Message: Lesson 7, part 1: Holidays
Author: Teacher – Daven Iceni
Date: Aug 25, 2000 11:17

Message: From CathPulug
Author: Comments – Daven Iceni
Date: Aug 26, 2000 17:19

Message: Albans…
Author: Ollahm Cainte – Draconis CuChulainn
Date: Aug 29, 2000 11:09

Message: Congratulations Fleury,
Author: Teacher – Daven Iceni
Date: Sep 5, 2000 21:26

Message: Sorry guys,
Author: pentatant – Daven Iceni
Date: Sep 5, 2000 21:33

Message: Lesson 7, Part 2: Holidays, in depth
Author: Teacher – Daven Iceni
Date: Sep 5, 2000 21:46

Message: Additional thoughts on the Festivals
Author: Chiming in – Ciaran Iceni
Date: Sep 7, 2000 11:39

Message: Even more thoughts…
Author: – Draconis CuChulainn
Date: Sep 7, 2000 14:39

Message: On sleeping Gods:
Author: Teacher – Daven Iceni
Date: Sep 8, 2000 01:01

Message: My humble apologies Daven,
Author: tardy with good excuses, – Fleury CuChulainn
Date: Sep 20, 2000 23:49

I realize I promised you a post on Sunday but once I got more into the reading my source, the more I realized it was more zodialogical (if that is a word) than I thought, with many references to things a little odd and obscure.  It has taken me a few days to do a little more reading and re-reading to figure out just what the heck she’s trying to say, and even now I realize that it is more astrological in detail and not really what we are discussing but I will mention a few interesting points.  Firstly, she (Helena Paterson – complete source at the end of my post) gives names to the solstices much like the names CathPulug provided, but she never really explains why they are called by each name…  She also deals with the thirteen Celtic Lunar Zodiac divinations.  Each one attributed to a different tree and planetary ruler. She claims there are nine significant days in the Celtic Lunar Zodiac.  Starting with the Winter Solstice, and traditional beginnings/rebirth, they are: The Winter Solstice, December 22, she calls Alban Arthuan and she associates it with the Elder Tree sign.  She attributes it to the Entrance to Annwn (Welsh) and the Galactic Centre. The Nameless Day, she claims is December 23.  She says that “according to ancient Druidic belief, the three sacred “Serpent Days” of the winter solstice started on the eve (sunset) of December 20 and ended as the sun (dawn) rose on December 24.” Next we have Brigantia, February 1, which she attributes to Perception and equates with the Rowan Tree sign The Vernal Equinox (she calls Alban Eilir) follows on March 21, which is equated with growth and the Alder Tree sign. Beltane, May 1, she equates with purification and the Willow Tree sign. The Summer Solstice, or Alban Hefin, on June 22 is equated with death and the “Entrance to Gwynvyd”.  It is represented by the Oak Tree sign. Lamas, August 1, is equated with the Holly Tree sign and fruition. The Autumnal Equinox, or Alban Elfed, on September 23, she equates with decay and the Vine sign of the Celtic Zodiac. and finally, we have Samhain (November 1) equated with Transformation and the Reed sign. So why the heck did I just type all of this?  Well I’m not too sure, but I found it interesting that she dealt more in depth about the solstices and equinoxes than with the fire festivals.  Granted it was a book on Celtic Astrology, but only a paragraph to describe all four fire festivals seemed a bit minimal to me.  Although I find the equinoxes and solstices to very quite fascinating, and I observe them all in turn with much reverence, I put more emphasis on my celebration of the fire festivals. I also found her concept of the Nameless Day to be fascinating… if it is based in fact it would certainly explain where December 25th came about, being the first full day following the sacred “Serpent Days” of winter… The book’s main emphasis is a chapter on each of the Thirteen Celtic signs so there isn’t as much discussion on these days in particular but as a summary, I found it a little interesting.  But it is each of these chapters that the significance of each tree is explained, but adding all that in would make this a disturbingly long post.  Anyone interested in them is more than welcome to contact me, or more can be posted upon request! Anyhoo, I just thought I’d add an Astrological perspective to the Sabbats and Esbats we are presently discussing! Source: Helena Paterson, The Handbook of Celtic Astrology:  The Thirteen Sign Lunar Zodiac of the Ancient Druids, Llewellyn Books, 1994.

Message: To all the students:
Author: Instructor – Daven Iceni
Date: Sep 21, 2000 01:02

Message: Does the author give sources
Author: wondering – Ciaran Iceni
Date: Sep 21, 2000 12:07

Message: Actually Ciaran,
Author: – Fleury CuChulainn
Date: Sep 21, 2000 21:52

Message: Lesson 7, Part 3: Holidays Conclusion
Author: Teacher – Daven Iceni
Date: Oct 26, 2000 11:10

Stars light your path.

Originally posted 2009-10-30 11:31:08.

Because it’s relevant to a lot that some are doing, I thought I would put up some sort of post on how to interact with and what to expect from the Celtic pantheon.

