance eras, which urges its readers and students to learn from sages: “The wise who are endowed by nature with intelligence never cease nor neglect to seek and inquire that they might learn and understand the secrets of the sages, who sealed them up in their books and wrote them in hidden words, that the aforesaid might search them out by careful investigation until they attain what they desire…” [The Picatrix, Trans. Greer, John Michael, and Warnock, Christopher. Adocentyn Press, 2010, 61.] 

While I am neither witch nor magician, I see in the writings about spiritual practice the value of sages, of teachers, of mentorship. This is the basis of Megge’s story and path. She seeks and finds mentors throughout her life; and this, I believe, is what many people have always intuitively known they’ve needed, have sought throughout history, and continue to seek.

 

S- What that we have not discussed would you like included in my article, please?

 

R- Megge of Bury Down is the story of a young girl growing up in another time and place. It is historical in that it takes place in the past. But it is not really about the history. It is magical realism in that Megge’s family is charged with passing down two grimoires whose power preserves the spirits of their ancestors. But it is not about the genre of magical realism. 

The historical research and the literary technique here serve story: the story of a girl growing up in a family of women. A girl who wants to be one with the mystical women she admires but whose fear and misconceptions keep her apart. A girl who must find the courage to look past her fears to a terrible truth and find a new path. It is about the love, the traditions, and the teaching that unite generations. It is about the women of Bury Down, but it is mainly about unbreakable bonds, crafted over lifetimes, that precede us into each life, sustain us as we find and do the work we came to do, and then guide us into the next. 

 

Many thanks, Rebecca for this amazing interview! Blessed Be!

 

Click Image for Amazon Information

 

This Month’s Working

Our next Sabbat after this is published is Beltaine. For the first time in years, I am not hosting!

I’m also not planning to attend Sabbat anybody else hosts!

What will I do with myself for Beltaine this year?”, I wondered.

I thought on it, and was inspired by some things I saw, and decided to send out an appeal to other women to do a One Month Challenge with me instead of a one-time Sabbat rite.

In Wicca Beltaine, May traditions crown a May King and May Queen, and they represent the Goddess and God in ritual, blessing everybody, and bringing life, growth, and in some traditions, sexuality to the people in the ritual.

There are a lot of “Sabbat Pagans” who attend Sabbat, and seemingly forget they are Pagans until the next gathering.

What can I say? It saves time for some folks.

Not everybody has the time, or ability to do lengthy daily, or even weekly devotions. It is easy to assume that we do, but the truth is, for some people, it’s just not happening, and it’s not in any way a choice.

What I thought of was a way to, for 30 days, bless other women, and ourselves, thus blessing, venerating, and adorning the Goddess in each of us women. Collectively, then, we adorn the Mother Goddess through the bodies , hearts , and souls of her daughters, the Earthly representations of her.

The topics brought up in the interview, specifically of abuse of women, and children made me think of an ugly truth. We often focus on abuse men direct at women, and completely ignore the toxic competitiveness we have with one another.
“That bitch thinks she is something, doesn’t she? I’m prettier than her!” Instead of “You go girl! Shake that tailfeather!” We sometimes become jealous that another woman has pride, and we are afraid if she is proud, she will take away the good things about us. Instead, we need to ALL root for one another.

It is not a competition- we should ALL want to help each other succeed.

I see examples of women who are not fat at all get attacked online, and called fat by women who are obviously jealous. Why does this happen? Because we think we don’t look as attractive? Because we would rather she be physically ill and bulimic or anorexic than comfortable in her skin, and healthy?

And why do we make fun of the “scrawny” girls? Maybe they DO have an illness, but this does not mean they should shroud themselves away, unfit to be seen.

Why do we place unfair demands on mothers? If they work, they are accused of putting career before family. If they are stay at home moms, they are accused of being ambitionless freeloaders. If they are tired, and not all made up fancy from keeping up with kids, we accuse them of “letting themselves go”. If they do not want children, they are accused of refusing the “responsibility” of being moms. If they have a lot of kids, we ridicule them, calling them breeders, sluts, and baby factories.

These harsh words do not just come from men. They oftentimes come from other women.

We cannot do this.

We need each other.

We need to build one another up.

This is the inspiration for my working.

Without Further adieu, I would like to share my working with you.

If you would like to, do this working with me.

 

Saoirse’s Solitary 30 Day Adornment of the Goddess/Crowning of the May Queen

For thirty days, do these three things. If you forget a day, oh well, nobody will know!

You may journal every day what you do if you like, but you don’t have to.

  1. For 30 days, give an honest compliment to one woman per day. Build another woman up with your words. Words are mouth magic, and we create whatever we want to with them. Use your words every day to build one woman up to bless, and adorn the Goddess.
  2. Reach out to one woman in the next 30 days, and do something nice for her that will make a difference in her life. It can be small, or great. Maybe you know a lonely woman who loves coffee. Dedicate one day every other week from now on to sitting down to coffee with her. Say you know a woman who is trying to eat healthier. Encourage her, and share recipes with her if she would like that. Say your neighbor loves plants, but says she has no time to garden this year. Gift her with a hanging basket, and offer to help keep it watered if she needs it. What you do to make a difference in one woman’s life can be a great thing or a small thing, but it will make a huge impact.
  3. Finally, do not forget the Goddess in you. It might be easy to do something good for others, but not yourself. It’s time to do one of the kindest things for yourself.

We are often our own biggest, and harshest critics, and while yes, others may tear us down, we sometimes internalize toxic voices, and tear ourselves down worse than anybody else.

Think of something you really find frustrating about yourself. This can be something as simple as age spots on your skin, or something big like, having panic attacks. This is to be a thing that always bothers you. Something you are upset with yourself about.

Now, you are to start forgiving yourself of whatever this is.

This is going to be the most difficult part of the challenge, and it will last beyond 30 days. It may entail deprogramming, tears, or the resurfacing of past aches, but it’s very important.

While we can easily see the Goddess in others, and nurture that, we also need to see the Goddess in ourselves, and nurture that as well.

Enjoy the Spring, Beltaine and being the Goddess you are.

Blessed Be!

***

About the Author:

Saoirse is a recovered Catholic.  I was called to the Old Ways at age 11, but I thought I was just fascinated with folklore. At age 19, I was called again, but I thought I was just a history buff, and could not explain the soul yearnings I got when I saw images of the Standing Stones in the Motherland. At age 29, I crossed over into New Age studies, and finally Wicca a couple years later. My name is Saoirse, pronounced like (Sare) and (Shah) Gaelic for freedom. The gods I serve are Odin and Nerthus. I speak with Freyja , Norder, and Thunor as well. The Bawon has been with me since I was a small child, and Rangda has been with me since the days I was still Catholic. I received my 0 and 1 Degree in an Eclectic Wiccan tradition, and my Elder is Lord Shadow. We practice in Columbus, Ohio. I am currently focusing more on my personal growth, and working towards a Second and Third Degree with Shadow. I received a writing degree from Otterbein University back in 2000. I have written arts columns for the s Council in Westerville. I give private tarot readings and can be reached through my Facebook page Tarot with Saoirse. You can, also, join me on my Youtube Channel

 

 

 

Celebrating the Old Ways in New Times Mabon 2017

Bright Blessings!

 

The harvest is in full force now. It is hard to believe it was just Lammas, and already, it is nearly Mabon!

 

Some of you are hard at work, gathering the fruits of your labor from your gardens, others, reflecting upon the fruits of your labors in your lives.

 

At my garden, we’ve had a very small harvest so far this year, but it’s not over yet.