First, the overriding ethic for ALL Celts is that everyone, EVERYONE, has an inherent worth. When interacting with someone who is a Celt or whom identifies as a Celt, you must understand and acknowledge that worth. Be prepared, if you insult that worth you will be making compensation to somebody for the insult. If you kill a Celt, SOMEBODY is going to come and demand payment for the “honor price” of that person, you will have to make payment or you will BE the compensation (in that you will be serving as a bondsman until that is repaid according to the statutes of the Brehons). If it is intra-tribal, that is. (1) If the insult is inter-tribal, it could mean war. The greater the person’s status is, the greater their honor price. This holds true from the Gods down to the bondsman or least slave of the tribe. Personal honor is the MOST important thing to a Celt. The laws, status, and prior instructions on honor price indicate it strongly. (1)

Second, know that the Tribe, the Clan, the Family, the Tuath, the group you are part of is the second biggest thing in a Celt’s life. They will do, give, be damned near anything to help the Clan, to take care of their family, to contribute to the group. However, just as the First Law of Robotics overrides the Second Law, the personal honor – worth is more important to the individual than the Family/Clan. (2)

Third, personal honor reflects on the Clan honor. If I, as a Celt, do things that bring me fame and renown, it raises the status of my Clan. It also increases my status and Honor Price. (3)

Physical ability is important. Their kings were not only elected by the Tribe because of their ability and their proficiency, but also by their physical perfection. Nuada couldn’t be the Righ (king) of the Tuatha de Dannon once he lost his hand because he was missing a hand. Odin would not have been the leader because he is missing an eye. But, Nuada COULD be the king again once Dian Cecht made him the new hand of Silver. (4)

The ability to give gifts are important. The election of a Righ was not only about who was the most physically capable, but also who “bribed” the electorate the best. I say that but it wasn’t really bribes. Hospitality and generosity were prized traits, and thus the Righ should show those the most. Having a lot of gifts of treasure, jewelry, weapons and so on to give out to those that come into contact with them is a hell of a big deal.

Personal honor is very important. If a Celt says something, it was damned important that they keep to what they said. If they gave their loyalty to someone, it was expected that it was pretty much forever unless there were HUGE extenuating circumstances. That’s why oathbreaking and outcasting was such a HUGE deal, it made the person so shunned nothing. The person so cast out was a piece of wood, a rock, not human. They could be killed without any consequences.

All these are part of the Celtic deities. They embody this principle in themselves and reflect it to the world. So be very careful about what you say, because you will be expected to live up to those words. There is not really any “being released” from an oath to those Gods unless there is a really, REALLY compelling reason. You will be expected to hold to the Celtic Virtues (found on http://davensjournal.com/druidism-and-wicca-a-comparison) and you will be judged on how well you personify those virtues.

Rules are important, but not as important as everything else is. There is flexibility in the rules and if you can cite an overriding reason to ignore those rules, then you might be allowed to avoid punishment, but you’ll need the tongue of Taliesin (c. 534 – c. 599) to survive.

This is what made the Celts particularly recalcitrant when it came to taking oaths and giving their allegiance to someone. Their local tribal leader was the most important leader, because they knew him (or her) and (s)he had done good for the tribe before. The other leader was an unknown and the Celt’s attitude would have been “yeah? And what have you done for me lately?”

The three “classes” in society were the Druids, the Warriors, and the Crafters. The farmers were considered Crafters. Each of these castes was equal to each other, for each held the other two at different times. The druids were the professional class, the Doctors and Lawyers, the studiers of nature and so on. The warriors protected all, without care as to who they were, and they kept order among the tribes. The crafters made things and grew things that allowed the others to live a life they desired. All three were important. Placing the Warriors above all was idiotic to them and it would not have been considered had the Romans not come in and corrupted the thinking. Male/female didn’t matter much. While it was easier for men to do some things because of physical differences between the sexes, a female warrior was seen as just as important as a male one, and they were treated the same. (5) (UPG, see note)

It is from the Warriors that the kings were chosen. Omens played a big part of the lives of the Celts, but the Druids were the ones who interpreted the omens. There were tribal deities, and personal ones that you felt closer to. They didn’t really do animal spirits, although the Gods did have their associated animals. Druids were not warriors and they didn’t carry arms of any kind. As such, their person was inviolate on the battlefield and off it. They were the people who could move between tribes, even ones in active warfare, and who could act as peace bringers. Captured peoples of another tribe were bondsmen who could earn their way back into Celtic Society, usually in the tribe they were with now.

That’s all I have right now. It’s a lot and it is all important.

General Reference: Celtic Flame: An Insider’s Guide to Irish Pagan Tradition by Aedh Rua http://www.amazon.com/Celtic-Flame-Insiders-Guide-Tradition/dp/0595529704
Celtic FAQs http://www.personal.psu.edu/ejp10/lingland/faqcelt.html#top
Irish Gaelic translator http://www.irishgaelictranslator.com/
1. Honor Price: http://en.wikipedia.org/wiki/Celtic_law plus Bibliography
Honor Price The Preserving Shrine Erynn Rowan Laurie http://www.seanet.com/~inisglas/ethics.html

2. Personal Honor: Gaelic Culture http://homepage.eircom.net/~kthomas/gaelic/gaelic1.htm
New Tara: http://www.newtara.org/newtara_lib_ethics004.asp

3. Increasing personal status The Preserving Shrine Erynn Rowan Laurie http://www.seanet.com/~inisglas/ethics.html
Llygedyn Grove http://www.llygedyngrove.com/Ethics.htm

4. Celtic culture: a historical encyclopedia By John Thomas Kochhttp://bit.ly/bFPeAk Page 1359
Nuada’s sliver hand http://en.wikipedia.org/wiki/Nuada

5. THE SOCIETY AND CULTURE OF THE CELTS FOCUSING ON IRELAND
http://www.greyhawkes.com/text/celts.txt
Celtic & Druidic Society From Celtic Library http://www.druidcircle.org/library/index.php?title=Celtic_%26_Druidic_Society

Ranking of Classes* http://www.aislingmagazine.com/aislingmagazine/articles/TAM27/Druids.html  *
http://www.celticcallings.com/resources/celtic_traditions/celt_life.htm
*My Unverified Personal Gnosis: It is my belief that within the classes there were ranks and that the status of a low warrior was less than a master craftsman. A student of Druidism would be ranked far lower than the king or tribal leader and so on. The texts referenced show that the Druids had a higher status than the Warriors, and the Warriors had higher status than the Crafters. While this was true to a point, high ranking people of each group would probably be considered equal to each other.

(A Note from Daven: The Hero Redeemed is an assignment I received from an auditor of one of my classes. This was turned in for an assignment given in the mythology lesson.)

The Hero Redeemed- An Archetypical Myth

Author: Posting for a lurker – Daven Iceni

(Daven’s Note: I received this via email today. Apparently there is a group of Non-AS residents who follow this class, and email me their assignments. So, we have auditors in the classroom, be on your best behavior. I have their permission to post this, but I was asked to keep their identity to myself.)

In the story I will be examining I have found a modern retelling of the classic myth of personal redemption. In the true Grecian style, a Deus Ex Machina is employed to resolve the conflict.

(Daven’s Comment: For those of you not familiar with the device of Deus Ex Machina [Okay, I had to look it up too.] I will explain it in brief here. It’s the device used where a benevolent Power intervenes in the story to make it “all better”. It’s “and the little boy fell out of bed and woke up, it was all a dream” cheat that drives me out of my mind.)

Our protagonist is embittered, isolated, hurt and an outcast. What caused him to become an outcast? There are vague hints, allusions to pain in the past, to loss, but the reason why are really not important to the author of the myth. This again parallels the Ancient Greek Myth patterns.

What is important is what his pain drives him to do. Revenge! He decides to strike back. Again, we are not told if the people he has chosen for his plan are those who caused his pain, yet it can be inferred that they are.

Obviously, at this point the protagonist is an anti-hero.

Carefully, thoroughly, he plots his revenge on a small, isolated village, the only habitation near his hideout. He prepares camouflage, transportation and insures that all of his plans are in order before he starts out. He chooses to strike the night before the villagers most sacred religious festival. His journey to the village is long and arduous, yet he perseveres.

Finally, he reaches his goal and in short order completes the first phase of his plan.

He runs into a near disaster when he is stopped by a villager who closely questions his identity and presence in the town.

Courtesy of his intense planning (and, to his belief, the naiveté of the villagers) he bluffs his way through the encounter. His escape is a riveting exposition of his plan and sets the stage for phase two of his plot, the destruction of the ritual implements as well as the town’s wealth.

Joyously he retires to his hideout, eager for dawn to arrive s that he can witness the town’s anguish and despair his actions will cause.

The festival day dawns and the anti-hero is ready.

Ready for the Deus Ex Machina?

The rubes still celebrate! Without their sacred artifacts, robbed of all he would count valuable, they still carry on.

He is outraged, infuriated, thwarted. He is baffled by their actions and broods about Why– Why are they behaving in this way?

Then (here it is) his heart is opened. Suddenly he is redeemed, transformed by the villagers’ actions. Understanding floods him and he finds forgiveness in himself, not only for their actions, but his own. Against all reason, this happens.

Logically, his actions should have succeeded; the village should have been destroyed emotionally. They were ruined financially; their holy objects of veneration are gone. Yet, they still celebrate their sacred day.

Given their response, he should have stepped up his attack, but he does not. Only the intervention of a higher power can cause this.

He forgives them, forgives himself, but will the villagers forgive him?

Of course they will! This is a redemption myth after all! He only stole their holy religious objects, their wealth, and their food, after all.

The village will forgive him because, collectively, they embody, not the fools the antihero believes them to be, but the wise fool of many myths in many cultures.

These actions combine to redeem our anti-hero, and make him a hero. They teach him the eternal lesson of spirit triumphing over the material.

Frantic to atone for his misdeeds, he rescues the sacred objects, the village’s wealth- everything he has taken and restores it to the village, again enduring a perilous and harrowing trip.