 

We got six zucchinis, and three cucumbers. One cucumber is left on the vine, and then I think I will be pulling them out of the ground, as they have turned mostly to brown crispy dried up leaves, with a few scattered bright gold blossoms. The sunflowers, however, are the stars of the garden. We planted giant ones that are about eight feet tall now.

 

Our tomatoes are just now starting to produce. We shall see how well we fare!

 

Since the last Sabbat, however, I have harvested much more, personally than my garden has. I have somehow been lucky enough to grow closer to some loved ones, and to get back in touch with some I’ve not visited with in quite some time.

 

A visit with a friend I met 22 years ago reminded me of how we die back, and rejuvenate ourselves after rest.

 

This friend is in her mid 70’s, and died back for a bit when her husband passed. She’s back in full force, the spitfire matron of her family, and she’s out there running circles around many of us decades younger!

 

Not everybody has been as lucky as my friend. She was able to rebound from this horrible tragedy, and is still going strong. I know other people whose tragedies slowed them down much more, and they are still recovering, trying to get their lives back on track.

 

I told one such friend who is nearly recovered, that we need to strive to be like my matron friend! We have a lot of years ahead of us, hopefully, and we want them to be productive, happy, and blessed with the abundance of love, and prosperity.

 

It gave me a lot think about in regards to thankfulness, reaping what we sow, and good fortune. It also makes me think of how much we have to be thankful for from our elders.

 

All the things they did before us are the things we now build upon. Then, what we do adds to the foundations our children build their futures upon. Our elders shaped us so we could further shape others. Where would any of us be today without them?

 

Mabon is about the dying back of the god, who will be reborn, as does the earth. It is when day and night are equal, and afterwards, nights lengthen, creating shorter days. We move toward Samhain, the beginning of Winter.

 

The turning wheel of seasons and Sabbats reminds me of how, as human beings, we move through our own personal cycles. Time not being linear, we often come back around to what we began.

 

One way we do this is that, as we age and grow, we become wise, and share our wisdom with those we are mentoring. They in turn, mentor others. We become, for one another, the eternal and never-ending cycling life, and time, creating, and changing traditions, and sacred ways together.

 

This month…

I made the mistake of waiting until only a couple days of due date to start thinking of what I wanted to write about for this Sabbat! Likely, I will be a day or two late turning this article in! As usual, I pulled up the past couple years of articles to ensure I don’t write about the exact same thing again.

 

It dawned on me I’d only read of Mabon ap Modron. I knew we called the Sabbat Mabon, and yet I’ve never met a devotee of his, nor have I attended ritual that specifically venerated him. I was reminded that one of the early Wiccans, Aidan Kelly named the Sabbat Mabon…and lucky for me, he is on my friends list on Facebook. I say that he is one of my elders being what I consider a founder, and I consider him an elder of everybody who calls themselves Wiccan today. We are more than blessed for all he is done, and very lucky he is still there for us.

 

He was kind enough to agree to let me ask questions and include what he answered in this article.

 

First, a bit about him.

 

Aidan Kelly

 

 

A picture when Aidan Kelly was younger- even younger than I am!

 

 

A more recent photo of him!

 

Born in 1940, Kelly is known by many as one of the co-founders of Covenant of the Goddess, and the writer and researcher for the New Reformed Orthodox Order of the Golden Dawn.

 

I, however, first heard about him from my Priest, Lord Shadow, who is a strong believer in dispelling all forms of bullshit. He spoke highly of Kelly’s publication Crafting the Art of Magic, which enjoyed a second edition in 2008 as Inventing Witchcraft.

 

This publication gave evidence that Wicca was created by Gardner, and showed where he got inspiration for certain things used in it. For example, there are some things that were garnered from sources like Crowley, which were in no way an unbroken set of practices from pre-Xtian British practice. Kelly listed plenty of reasons there is no evidence Gardner was actually initiated in 1939 by an established coven as he claimed.

 

Some people were highly pissed off by this.

 

Some said Kelly published secret information from Gardner’s Book of Shadows, supposed to be for Coven members only.

 

I always get a kick out of how somebody could be upset by the public having knowledge of Gardner’s work since he actively published so “secret” information, himself. There were actually early Wiccans who were quite upset Gardner spoke so publicly about Wicca, and they, personally were concerned about being outed from the broom closet. Much could be written on just this topic itself.

 

You can find Gardner’s Book of Shadows to read for free on Sacred-texts.com. Better yet, I will provide the link here. I am sure plenty of Gardnerians have personal Books of Shadows that are different from this one, however, as some create their own Books.

 

http://www.sacred-texts.com/pag/gbos/index.htm

 

Gardner also drew much inspiration from Margaret Alice Murray’s writings. She had been a prominent Egyptologist, and her claims the witch trials were persecuting actual practices were not well received by everybody. Gardner was, however, more than inspired by her claims.

 

While some hold fast the belief what we do in Wicca is what has always been done, others reject the idea that Wicca was the folk religion of ancient Britain that went underground during “burning times”. Many assert it is modern practice, created in modern times, and inspired by modern writings, interpretation of ancient lore, and the very creative minds of Gardner and others.

 

Just because it’s neo practice, and an attempt to revive veneration of these old gods does not make it any less valid to many of us. With the evidence out there that Gardner created Wicca, and others like Doreen Valiente helped polish it, I have never understood the need some have to believe Wicca is a carbon copy of pre-Xtian Pagan practice. Wicca today is changing, and means many different things to many different people. Fifty years from now, it will be even more different. Wicca is a living tradition, and that means it evolves, which suits the people who practice it. That’s a good thing.

 

Thankfully, Kelly, himself is still teaching and writing various topics, and he’s sharing the beautiful poetry he composes.

 

Here is the short interview I did with him about Mabon.

 

Mabon Interview of Aidan Kelly

 

Saoirse– “Why, specifically did you name the Sabbat Mabon is my big question?”

 

Kelly– “Archaeological and mythological evidence is that the fall equinox is an ancient ( at least 5k years) fest associated with death and rebirth of a young person (Kore, Issac) . Mabon is the only one I could find in the Northern myths.”

 

Saoirse– “ I was marveling that I have NEVER met a devotee to that god, however, I have attended plenty of Mabon rites. I am wondering if you think this is typical these days, and Neo-Pagans have broadened pantheons?”

 

Kelly– “Actually, he is a minor character in an obscure tale in the Mabinogin, so that’s not surprising. But lots of people want to argue that he should be honored on some other Sabbat, because they don’t get what question I was asking.”

Saoirse– “And what was the question you were asking?”

 

KellyWhat myth about a child rescued from death night have been associated with the equinox in Northern cultures?”

 

Saoirse– “And Mabon was, absolutely. That is interesting that although we don’t venerate Mabon specifically, we call it Mabon anyhow in the rites I have seen, the god who dies is not named- he is just called the god.”

Kelly– “We have the four Gaelic names for the Celtic Sabbats, but only three Saxon names for the other four, which are far older. I wanted a name poetically parallel to Yule, Eostre, and Litha. I would have preferred a Saxon name, but could not find one. And Mabon ap Modren means “son of the mother” just as Kore (girl) is “daughter of the mother.” 

 

Saoirse– “I am thinking Balder, except he was not resurrected- unfortunately

What initial reactions did people have to your naming it Mabon? Did those reactions change over time?”

 

Kelly– “I used the name in the “Pagan-Craft” calendar I was putting out in 1974 (first of its kind, AFAIK), sent a copy to Oberon. He liked it, started using it in Green Egg, and it went the 1970s equivalent of viral. I don’t remember when I started getting arguments, because they are not important enough to qualify for being remembered.”

 

Saoirse– “I agree! Did you specifically write Autumnal Equinox rites that included Mabon ap Modron? Or had you attended any? I have not, myself, and I am wondering what you feel would be appropriate in ritual?”