The villagers unquestioningly open their hearts and homes to him and all is well.

And that, my friends, is “How the Grinch Stole Christmas“.

As tongue in cheek as this appears at first glance, this is an excellent analysis, and a very true one. These kinds of stories abound in Western Culture, and in many Mediterranean cultures as well. From Sumerarian, to Greek to Roman, all these and many more have this kind of story type in them.

One may even go further and say that the Grinch employs a Zeusian or YEVHian attitude of taking away that, which appears to define some when they cease to appreciate what they have. (For an example of this, see Job or Lot as well as the entire trip back from Troy by Odysseus and his crew.)

So one can see the Grinch as a benevolent God making sure that the creatures under his care and/or protection truly appreciate all they have, for it can be taken from them at any time. And making sure that they don’t confuse the object with self-worth.

He can also be seen as a trickster model. In this interpretation, the God takes what he wishes to take from the protagonist (in this case the entire village of Hoos) to teach an object lesson. Coyote is a good example of this. So too, is Loki.

Okay, enough of this. Read this for it’s worth, and don’t treat it lightly simply because it takes a child’s myth and interprets it. How many times have you been moved by the power of a movie or story? That is the Power of Myth working. Get to work and get your analysis done and post them. I look forward to reading them all.

Stars light your path.

Originally posted 2009-11-03 17:18:22.

Herbalism, part 1

This section will study the BASICS of herbalism. This is not meant to be an in-depth study of this subject, because it is extremely complex and learning intensive. The course of study with herbalism will make one equivalent to a Doctor of Medicine, if one goes about it correctly.

This is why, for the Druids, herbalists were given their own sub-set and specialization, the Deagbaire. Oriental (especially Chinese) herbalists are considered to be doctors in their own countries, with all the rights and responsibilities thereof.

There are literally thousands of herbs known to exist today. Each has properties unique to the herb, as well as having properties in common with many different herbs. Each has a specific way to get those properties out and make them into a useful form for us. An herbalist needs to know this in order to make the best use of the herbs.

This is not to say that this kind of activity is not it’s own reward. If you enjoy green, growing things, if you enjoy smelling a crushed herb, if you like hiking in the woods and a pastoral existence, if you enjoy chemistry, then by all means, go into a course with Broom Naifer to learn everything you can about herbs and herbology.

However, this will give you a brief introduction to herbs and their uses.

Disclaimer: In no way is the information that I present here or anyplace else to be substituted for a physician’s care. In many cases, with the advances in technology and knowledge, a doctor has more effective treatments than herbs. Herbalism is a resort for supplementing a doctor’s care, not a replacement of that care.

To begin studying herbs, one must first look at what herbs are used for.

The most memorable usage of herbs (although not the most common) is in medicines. Using herbs to take care of colds or a hacking cough is probably the single most memorable herbal usage there is, especially with the current popularity of herbal supplements and vitamins.

This is understandable since most medications can trace their roots (pun intended) back to herbs. One of the more famous examples of this is asprin. Asprin comes from salicylic acid. Salicylic acid is an ingredient in Willow Bark Tea. Willow Bark Tea was used for centuries (literally) as a fever-reducer and a headache cure. Some scientist someplace decided to find out why Willow Bark Tea worked so well, and isolated Salicylic acid from the tea. He concentrated that and reduced it to a pill, put an additive to make the acid milder and created acetyl salicylic acid, or the fore runner of modern Asprin.

http://www.curious.org.uk/asprin.htm for more information on Asprin and it’s origins.

This is only one mild example how a modern drug came from herbs. The truth is about 10,000 times more strange. There are documented examples of unknown plants having components in them that kill things like HIV and Herpes. The incurable diseases completely eradicated by an herb. However, with our modern technological age, no one thinks about these things any longer. The HIV killer that I mentioned, is documented on Discovery with a man doing some research in the Amazon Rainforest for the drug companies, finding a plant and sending a sample back to his home base. They tested it and it destroyed the HIV and AIDS samples in the test tubes they had. They ordered him to go and get more samples of this plant for further testing, but that section of the forest had been clear cut (using the slash and burn lumbering) that has become so common of late. Sad really.

Examples like this are common. Any disease created by nature has a cure for it out in nature someplace. Any modern drug can trace it’s origins back to an herb or plant. Even if it was created off another drug, like Acetaminophen, they probably would not have found that drug were it not for plants that the original drug was synthesized from.

The second most common use herbs is put to, and in some cases more common than medicinally, is Culinary use. You know, flavoring your spaghetti so that it tastes Italian instead of Chinese.

Herbs have been being used in cooking since man decided to cook. Probably better than 6000 years all totaled. Let’s face it, herbs taste good. The flavor of peppermint is like nothing else out there. Italian cooking would not be the same if you took out Oregano and Garlic.

In some cases, a food is defined by the herbs that go into it. For example, if you have pork, ground until it’s almost a paste, what do you have? Ground pork, usually. But if you add Sage, Cumin, Coriander and other peppers? Sausage, of course. Without those herbs, you have a well ground up pork, useful for putting in multiple things, but you don’t have sausage. (The sausage that I refer to is breakfast patties of sausage, not anything like Kielbasa or Bratwurst. Although this argument does hold for them as well.)

What about foods and drinks that are ONLY herbs? First thing I think of is Earl Grey Tea, or how about Root Beer? Tea is, of course, an herb imported from China and India, but you COULD NOT have tea without the herb. The herb is what makes the drink. What about Root Beer? Well, if you get the root of the Sassafras and Sarsaparilla, add some other ingredients, ferment it and let it sit, you have a potable drink. Same for Sarsaparilla, but instead of using the Sassafras root, you only use the Sarsaparilla and a few other ingredients.

I can’t think of any dishes that use only herbs, but I am sure there are some out there.

So, the culinary use of herbs is the second way to use herbs.

The third way to use these pesky weeds? How about their scent? There are many, many herbs that have very pungent scents, like the lavender plant. Lavender has been used for what is now being called “Aromatherapy” for many centuries. It’s soothing and calming, either in a pomander or in your bath water. It’s a relaxant, even though there is nothing to be said for it’s taste or it’s medicinal properties. In fact, some modern books on the medical uses of herbs are recognizing the aroma as a means of using these herbs to their fullest extent, and listing herbs that only give their benefit as a vapor vector (i.e. smell).

Ever wonder where the perfume you smell comes from? Originally it came from the scents of herbs. Peppermint, flowers (like roses), lemon, and many others were combined and distilled to their essential oils and used to make the smelly world smell better. There are classes on Aromatherapy, scented candles in stores, vials of essential oils in stores, sachets of dried flowers, and many other types of examples that prove my point.

Is there anything other than culinary, medicinal and scent uses for herbs? Of course there are. Like dying cloth and homes. For centuries, the only dyes for cloth came from herbs. Even today, some of the best and longest lasting dyes come from those same herbs, although there were some dyes that came from other sources, such as shellfish and clay. The cheapest of dyes (and the most commonly used, as a result) came from herbs and plants. There were even laws that were enacted that stated unless you were of a specific station in the culture, you were forbidden from wearing certain colors, such as Royal Purple (which comes from the abalone shell). I even have a recipe of woad, which uses an herbal dye for the skin. Oddly enough, the local name that is woad is called Indigo in many other places.

Another use of herbs? How about in creating altered states of consciousness. Make no mistake about it, the same herb that you use to fix problem A today can be used to create hallucinations tomorrow, and to kill someone the day after. Perfect example, Foxglove. Foxglove, called Henbane and many other names is a form of treatment for heart failure. However, taken in a dose large enough to fix the heart, but not enough to kill you, it can be a hallucinogen, and if taken in larger doses, it is fatal. Foxglove is the source of Digitalis.

See why the study of herbs is a lifelong pursuit? Not only do you need to know the properties of most (common) plants off the top of your head, but you should also know what the plant looks like. Without knowing what the appearance is, you could easily mistake Common Ivy, sacred to the Druids, as Poison Ivy. So forth and so on, ad nauseam.

However, as some of us know, Cannabis can and is an herb for creating an altered state of mind. One in which you are hungry, but it’s still a different state. Now, cannabis has been used for centuries as a source of rope, in the making of hemp, which is made into rope. Same thing with “shrooms” (and don’t ask me which mushroom they are talking about, I don’t know.) Same thing with peyote. In some cases, hallucinogenic herbs were used as the entire religious ceremony. There is a tribe in Peru who use a combination of some hallucinogenic herb with some kind of accelerant, probably alcohol, and snort the resulting mixture. From this they get visions and find answers to the questions they have. This is their entire religious ritual, along with some chanting and standing in a lake. But their holy men are as good at giving advice as any ancient Druid or modern Witch.

The next use for herbs is as sacrifices to the Gods. This is a valid use, in that you helped the herbs grow and took care of them, so the Gods will be pleased by your offering. In this, I don’t think wildcrafted herbs (herbs picked growing in the wild) would be that appropriate. Plants and flowers and other herbs that you have in a private garden, the ones that you took care of in the winter, and weeded in the summer may be more appropriate. Even then, the decorations you use on the altar in your ceremonies can be sacrificed to the Gods. Don’t burn them up, but a compost heap may not be out of order in the yard someplace.

Last, but not least, you can use herbs for magickal purposes. Some of this was covered in previous areas, but certainly not all. For example, Eyebright is an herb, a flower, that is very pretty to look at. Generally, there is not a whole lot that it is used for, but it has some good results in helping eye problems. Using it in a magickal ritual, to heal someone of an eye problem, however, can be monstrously effective.

Here’s what I came up with when I thought about using eyebright in a healing ritual.

Casting the Circle occurs. Once that is done, and the Gods invoked, move on to the actual healing ritual.

Take a pre-prepared poppet of the person in question in the left hand. Take the sprig of Eyebright in the right hand. Hold them both over the Altar, in the middle of the working area.