 

Kelly– “No, our Mabon Sabbat is a commemoration of the Eleusinian Mysteries and so is focused on Kore/Persphone, with Demeter, Hades, Hermes, and Hekate and a couple of other gpoddesses in supporting roles.”

 

Then, Kelly was good enough to scan, and send me a copy of the ritual, which I will share here. It is a full eighteen pages long!

 

So, before I share it, I will share my suggested working if you don’t want to use Kelly’s, that is!

Before you read the rituals, here is the link to last years article I did for Mabon, which has a little more historic information.
http://paganpages.org/content/2016/09/celebrating-the-old-ways-in-new-times-22/

******************

Saoirse’s 2017 Mabon Working

 

I suggest an honoring of an elder.

 

How you do this all depends on what your own particular elder appreciates.

 

For me, I’m baking my Priest a pie. He loves my pies.

 

Some like to be taken out for dinner. Some just like a visit.

 

If however, you prefer an actual ritual, I suggest a blessing of your elder.

 

Unless you have your own way of doing this, I suggest a simple way of doing so.

 

You may prefer to do this with just the two of you, or you may do so before a group.

 

I love to do blessing rites at night, and by candlelight, or around a fire outdoors, personally.

 

Use whatever oil you deem appropriate for anointing. Be aware some people have sensitive skin, and some essential oils will burn skin if applied full strength. You can use a drop or two of your chosen oil with light olive oil, or just use olive oil, itself, which you can easily say a prayer over to bless.

 

Select the incense you feel is appropriate. I prefer Nag Champa for everything, personally. It’s a sandalwood blend which I use to cleanse and bless.

 

Select the appropriate candle. I use plain old white tealights.

 

Then, you will need a small bowl of water. Some people buy filtered water for this. I just use tap water, myself.

 

For this working, I do not suggest blessing the materials used first, because YOU are the one doing the blessing, and the materials you use to represent the elements are just representations of your, personal blessing. I realize not everybody feels his way about magical materials. If you feel more comfortable blessing the items beforehand, I agree you should do so in your own way.

 

You will light the candle first, then light the incense from the candle. Place the candle, incense, oil, and water on your chosen table, or altar.

 

Standing or sitting by your elder, tell them how much they mean to you. Tell them how thankful you are to them. (You might want to have a box of kleenex handy!)

 

Pick up the incense. Smudge your elder with this, and say “You are a lifegiver, breathing your wisdom and words of truth into me. I will never be lost in ignorance or confusion thanks to your words. Because of all you have taught me, I will be as a voice of truth, and teach others. “ Put the incense back in its place on your altar.

Then hold the candle up before your elder, and say, “You are a beacon in the darkness, lighting the way for me. I will never be lost in the dark thanks to your love and guidance. Because of all you have done for me, and taught me, I will be as a bright light to guide others.” Replace the candle on the altar.

 

Pick up the water, and you don’t want to splash a lot on your elder. Just dab a few dots of it on them here and there, or sprinkle it around them. Say, “ You fill me with the waters of life. Because of you, I will never be empty. I will never thirst. Because of all the life you have filled me with, I will go forth, and fill others.” Replace the water in its place on the table.

 

Pick up the oil. Put a little drop of it on your thumb, and trace your sacred symbol on their forehead. Mine is of course, the pentagram, yours might be something else. As you trace your symbol, say, “My beloved elder, I bless you in the name of our faith and our gods. May you be blessed with good health, great wealth, long life, and great love. Blessed Be.”

 

And then feed them something yummy!

****************

Aiden’s Kelly’s Elusinian Ritual for Mabon Sabbat 

 

This is a total of 18 pages, and was kindly provided for education including footnotes! Kelly wrote this, including the poetry, and its first full scale performance was in 1973. Blessed Mabon, and Blessed Be!

H. The Eleusinian ritual for the Mabon Sabbat

Celebrants:

Singing parts:

White Priestess, or Priestess of Jana;

Green Priestess, or Priestess of Sophia;

Black Priestess, or Priestess of Persephone;

The Black Man;

Dancing parts:

Kore;

Demeter;

Persephone;

Hades.

After all have been gathered into a circle, the Black Man makes needed announcements, such as about “Rain/Grow” and what to do with candles. The normal NROOGD Opening is then done, down through the Calling of the Quarters. At that point, with the Black Man still holding the sword in the center of the circle, the special ritual begins.

 

BLACK MAN/HERMES

[First Speech of the Sacred Herald]

It happened one day that the Lord of All Unseen was driving his char­iot around the boundaries of Sicily, checking the firmness of its foundations, to be sure that the giant who is pinned beneath the island could not tear it up, and so expose those who dwell below to the frightening rays of the Sun. As he drove, he was seen by the Lady of Mount Eryx, whom some call Aphrodite, and some call Perse­phone, as she sat upon her airy throne.

 

WHITE PRIESTESS [Music #1, Venus’s Song]1

Here I sit upon my hill,

Maiden of every young man’s dream,

But I am living proof, my love,

That women are rarely what they seem.

For here I am the Queen of Death

And yet the Queen of Love:

My right hand holds the pomegranate

And my left, the dove.

I dance in many masks for men,

Sing many songs, play many parts,

And by my hands tell who I am,

Just before I break your heart.

I am the White Lady of your dreams

Whom you both long and fear to seize.

I lead you on through silver lands

Of singing stones and melting trees.

Wherever you look, you see me there:

Aphrodite on her shell,

Luna sailing through the leaves,

Persephone in Hell.

And now, my love, a tale we’ll tell

Of lovely wars and witty strife:

As poets always have foretold,

Death will be overcome by life.

This mountain is an organ pipe:

Beneath it Typhon groans and shakes

Where Zeus has trapped him for his crimes,

Breathing fire and belching quakes.

 

Hades, Lord of All Unseen,

Rides around the island’s coasts,

Fearing the quakes will let in light

To terrify his subject ghosts.

So, love, go pierce his gloomy heart

And let him chase me by the shore

Until I turn and capture him

And win the last third of my war.2

 

BLACK MAN/HERMES

And so, resolving to regain the rest of her former realm, she dis­patched her Eros to pierce his heart. Thus it happened that, heart­sore and lonely, Hades came to Zeus, to ask for the hand of Kore, the only daughter of Zeus and Demeter; and Zeus, for his own reasons, gave his permission.

Soon afterward Kore was out one day, gathering flowers beside the sea with her companions, the daughters of the ocean. Suddenly, wild a wild clamor, there appeared a great golden chariot. Its driver scooped Kore up in his arms, and disappeared with her into a chasm that opened in the earth.

Demeter, her mother, hearing Kore’s fading cry, ran to find her, but she was nowhere to be seen. Demeter searched over the entire world, until finally, weary and despairing, she came to Eleusis, in disguise, and accepted a position as nursemaid to the King’s infant son. In gratitude for the royal family’s hospitality, she began the make the child immortal, by laying him in the fire every night. But one night the Queen came upon them, and screamed in terror. In sud­den anger Demeter cast the child upon the ground, and told the Queen that her child would remain mortal. Then, revealing her true iden­tity, she ordered that a temple be built for her and that the myster­ies of Eleusis be founded.

 

BLACK MAN/HERMES raises sword and sings the following as recitatif.

[Music #2, Agyrmos]

Keep solemn silence! Keep solemn silence! We sing, to Demeter and Kore, to Her who bears fair offspring, to the nourisher of youth, to the wealthy one, and to the threefold Graces. If your tongue is comprehensible, and no blood is on your soul, attend! Attend! For here we begin the mysteries of the Twofold Goddess, and of Her gift to mankind, that death is no longer our evil. To all who do this with us, abundant good shall come. Io! Evohe!