Say: Here I hold in my hand _____NAME______, who is suffering from failing vision. I hereby dedicate this poppet as him (or her).

Wave the poppet over the incense and consecrate it with the water/salt.

Say: I have in my hand, the cure for this condition. This herb represents all that is good in the universe, the health and healing of this person is in my hand. All the energy in the cosmos is focused in this plant. The Lord and Lady have blessed this plant to the healing of the eye, to make the eyes bright with sight and health. Let this happen now.

Push the eyebright on the poppet’s eyes, and feel the energy flowing through you into the eyebright, and into the poppet. Channel that energy into this and see his (or her) vision becoming clearer and more sharp. See the problems gone, and see them without glasses. Hold the eyebright there until you feel the energy run out of you. Use your thumb that holds the poppet to keep the eyebright in place, pick up a green ribbon.

Say: I bind this energy to ____NAME____ with this ribbon, sealing it to them, to make them healthy and whole. Never again shall their vision be threatened, nor shall they loose their sight. So long as this plant is here, so too shall this power stay sealed in them. So be it!

Tie the eyebright to the poppet with the ribbon, and place the whole thing back on the Altar. Meditate a while on the outcomes of this spell, and envision them as cured. See the green health energy flowing into their eyes, making them stronger and whole again. See the outcome of this ritual in your head, complete and whole.

Do the Cakes and Ale celebration and thank the Lord and Lady for coming and helping. Dismiss any and all beings brought to the Circle during this ritual, after thanking them. Any other rituals you feel should be performed should be done now.

Once that is done, Clear the Temple and place the Poppet in a safe place, where it will be undisturbed for a long time. It may be advisable to sew the eyebright on the poppet.

This is just a sample, but you can see how the properties of the herb were used in the rite to help it along. If you think of the healing abilities of the Eyebright as being turbo-charged by the energy you were pouring through the herb, and then being leached out of the plant into the person, that is a good visualization to have.

Now, there are many references that I can give you on herbs, but since I am no expert, I will give you what I use, and let you find your own. The study of herbs is by no means a small undertaking, but it is also not something that Druids or witches can afford to be ignorant of.

Until next time!

Recommended References:

The Herb Book by John B. Lust is an excellent resource, and one that is fairly inexpensive. I bought my copy at a grocery store. It does not tell you how to grow the herbs, but it does tell you just about everything else about them. The only thing it does not cover is the lore and the magickal uses, but that can be covered by many other books.

Cunningham’s Encyclopedia of Magical Herbs by Scott Cunningham gives a somewhat brief treatment of the magickal uses of herbs. (Hey, it’s from Llewellyn, what do you want?) By and far the best place to start with the magickal study of herbs and plants, this gives a really good overview of the subject and has multiple references in it to keep you going. Some lore and folklore on the herbs, but not as much as necessary.

The Complete Book of Incense, Oils & Brews by Scott Cunningham (Preface) is a good place to start in studying the aromas of different plants and herbs. It’s complied from several sources, and little of this work is original to the author, but that does not detract from it in any way. It has one thing that no other book on Aromatherapy has, a recipe for making incense. Other than that, this book does not even attempt to be in depth, but only covers about 20-40 herbs and their scents, but it’s a good starting point.

Online Reference:

http://www.innerself.com/Herbs/HERBS_and_THEIR_USES.htm

Herbs, Part 2

Okay, last time we looked at some of the uses of herbs and plant material, now we will look at the different tools you may need for herbs.

Mortar and Pestle This is the “normal” thing associated with herbology. Basically it is a bowl and a stick that crushes the herb between them. For this purpose, usually the bowl and stick (or Mortar and Pestle) are made of stone and not polished. This is so that you get a good grinding surface between them. This acts like a millstone. The pestle grinds the herb as it is moved, even if not a lot of pressure is used. The herb is pulverized into a powder or shredded into strips (depending on how dry the plant material is when you start). Once this powder is made, usually you are ready for the next step in your preparation process.

Jars Some people don’t think of these as a “tool” but you will use more jars in your time of working with herbs than anything else. What else are you going to keep the dried/ready/pulped/fresh herbs in before/during/after you need them? Jars of course.

My advice is to become friends with someone who has a child who is just starting on solid food. They will have many jars that you can have, and they are only waste to the parents. You will be able to cart them all off, and have someone thank you for that. Wash each jar carefully with scalding water (a dishwasher will do) and remove the labels. Now you have a supply of good, watertight jars to keep your herbs in for quite some time.

One type of jar you will need that you won’t be able to get from baby food jars is what is called “amber” jars. Some herbs are photo-sensitive (meaning they loose potency in the light). Amber jars are called that because they are dark brown. Yep, beer bottles are “amber”. But so too are most creamer jars.

Why use glass rather than plastic? Because plastic retains some of the previous contents on a very small level. In other words, you can’t be sure it’s clean unless you melt it down and remake it. Jars you can always boil.

Measuring supplies Goes without saying. However, you may have to invest in an apothecary’s set. In this set should be things like spoons in “drams” and weights and scales. If you are working with older recipes, then you will need these. Modern herbal recipes tend to give measurements in “tablespoons” and so forth. However, it’s good to know where you can either get these or whom you can borrow them from in an emergency.

Along with this you may want to invest in some different eyedroppers. Some recipes that I have seen demand that you put in “one drop of…” whatever into a recipe. Most often this is something like essential oils for potpourri.

And speaking of oil…

Oils and other liquids A great many recipes call for oils of various types. The best oil for these, by far, is virgin olive oil. You can get this from any grocery store at this point. It will be expensive, but that is how it is. If you can’t get olive oil for some reason, then a good alternate oil is safflower oil. The type of oil should be light and clear for it to be appropriate for use in the herbal recipes.

Sometimes tallow or lard will be called for. However, I have found that Crisco will fulfill this need quite handily, leaving you with something that smells somewhat reasonable. Tallow is rendered lard, and lard is the fat from slaughtered animals. However, Crisco is mostly rendered lard that has been purified enough that it is MUCH lighter in texture.

Alcohol is something else that is often called for. There are two types of this, the alcohol you drink and the alcohol you rub. Rubbing alcohol should be 91% pure alcohol so that it takes up the properties of the herb more easily. You will have to look for this strength however, it’s somewhat hard to come by. Drinking alcohol should be as close to 200 proof as you can get it. Golden Grain or Everclear are as pure an alcohol as you get, and these should be used in only small doses. Bacardi Rum 151 proof will do if you have nothing else.

Cooking pots One of the great things about herbology is the making of potions and herbal cures. To do this, usually you have to brew something. The traditional black cauldron of mythology in regards to witches is what was used in the past. However, living in the modern age as we do, and having aluminum pots and gas stoves, you should think about getting a set of pots and kettles used only for your herbal work.

You will need a saucepan, a double boiler, a strainer, a kettle (and possibly teapot), wooden spoons and spatulas, and probably a few each of the pots. Once again, use these only for doing the herbal work, not your day to day cooking. If you can, you may want to get one cast-iron sauce pot. The reason for this is that the iron from the pot will cook into the herbs and help some of them, but not others. So check before you use it.

Other items You will also want to have such things like wax paper, cheesecloth, small baggies, infusion baskets or tea bags, and possibly a candy thermometer. Some of these recipes call for certain temperatures to be maintained over time, so an egg timer, one of the hour long ones, would be a wise investment.

Remember whatever you use for the herbs and potions will only be used for them. Plastic and some wood tends to pick up the flavors and liquid of what it is used for, no matter how hard you scrub it. So if you only have those to use, only use them for the herbs.

This is why most herbalists suggest that you use either glass or metal as what you use for your tools. They can be scalded and boiled to clean them completely. Additionally, I have heard that wood (such as in cutting boards) can retain bacteria and microbes that will destroy the efficacy of what you are making. Wooden spoons are recommended simply because they can be disposed of in case of really messy compounds.

Okay, having gone over this, it’s time for you to hear about some common terms for preparing herbs.

DECOCTION: Place one ounce of herb in one pint of water. Make certain that roots are put in to boil before leaves. Once the water has come to a boil, simmer for about 30 minutes covered, then leave to cool completely. Strain and use as directed.

INFUSION: The original form of a potion, an infusion is not unlike a tea in quality. Pour boiling water over the herb in the proportions of one ounce herb to one pint water (although you may need much less for herbs that infuse quickly in water). Steep for fifteen to thirty minutes until a tea is formed. Use as directed.

MACERATE: To steep an herb in fat, such as done with salve and ointments. Best oils to use are almond and sesame. Warm one cup of oil over a low flame and place one-half ounce herbs wrapped in cheesecloth to soak. Continue until the herbs have lost their color and the oil is rich with their scent.

OINTMENT: A fatty substance such as lard to which herbs are added. Choose herbs according to the effect you desire, or enchant them, or both. For healing ointments, choose according to physical ailment. Three teaspoon of herb to one cup of fat, steeped and heated several times should prove very nice. Vegetable shortening will work very well, especially almond and saffron. All ointments should be kept cool and in air tight containers for best results. For magic, ointments work best when applied to pulse points or chakras.

POULTICE: A portion of herbs placed in an equal amount of boiling water to steep. Once herbs have been fully dampened, strain the water and place the herbs in gauze or cheesecloth applied directly to the affected area. This can be a little messy, so have a towel handy. It works fairly well, especially for rashes and other mild skin disorders.

TINCTURE: For ounces of herb steeped in eight ounces of alcohol for about two weeks gives a reasonable tincture. The bottle should be sealed and left in a dark area, and the liquid strained when the tincture is ready.

WASH: A tea or infusion meant only for external use. A mild form of a wash would be 1/4 ounce of herb to one pint of boiling water, steeped until lukewarm, then applied.

INHALATIONS: Herbal remedy by placing the herbs in boiling water, and inhaling the vapors. Primarily used for respiratory problems.

The above was taken from an herbal document in my possession, by an unknown author. However, it is the only document that I have seen that lays out these kinds of terms in a way you can understand.