 

The BLACK MAN/HERMES steps back to the altar, and the three priestesses step forward.

[Music #3, Kore’s Song]

 

GREEN PRIESTESS

Cora, my child, so gentle and wild,

Dance, while flowers sing praises for you.

Kore dances into center of circle and continues dancing.

Soon you must pass into woman’s knowledge;

Dance in your innocence, soon to be lost.

 

BLACK PRIESTESS

The Gods have their plans, despite those of man,

For all of nature depends on changing.

You have been chosen to turn the seasons:

Soon will the Lord of the Night share his throne.

 

WHITE PRIESTESS

Behold, He comes, the Lord of the Drum,

Hades dances into circle; he and Kore dance a duet of seduction.

With his brilliant white hair and laughter.

He who rules Death is the perfect lover:

He brings you flowers though snow’s on the ground.

 

ALL THREE PRIESTESSES

Persephone, what do you see

From your throne in the land of secrets?

The flowers of summer have long since faded;

Yet even in winter there’s fire in the ground.

Hades and Kore conclude their duet by dancing out of the circle and down to the sea. The priestesses return to the altar.

[Music #4, Demeter’s Dance of Grief]

 

DEMETER

dances into circle and mimes a search for her daughter, then lights her two torches at the cauldron. She gestures all to come forward to light their candles, then leads all down to the sea.

BLACK MAN/HERMES

To the sea! To the sea! Haladay mustai!

At the sea, BLACK MAN/HERMES halts the procession.

DEMETER

plants her torches in the sand, strips, and plunges into the sea. Rising from the sea, she stands briefly between the torches, then her attendants wrap her in towels, then replace her robe. Picking up her torches, she now leads the procession on a devious path to the underworld.

At the entrance to the underworld, all are instructed to put out their candles as soon as they have found a place to stand inside. The next speech is said in the dark, as bullroarers sound.

BLACK MAN/HERMES

Here, in the lands below the earth,

We come to seek a recompense.

A girl is dead. That’s clear,

And all too close to home, for every time

We ask “What does it mean?” and, being human,

Cannot rest until we have an answer.

For behold! Demeter, the mother of all life,

In rage at the loss of her daughter,

Has sealed herself up in her temple,

And all life has slowed and stopped.

Here time itself stands still.

But now Zeus nods, the knot unties,

The balance is transcended.

For it is not Kore who’s restored, but us:

It is Persephone who comes, and she is every girl

Who faces a door she must go through,

Through which she can never return.

Hear the mystery of Eleusis!

The Queen of the Dead is the source of our life!

sings, to tune of Music #1

Our Lady is the Queen of Death,

And yet the Queen of Love:

Her right hand holds the pomegranate,

And her left, the dove.

[Music #5, Proclamation of the Mystery]

Holy Brimo, the raging slayer, has born the holy child, Brimos, in fire!

The mighty Goddess has given birth to the mighty God!

Io! Evohe!

All sing back “Io! Evohe!” and orchestra immediately breaks into Persephone’s Dance.

[Music #6, Hymn to Victorious Persephone]

 

ALL

Khaire, Persephone Nike!

At the crash of the gong, the underworld is flooded with light; Persephone leaps into view and dances wildly to the music of the hymn.

Who is great in the sheaves of the last of the wheat

When the mowers cut it all down!

She is the one with the power!

She will dance on the skulls of the last of the great

As they turn to honey and wine.

She holds the branch of renewal!

For the sword cuts the branch to the ground in the fall

But the branch will blossom in spring.

Hail to the dance of the Black One!

She has trampled on death and has shown us the path

That will bring us each to rebirth!

 

BLACK MAN/HERMES

Make way for the Queen of Hell!

Persephone marches out, followed by the BLACK MAN/HERMES. She takes one torch and begins to lead the procession back to the circle.

BLACK MAN/HERMES uses other torch to relight everyone’s candles, then joins end of procession, followed by the musicians. Back at the circle site, Persephone continues dancing as the circle reforms. When it is complete, BLACK MAN/HERMES signals the musicians to silence.

Persephone draws an ear of wheat or corn from her bosom and holds it aloft for all to see. Demeter screams in anguish as Hades crawls forward from under her skirt, then leaps to his feet and dances over to join Persephone in their Wedding Dance.

[Music #8, Marriage Song of Moon and Sun]

 

WHITE PRIESTESS

I am the white and somber wench,

Knife of the hunter,

New of the moon.

I climb the hill of the changing halves

And burn in leaves of the verging trees.

Leap of the shadow,

Flash of the arrow,

Crimson and silver I reap and weave.

 

BLACK MAN/HERMES

I am the gold and amber man,

Sired by the sun,

Born of the moon.

I slay the Gorgon for my shield

And take the musing Moon to wife.

Sword of the father,

Wand of the mother,

Sunwise and whirling I ride the sea.

 

GREEN PRIESTESS

I am the green and secret wife,

Fire of the wedding,

Bells of the sea.

I wind the round of the breeding moon,

O furrow the earth beneath my knees!

Blue of the harpers,

Gold of the pipers,

Threefold and singing I plow the seed.

 

BLACK MAN/HERMES

I am the iron and scarlet man,

Blow of the hammer,

Cry of the steel.

I riddle the secrets of the trees

and lead the dance of the harvest moon.

Forge of the mother,

Spark of the maker,

Fourfold and lightning in every nerve.

 

BLACK PRIESTESS

I am the black and comely bitch,

Pipes of the crescent,

Beats of the Earth.

I stir the fire of the howling night

and bless the cup of the fertile seas

Gongs of the dancers,

Flames of the banners,

Sunwise in silence I clear and sow.

 

BLACK MAN/HERMES

I am the black and violet man,

Branch of renewal,

Words of the owl.

I guide the track of the spiral dance

Across the sky and under the waves.

Mask of the hero

Reversed in a mirror,

I am the reaper who stays to sow.

 

BLACK MAN/HERMES AND GREEN PRIESTESS

now charge the “eggs and tea”: chopped hard-boiled eggs in a tambourine or other drum, and the “kykeon” (mixture) tea in a cymbal.

[Music #9, Blessing of the Offerings]

 

BLACK MAN/HERMES

When Her name is memory, Her voices are a choir.

They stir the cup of music, of poetry and fire.

 

GREEN PRIESTESS

And when Her name is Mystery, She brews the cup that sings,

“All who drink shall be reborn;

All shall have the gift of kings.”

 

BLACK MAN/HERMES AND GREEN PRIESTESS

She stands before, she stands beside:

The Maiden has become the Guide.

The spiral dance, the egg of life

Replace the apple and the knife.

The priestesses and any helpers now serve the eggs and tea around the circle.

Demeter brings a vessel of water to the center, and three times casts a handful of water into the air. Each time she does so, Black Man/Hermes cries out loudly

Rain!

 

ALL

Grow!3

[Music #10, Blessing of the Initiates]

 

BLACK PRIESTESS

There is an immortality

Of the spirit and the body and the mind,

And all three immortalities

Are my gift to mankind.

There is always more; there is no end.

So rejoice! For death cannot win!

 

BLACK MAN/HERMES

Whenever the serpent begets the bull,

The bull will father the serpent.4

 

ALL

Blessed be they who have seen beneath the surface of the world.

They have seen the end of life, and its Goddess-sent beginning.

Thrice blessÇd5 are they who have seen these mysteries,

For when they go to the house of the Unseen Lord,

They alone shall live in happiness.

But those who have never shared in such holy rites

Will suffer every sorrow in that house,

Until they fade away into the darkness.6

 

BLACK MAN/HERMES

Sing each phrase back to me after I sing it to you.

[Music #11, Marturo hos Pepoika]

I have fasted.

I have drunk the kykeon.

I have eaten from the drum.

I have drunk from the cymbal.

I have entered the wedding chamber.

A kid, I have fallen into milk.

I have seen beneath the surface of the world.

I have seen the end of life

And its Goddess-sent beginning

And they are the same.

I am an initiate of mysteries.

I shall not fade away.

Evohe!

 

ALL

Evohe!

The ritual now ends with the normal NROOGD “Grounding and Opening of the Circle.”

 

 

Important Links:

Aiden Kelly’s Facebook Page

Covenant of the Goddess’s Facebook Page

Covenant of the Goddess’s Web Page

 

 

 

Appendix to the Sabbats: Eleusinian Mysteries

 

The most important Athenian festival was that of the Eleusinian Mysteries, which have intrigued scholars for centuries: because the contents of the Mysteries were an Athenian state secret, we cannot be sure we have any clear idea of what happened during them. The Mysteries fell into two periods: the earlier, in Anthesterion, was called the Lesser Mysteries, and probably involved a ritual or drama about the life, death, and resurrection of Dionysos; the later, in Boedromion, was called the Greater Mysteries, and was definitely centered on the myth of the Rape of Persephone, as told in the Greek poem called the Homeric Hymn To Demeter. It has often been thought that initiation into the Lesser Mysteries was required before initiation into the Greater Mysteries, but this does not seem feasible, since in Roman times many people came from around the Empire in Boedromion to be initiated at the Greater Mysteries. (Of course, it could be that the earlier requirements were liberalized during the Imperial period.)

 

The Mysteries, according to both Greek legend and archaeological data, originated around 1500 B.C.E., give or take many decades, and were at least in part imported from Crete. Preserved by the local families, the Mysteries underwent a theological reform, as evidenced by the Homeric Hymn To Demeter, around 700 B.C.E., that is, at about the same time that the Athenians annexed Eleusis to their state and made the Mysteries the official religion of the Athenian empire. The Mysteries remained the central rite of Greco-Roman paganism — every civilized person tried to make the pilgrimage to Eleusis at least once in a lifetime, just as Muslims now make their Hajj to Mecca — until the fifth century C.E., when an army of Christian monks was sent in by the Byzantine emperor to tear the buildings at Eleusis down to the ground brick by brick, in order to prevent the people from going there, as they had continued to do.7

 

Despite the famous “secrecy” of the Mysteries, it was no more effective than the current “secrecy” of the Craft movement. We have more data about Eleusis than about any other pagan religion of antiq­uity, and we almost certainly do know what was done there. There is a famous story that Aeschylus, who was a native of Eleusis, as soon as his first tragedy had been produced, was called before a council of priests and accused of giving away the secret of the mysteries. Aes­chylus, however, responded, “I didn’t know it was a secret”8 — which became a catchphrase in the classical world — and proceeded to dem­onstrate that, since he had never been initiated, it was the council of priests who were giving him information they were oathbound not to reveal (a position I have found myself in relative to the more ortho­dox Gardnerians). He was acquited, of course, and the Eleusinian families then proceeded to adopt the new costumes that Aeschylus had designed for his actors as the official ceremonial robes for the Mys­teries9: even in the classical world, life imitated art. Since this very first tragedy would have enacted scenes perfectly familiar to us from the Greek myths, we do know what happened at Eleusis — but since we don’t know even the title of that first tragedy, we don’t know exactly which myth holds the secret. Still, it is possible to make some educated guesses, and I believe that Professor Walter Burkert of Zürich has broken the code.

 

Month 3. Boedromion, “month of helpers,” 30 days; began in August or September.

 

5 — Genesia = Nekusia = Nemesia, the clans’ feast of the dead.10 On the Proerosia see Clinton p. 22. In “the ritual of the sacred plowing observed at Eleusis, . . . members of the old priestly family known as the Bouzygai or Ox-yokers uttered many curses as they guided the plough down the furrows of the Rarian plain.”11 That “fair-tressed Demeter, yielding to her passion, lay in love with Iasion in the thrice-plowed field” (Odyssey 5.125-7) is the mythic analog to the folk ritual worked at this festival. As Plutarch (Moralia 144) comments about the three sacred plowings, “most sacred of all such sowings is the marital sowing and plowing for the procreation of children.” Obviously this Greek ritual, at the beginning of their growing season, is quite parallel to those in northern Europe associated with Beltane.

11 — The epheboi sacrifice a bull to Dionysos, under direction of the archon.12

13 — Preparations for the Eleusinian Mysteries begin: a troop of epheboi, perhaps having been purified at the Nekusia, in their “customary dress,” march from Athens to Eleusis.

14 — The epheboi escort the priestesses, and probably the other officials, from Eleusis to Athens. The priestesses carry the sacral items kept at Eleusis to the Eleusinion at the foot of the Acropolis.13 They halt for a rest at the “Sacred Figtree” in the suburbs of Athens.14

15 — This day was the Agyrmos, “assembly,” which was, according to Hesychius, the first day of the Mysteries. The Archon Basileus summoned the people to the Painted Porch to hear the Hierokeryx, the sacred herald of Eleusis, in the presence of the Hierophant and the Dadouches, call, “Keep solemn silence. Keep solemn silence. We pray to Demeter and Kore, and to Ploutos and to all the other gods, for here we begin the Mysteries of the Twofold Goddess . . . “15 The Hierophant then declared, “I speak to those who lawfully may hear: depart, all who are profane, and close the gates. . . . If your hands are impure or your tongue unintelligible, I charge you once, I charge you twice, I charge you thrice to stay away from the sacred dance of the chorus of initiates. Let all others who believe in the Two Goddesses perform the Mysteries, under the blessing of Heaven. Lady Demeter, nourisher of our souls, make us all worthy to celebrate your Mysteries.”16 He also apparently declared that initiates (at least for the duration of the festival) had to abstain from the flesh of barnyard fowl, eggs, fish, beans, pomegranates, and apples (these seem to be the rules of the nine-day “fast” that probably began on this day), and that touching these things made a person as taboo as touching a woman in childbirth or a corpse.17 He then probably announced, “At our sacred Mysteries, all Hellenes shall offer first fruits of their crops, according to ancestral usage. . . . To those who do these things shall come much good, both good and abundant crops, to whomever does not injure the Athenians, or the city of Athens, or the Two Goddesses,” that is, Demeter and Kore.18

16 — Synoekia: sacrifice of 2 oxen to Zeus Phratrios and Athena Phratria, “of the clans.”19 On this day the cry was Halade mustai20, “Initiates, to the sea!” All who were going to be initiated had to walk the six miles to Piraeus, driving a piglet before them, be purified in the sea with the pig21, then drive it back to Athens. We can be sure the day’s events were not overly dignified. It was to this day that Athenaeus (13, 590) referred when he wrote, “Phryne [a famous courtesan] was even more beautiful in her unseen parts. . . . At the great assmbly of the Eleusinia and at the festival of Poseidon, in full sight of the whole Greek world, she removed her cloak and let down her long hair before she stepped into the water. It was she whom Apelles took as the model for his `Aphrodite Rising from the Sea.'” (This passage is especially valuable in proving Aphrodite’s connection with the Eleusinian Mysteries.) Clement of Alexandria, in revealing what he says are the secrets of the Mysteries, begins with Aphrodite, saying, “a cake of salt and a phallus are given to the initiates, . . . who bring the tribute of a coin to the Goddess, as lovers do to a mistress.”22

17 — A sow is officially sacrificed to the Two Goddesses in their temple in Athens. Each initiate sacrifices a sheep, whose fleece is needed for the initiation, as well as the purified piglet.23

18 — The initiates remain indoors, preparing the Kykeon, “mixture,” a tea of barley and mint, and baking pastries, probably in the shapes associeted with fertility. Outdoors, the uninitiated engage in a procession honoring Asklepios, and pour libations to Dionysos.24

19 — Early in the day the initiates, the Eleusinian officials, and all others gather in the main square of Athens, all wearing myrtle wreaths and white robes or other special garb; the priests and priestesses wore red or purple cloaks, and the Hierophant and Dadouches wore a strophion (a twisted piece of cloth, worn like a sash) and had long hair.25 The statue of Iakkhos (in late class­ical times thought to be Dionysos as an infant) is brought from the Iakkhaion, to be carried on its annual visit to Eleusis. The same band of epheboi (obviously an “honor guard”) serve as an escort for the Eleusinian priestesses, carrying the sacra, in baskets on their heads, back to Eleusis to begin the celebration of the Mysteries. The procession is headed by the pais ap’ hestia, the “child initiated from the hearth,” whose initiation was paid for by the state26, and who represented the entire Athenian people; he or she wore a garment that left the right shoulder bare, and a short chiton (to just above the knee), carried a myrtle staff, and was followed by all the other such children from preceding years who had not yet reached adulthood.27 Everyone in the procession wore a myrtle wreath on his or her head. The 14-mile procession to Eleusis begins, passing out of Athens via the portico at the Keramicos. There are many stops for resting and performing rituals at places along the way thought to figure in Demeter’s search for the lost Kore. One is a sanctuary devoted to Zephyrus, Demeter, Kore, Athena, and Poseidon, at the place where Phytalus invited Demeter into his home to rest, in reward for which she give him the fig tree.28

At the Kephisos bridge, the crowd is entertained by a woman who plays the part of Baubo or Iambe, telling “obscene” jokes and performing “obscene” dances (which certainly included exposing her genitals to the crowd).29 There was apparently another purification in the salt lakes, the Rheitoi,30 and after crossing the narrow Rheitos bridge, the Initiates apparently were challenged by priests and had to give passwords, then had a thread tied between the right hand and left foot.31 We can also suppose that Aristophanes’ rather mild parody in The Frogs, lines 324-459, gives us a very good idea of what was actually sung during the procession to Eleusis.

20 — At sunset, when the next day began, torches were lit, and because the Greeks would have used a 7/8 rhythm (or something similar) for a procession, it turned into a torchlit dance. It may well be that they now went not directly into Eleusis, but instead down to the beach, where there may have been a ritual concerning Aphrodite, and where the initiates were probably sworn to secrecy by having the Hierophant’s key placed upon their lips.32 The torchlit procession then proceeded up from the beach and into Eleusis proper.33

The first event within the sacred grounds of Eleusis was probably a women’s dance around the Kallichoron, the “well of fair dances,” where Demeter was believed to have sat and mourned. The next would have been the Kernophoria, the offering of first fruits carried in the traditional kernos (a vase with multiple chambers), in the small temples of Demeter, Persephone, and Ploutos in the Eleusinian precinct — and offerings to chthonian deities were normally carried out at or after sunset.34

21 — On the day of the 20th and on through the 21st, the initiates were probably taken blindfolded through a series of purifications and consecrations one at a time. They probably each had a guide who had been initiated in a preceding year35, who could actually now see the procedures and so became known as an Epopt, “wit­ness.” We have descriptions and vase paintings of candidates seated on a low throne, with left foot on a fleece, veiled and holding a torch, with a priestess holding a winnowing basket overhead, then with priests and/or priestesses dancing in a circle and singing around them.36 Judging from the “password” quoted by Clement of Alexandria — “I have fasted; I have drunk the kykeon; having worked with what I took from the basket, I placed it in the chest, then back in the basket” — each initiate must have worked some ritual with some of the sacral objects in the baskets that the priestesses carried on their heads in the procession. Clement also lists what these objects were: sesame cakes, pyramidal and spherical cakes, cakes with many navels, balls of salt, a Dionysian snake (which is obviously a phallic symbol), pomegranates, fig branches, fennel stalks, ivy leaves, round cakes, poppies, marjoram, a lamp, a sword, and a “comb,” which Clement explains is a euphemism for something that represents the female genitals.37 Perhaps the ritual worked involved placing the phallic symbol in the vaginal symbol, as some scholars have guessed, but obviously innumerable different kinds of rituals were possible with such objects.

22 — The central event in the Mysteries was a night-long ritual in the Telesterion, the Hall of Initiation, and this was the logical night for it to have happened. The initiates stood on raised steps around the edges of the Telesterion, and saw and heard something like a ritual drama.38 As Plutarch describes, “Just as persons who are being initiated into the Mysteries throng together at the outset amid tumult and shouting, and jostle against one another, but when the holy rites are being performed and disclosed, the people are immediately attentive in awe and silence . . . he who has succeeded in getting inside and has seen a great light, as though a shrine were opened, adopts another bearing, of silence and amazement, and, humble and orderly, attends upon” the gods.39 Similarly, Dio Chrysotom says, “This is like placing a man in a mystic shrine of extraordinary beauty and size to be initiated. There he would see many mystic sights and hear many mystic voices, light and darkness would appear to him alternately, and a thousand other things would occur.”40 Galen mentions that an initiate would have given himself up “wholly to the things done and said by the Hierophants.”41 Lucius of Apulia says of his own initiation, “I approached near to hell, even to the gates of Persephone, and after I was ravished throughout all the elements, I returned to my proper place. About midnight I saw the sun brightly shine. Likewise I saw the Gods celestial and infernal, before whom I presented myself and worshipped them.”42 Perhaps this is metaphor, but it could easily be a description of a Craft initiation.

Proklos relates that, “In the most holy Mysteries, the initiates at first meet many sorts of spirits . . ., but on entering the interior of the temple, . . . they genuinely receive divine illumination, and divested of their garments [my italics] they participate in the divine nature.”43 (Proklos, as a devout dualist, obviously disapproves, but I think it must look familiar to any modern Witch.)

It is very difficult to assign a sequence to the events that may have taken place in the Telesterion, but I think Harrison’s logic holds water: the Sacred Marriage would probably have been celebrated before the birth of the Sacred Child.

Asterius44 wrote, “Isn’t there the descent into darkness, the sacred intercourse of Hierophant with Priestess, he and her alone? Aren’t the torches extinguished? Doesn’t the vast assembly believe that what is done by the two in darkness is their salvation?” He was probably misinformed about Eleusis; yet his words describe precisely the attitude of Witches toward the Great Rite.

Apparently what happened next is that the doors of the central chamber, the Anaktoron, were thrown open in a flood of light from a great fire that could be seen for miles from the open roof of the Telesterion45, and the Hierophant appeared, displaying an ear of wheat to the silent crowd and shouting, “Holy Brimo has brought forth a mighty son, Brimos!”46 We know that the Hierophant displayed the “secret sacred objects” (and that is what his title means) kept in the Anaktoron, into which only he was allowed, as only the High Priest of Jerusalem was allowed into the innermost sanctuary in that temple; and that he had an extensive speaking or singing part in the proceedings, partly from within the Anaktoron.47 He may have carried the sacred objects around the Telesterion in a procession, followed by all the other priests and priestesses48; this would be parallel with the Torah procession in the synagogue. There was also much dancing; Lucian commented that there are no Mysteries without dancing, and that those who violate the secrecy of the Mysteries are said to “dance them out.”49 With a rolling beat upon a gong that produces a roar louder than a jet plane,50 Persephone herself appeared — or so her priestess would have appeared, to the eyes of faith.51 Apparently her wedding to Hades was celebrated, for Michael Psellos asserts that the words, “I have eaten from the drum, I have drunk from the cymbal, I have carried the kernos, I have entered the bridal chamber,” were sung as an accompaniment to the Anakalypteria of Kore; this term might mean only “unveiling” or “reappearance,” but it is the common Greek term for a wedding.52

Walter Burkert also argues that another key event would have focused on the pais ap’hestia, the “child initiated from the hearth,” who represented the Athenian people, and who was the ritual analog of the infant Demophon, “voice of the people,” in the Eleusinian myth. Burkert argues that the child, doped with opium from Demeter’s own poppies, was placed in a swing, and swung through the fire — but when the swing returned, in it was a ram, which was then sacrificed, and its fleece used for the next year’s initiates. Obviously this ritual is related to the story of Abraham and Isaac, and it seems fitting that the same story should turn out to underlie both Greek and Hebrew religion, whose roots all go back to the eastern Mediterranean culture of ca. 1500 B.C.E. Burkert also feels that the key to the Greeks’ strong feelings about the ritual at Eleusis is that during it they were formally adopted as children of Demeter — perhaps in a ritual that involved marching under her throne53 — so that when they went before Persephone’s throne to be judged, they would be judged according to the rules for kin, not those for strangers — and that made all the difference in the world for Greeks.

23 — The final events at Eleusis included the rite of the Plemochoai, top-shaped vases, which were tipped over, one toward the east, the other toward the west, just about at sunset, to pour a libation down into the earth, perhaps into a chasm.54 It was probably also on this last day, and perhaps as part of the same ritual, that “looking up to the sky they cried `Rain!’ and looking down at the earth they cried `Grow!'”55

 

 

1

2 I shouls asmit that this song was asses in the version that was part of my “doctoral dissertation in the form of a three-act myisical comedy” and was not in the original script.

3 We know from Hippolytus 5:2 (Ante-Nicene Fathers, V, 51) and from Pro­clus on Plato’s Timaeus 293 (cited by Harrison, Prolegomena, p. 161) that this “Rain/grow” bit of fertility magic was among the closing ceremonies at Eleusis, perhaps out on the Rharian plain, where it could not have been kept secret.

4 This is obviously a fragment from some sort of ritual; it is given by Fir­micus Maternus 26; Arnobius 5:21; and Clement of Alexandria, Exhortation, 2:14.

5 This “thrice-blessed” term was standard in wedding songs; e.g., see Odysseus’s remarks to Nausicaa in the Odyssey.

6 This stanza is a rather free amalgam of the “beatitudes” in the Homeric Hymn to Demeter 480-482; Sophocles fragment 753 Nauck (from Plutarch, Moralia, 21F); and the Pindar fragment (137 Sandys) from Clement of Alexandria, Miscellanies, 3:3,17.

7 Eunapius, Lives of the Philosophers, 475-6.

8 Aristotle, Nicomachean Ethics, 3.1.17, and Clement of Alexandria, Miscellanies, 2.14 (p. 361, ANF).

9 Athenaeus 1.21d.

10 Farnell, III, 23.

11 Frazer’s ed. of Apollodorus, Library, p. 227.

12 Placement is best guess; Willetts, Cretan Cults, p. 49.

13 Harrison, Prolegomena, p. 151.

14 Philostratus, Lives of the Sophists, 602;20.

15 See Xenophon, Hellenica, 2.4, 20.

16 Eusebius, Preparation for the Gospel, 3.13.118b; Tatian, In Graec. 8; Theon of Smyrna, On the Utility of Mathematics, p. 22; Aristophanes, Frogs, 369-70, 886-7; Lucian, Alexander the False Prophet, 38.

17 Porphyry, On Abstinence, IV.

18 Harrison, Prolegomena, pp. 150, 155.

19 Nilsson, 1951, p. 166.

20 According to Clinton, p. 13, the term muesis originally referred to the preliminary instruction, or catechesis, which could be given at any time during the year by any member of the Eumolpidai or Kerykes families; this was not an initiation, but quite parallel to the guidelines that any Witch would now give to a newcomer before bringing him or her to a circle. The final ritual of the Mysteries was the telete, which took place in the sanctuary of the Telesterion, per­formed by the Eleusinian priests and priestesses, only once a year. Thus mustes would be better translated as “catechist” than as “initiate,” and telete does have the sense of completion.

21 Plutarch, Phocion, 27,3.

22 On the events of this day, see Harrison, Prolegomena, pp. 152-4. Clement of Alexandria, Protreptikos, 2.13.

23 On all this see Aelian, Animals, 10,16; and Aristophanes, Peace, 373-5.

24 Aristotle, Athenian Constitution, 56.4; Philostratus, Life of Apollonius, 4.18.

25 Clinton, p. 33.

26 Initiation was expensive; it added up to at least 12 obols, ac­cording to Clinton, p. 13, and that was about a month’s pay for the average Athenian. Hence paying for someone’s initiation was a fre­quent gift, especially for slaves and courtesans (as we know from Demosthenes’ Against Naeara, 21), since it could not be taken away from them.

27 Clinton, p. 108, 111.

28 Harrison, Prolegomena, p. 151.

29 See Hesychius and the Suda under Gephuris.

30 See Hesychius on Rheitoi and Pausanias, Attica, 38.1-3.

31 See Photius, Krokoun.

32 See Sophocles, OEdipus at Colonus, 1045-53; Pausanius, Elis, 1.20.3.

33 The use of torches for nocturnal processions was no secret; and I think the “torchlit search for Kore” (as in, e.g., Lactantius, Divine Institutes, 1.21) was merely an allegorical interpretation of this procession in light of the story of Demeter and Kore.

34 Here Psellos’s second icon fits: torches because it was night; drums and cymbals as both musical instruments for the procession and vessels to pour the offering, in the form of a pelanos.

35 Referred to by Plutarch, Moralia, 765A.

36 See Dio Chrysostom, Discourse 12, 33; Plato, Euthydemus 277d; Eph. Arch. 1885, p. 150. Gilbert Murray, Five Stages, p. 23, says the Dadouchos is the initiator during this stage. If Aristophanes, Clouds, 259ff, is not just foolery, the catechist was also sprinkled with flour or chalk at some point.

37 Clement of Alexandria, Protreptikos, 2.18-9.

38 See, e.g., ibid., 2.12. That the rituals lasted all night is stated by Clinton, p. 38, citing I.G. II2, 3639; see also Greek Anthology, XI, Epigram 42.

39 Plutarch, Moralia, 81d-e.

40 Dio Chrysostom, Discourse 12, 33.

41 Galen, de Usu. Part., 7.14.469, cited by Harrison, Prolegomena, p. 157.

42 Lucius of Apulia, The Golden Ass, 11.23. For a similar description, see Plutarch, Moralia, frag.178.

43 Proklos, Platonic Theology, p. 7.

44 As cited by Harrison, Prolegomena, p. 563.

45 It is referred to by Plutarch, Themistocles, 15.1.

46 See Burkert, Homo Necans, for a convincing argument why this passage from Hippolytus, 5.4, is trustworthy. Brimo is a title of Hecate, who seems to complete a triad with Kore and Demeter; see Apollonios of Rhodes, Argonautica, 861-2, 1211, and Lycophron, Alexandra, 1175ff; Propertius 2.2.11 presents this Hecate Brimo as a lover of the Hermes who is a major deity of the Samothracian Mysteries. This line also seems to be reflected in Euripides, Suppliants, 54, which takes place at Eleusis.

47 See Clinton, pp. 39 & 46, citing I.G. II2, 3411, and Aelian, Varia Historia, frag. 10.

48 Clinton, p. 47.

49 Lucian, The Dance, 15.

50 Ovid, Art of Love, 610; Harrison, Prolegomena, p. 140, citing Apollodorus of Athens as quoted by the scholiast on Theocritus, Idylls, 2.10. Olivier Messiaen, scholar and classicist that he is, uses this sound in his Et Expecto Resurrectionem Mortuis, “I Expect the Resurrection of the Dead.”

51 See Clinton, p. 47, and the sources he cites.

52 These words are cited by Clement, op. cit., 2.14, and discussed by Psellos in his comments on the third icon. See also the scholiast on Plato, Gorgias, 497C, cited by Harrison, Prolegomena, p. 158.

53 E.g., see the ritual described at the end of the final myth in Plato’s Republic.

54 See Athenaios 11.496.

55 Given by Proklos on Plato’s Timaeus, p. 293; also mentioned by Hippolytus 5.2. Aeschylus, fragment 25, in which Aphrodite declares that she is the cause of the amorous rain that impregnates the earth to bring forth Demeter’s gifts, also shows that here again Aphrodite is tied to the Eleusinian rites. Hesychius gives “Konx hompax” as the final words of the initiation; despite much scholarly ingenuity at restoration, these appear to be indecipherable nonsense.

 

 

***

 

 

About the Author:

Saoirse is a recovered Catholic.  I was called to the Old Ways at age 11, but I thought I was just fascinated with folklore. At age 19, I was called again, but I thought I was just a history buff, and could not explain the soul yearnings I got when I saw images of the Standing Stones in the Motherland. At age 29, I crossed over into New Age studies, and finally Wicca a couple years later. My name is Saoirse, pronounced like (Sare) and (Shah) Gaelic for freedom. The gods I serve are Odin and Nerthus. I speak with Freyja , Norder, and Thunor as well. The Bawon has been with me since I was a small child, and Rangda has been with me since the days I was still Catholic. I received my 0 and 1 Degree in an Eclectic Wiccan tradition, and my Elder is Lord Shadow. We practice in Columbus, Ohio. I am currently focusing more on my personal growth, and working towards a Second and Third Degree with Shadow. I received a writing degree from Otterbein University back in 2000. I have written arts columns for the Arts Council in Westerville. I give private tarot readings and can be reached through my Facebook page Tarot with Saoirse. You can, also, join me on my Youtube Channel.  

Egg Spells

Merry meet.

Eggs are one of Ostara’s most prevalent associations. Like all seeds, it contains the promise of a new life. It is a potent symbol of fertility because it contains the power to become something: a chicken, a turtle, a bird, a fish. Eggs are a symbol of abundance, prosperity and the rebirth of nature. In some traditions, the entire universe is portrayed as an egg. That makes them very magickal.

At Ostara, the Wheel of the Year is perfectly balanced. Day and night are of equal length. Masculine and feminine, inner and outer, dark and light are also balanced as the world begins to come alive. Imbolc’s whispered hopes become Ostara’s actions. At this moment, the light defeats the dark. The power is expansive and exuberant.

To harness Ostara energy in a spell, let an egg be the seed that will bring forth your desires. Inscribe it with symbols, pictures or words for abundance, joy, healing, strength, security, laughter or whatever you can imagine and feel yourself possessing. Consider dying the egg in a corresponding color, such as green for abundance, fertility, or eco-magic; and red for will, strength, passion or purification. Yellow corresponds with laughter, thought, travel, communication, happiness, freedom and beginnings; while blue can be used for healing, compassion, love and dreams.

As you decorate the egg, infuse it with the feeling of already having these qualities, of having reached the goal or of having had the wishes come true. Clear your mind and hold the egg as you continue to add your energy to it with breath, song, dance or words, focusing on your desires and their place in your life.

Then, on Ostara night, bury it, perhaps in a garden, as an offering to Mother Earth, and know that as it transforms and feeds the earth, it feeds and transforms what you wish to manifest.

You can also use an egg as a spell bottle of sorts.

First, make holes at both ends of the egg and blow the contents into a small container to be used for recipes. Rinse out the empty shell and let it dry.

Write your spell on a piece of paper small enough that you can roll it up and slip it into the hole at one end of the egg. You might want to include symbols, anoint it with an oil related to your desires and perhaps include corresponding botanicals before rolling it up.

Once it is inside, seal the holes by dripping melted candle wax on them.

Place the egg at the base of a special tree and ask it to guard your workings, adding its strength to yours.

If you have other spells involving eggs, please share on our Facebook page so that we all might benefit from your experience.

Merry part. And merry meet again.

***

About the Author:

Lynn Woike was 50 – divorced and living on her own for the first time – before she consciously began practicing as a self taught solitary witch. She draws on an eclectic mix of old ways she has studied – from her Sicilian and Germanic heritage to Zen and astrology, the fae, Buddhism, Celtic, the Kabbalah, Norse and Native American – pulling from each as she is guided. She practices yoga, reads Tarot and uses Reiki. From the time she was little, she has loved stories, making her job as the editor of two monthly newspapers seem less than the work it is because of the stories she gets to tell. She lives with her large white cat, Pyewacket, in central Connecticut. You can follow her boards on Pinterest, and write to her at woikelynn at gmail dot com.

Balance

Merry meet.

Celebrations are often planned for the sabbats, but don’t overlook the power these times add to magical workings. As the world hangs in balance, day equal to the night, we can use its balanced energy to regain our own balance before heading into the dark half of the year.

Gather the materials you’ll use: a marker of any kind and a round disk. These can be the wooden ones found at craft stores, a jar or bottle lid, or the top of a deli container.

This spell can be done as part of a ritual in sacred space, or in any area in which you feel comfortable, perhaps adding incense and candles to set the stage.

Sitting in that space, let yourself relax and let go. Give yourself time to begin to feel the balance of this day and breathe it in, absorb it into every cell. If you cannot “feel” it, know that it is there and imagine its vibration. See a sign that, to you, represents this state. It might be the yin yang or an infinity symbol, a line, an equal sign, a representation of scales, or anything else that can trigger the balance you are experiencing. Othello pieces are white on one side and black on the other, and I have used them in the past.

Channel that vision and energy into the sigil as you draw it on your disk.

Sit with it as you think about where you and your life things are out of balance. Does it involve discipline? Nutrition? Boundaries? Is there something you are missing? Something for which you have an overabundance? A situation that lacks its polar opposite for stability? Take the time to visualize each of them balanced.


Feel yourself come into balance on all levels, filled with peace and harmony.

You can choose to add these words Mackenzie Sage Wright included in a Mabon spell she wrote that can be found on exemplore.com:

As yin is to yang, as dark is to light,

As male is to female, as day is to night,

Find Nature’s perfect balance within me

So I may live my life in harmony…
by the powers of three times three,

this is my will, so mote it be!”

Carry the sigil anytime balance is needed – be it spiritual, physical, emotional or mental – and tap into the powerful energy put into the spell it on the equinox.

Although most powerful when done on the equinox, there is no reason this spell can’t be done anytime of year.

Merry part. And merry meet again.

**

About the Author:

Lynn Woike was 50 – divorced and living on her own for the first time – before she consciously began practicing as a self-taught solitary witch. She draws on an eclectic mix of old ways she has studied – from her Sicilian and Germanic heritage to Zen and astrology, the fae, Buddhism, Celtic, the Kabbalah, Norse and Native American – pulling from each as she is guided. She practices yoga, reads Tarot and uses Reiki. From the time she was little, she has loved stories, making her job as the editor of two monthly newspapers seem less than the work it is because of the stories she gets to tell. She lives with her large white cat, Pyewacket, in central Connecticut. You can follow her boards on Pinterest, and write to her at woikelynn at gmail dot com.

 

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