See, one of the major problems of dealing in herbs is that the authors assume that you know more than you may. They are writing for doctors and those with multiple years of experience in this field. Thus, they will tell you to make a decoction of vervain to help someone suffering from whatever, but never tell you how to make a decoction in the first place. This is probably the MOST irritating thing out there.

In the next lesson, I will give you some sample recipes for herb soap and candles, as well as my own recipe for cough tea. However, this is the only set of recipes that I will give out. I am not as experienced in this area as I would like to be, and I know that these recipes are harmless. The cough tea even helped one child with chronic asthma to stop coughing. What’s incredible is that the recipe originally came from a fantasy book. It was Raistlin’s Cough tea. Those of you who read Wies and Hickman will instantly know where this came from. LOL

Till next time.

Daven

The Herbal Recipes…

As I promised, here is a list of different information on Herbs, their uses and their properties. There are recipes here and some good info. I don’t know how useful this info will be to you since I have never had the occasion to test any of them, although the first recipe for the Cough Tea is extremely good and I use it all the time.

I will also give you some more information on the Apothecary’s Weights, and I have also credited the appropriate authors, if I know who they were who wrote these pieces of information.

So, Apothecary’s Weights:

20 grains = 1 scruple
3 scruples = 1 dram
8 drams = 1 ounce
12 ounces = 1 pound

Apothecary Fluid Measure

60 minims = 1 fluidram
8 fluidram = 1 fluid ounce
16 fluid ounce = 1 pint
2 pints = 1 quart
4 quarts = 1 gallon

I found this information on http://www.rxtrek.net/weights.htm which seems to have a complete listing of the current pharmaceutical weights and measures. So, good luck.

If you have any doubts about any of these compounds or recipes, don’t use them. Wait and test it first and see. Note that, once again, this is not supposed to supplant a Doctor’s care for anything. This is a supplement to his care. And the Food and Drug Administration in the States do not regulate Herbs and herbal remedies, and I would think this would be true among any Western Civilization. So, let the buyer beware.

If you wish to speak to someone with FAR more expertise in herbs and herbal remedies, please contact Broom Naifer. She is one of the most knowledgeable people in this area that I have ever known. I’m sure if you asked her nicely she would consent to take you in as an apprentice in this field.

Courtesy of Margaret Weis & Tracy Hickman

Equal parts of:

Burdock
Coltsfoot
Comfrey
Angelica
Mullein
Orange Peel
Lemon Peel

Two ounces of each herb makes a large jar that should last a while. Place all herbs in an amber jar or a light-tight container. Shake well to mix the herbs before use.

Steep 2 TBLSP in hot water for 10 minutes. Sweeten with honey to taste.

Expectorant, Cough Suppressant, Warming Tea.

Chloroseptic – three parts horehound to one part white willow bark, infuse with boiling water, sweeten with honey or sugar to taste. Drink as needed. If sore throat persists, consult your doctor.

Neosporin – boil chickweed *, place in blender, cool. Spread mixture over cut and cover with wet cotton cloth. Remove poultice when it feels warm to the touch, dispose.

to prevent urinary tract infection – Douche after sex (if you are prone to UTI’s becuase of this) 3 to 6 times (throughout the course of the day) with a strong infusion of white oak bark. If mild burning upon urination persists or has not lessened by the end of the day consult your doctor.

Midol – tea of 2-3 parts chamomile to 4 parts white willow bark and 1 part red clover (optional, red clover adds iron to combat fatigue.) Sweeten with honey or sugar to taste. Drink as needed.

Asprin – tea of 2 – 3 tablespoons white willow bark to 2 cups water. Sweeten with honey or sugar to taste. Drink as needed.

WARNING: Consult your doctor before using this in place of asprin if you are on asprin therapy due to a heart condition.

Antacids- Chamomile tea, as needed. Taking calcium supplements or powdered oyster shell may also help relieve acid stomach.

sleep aids – strong jasmine or chamomile tea before bed. Calcium supplements may help more severe cases of sleeplessness.

anemia – strong red clover tea for milder cases. If you are anemic and vegetarian make sure to eat whole red clover and/or kale as an iron alternative for meat.

Vapo Rub – boil equal parts horehound and mint*, put in blender and blend until smooth. apply to chest area and rinse when the mixture cools.

astringent – soak lavender blooms in vodka or everclear for 3 to 7days in a tightly sealed jar. Pour mixture through coffee filter to strain, keep in airtight bottle or jar and apply to face as needed.

* – Please do a patch test on inside of elbow in case of allergic reaction

NOTE : Results may vary, this is not a substitute for medical attention. I am not responisible for any pain, injury, or death from the use of these items, although I seriously doubt anything of that nature will happen. They all worked on me… Please don’t sue me for any reason, I don’t have any money, anyway.

HOW TO MAKE SUCCESS INCENSE

Grind all the herbs to a fine powder

5 parts Orris Root

35 parts Frankincense

I part Bay

50 parts Cinnamon

3 parts Patchouli Leaves

Add all these ingredients together they should be a very fine dust if not you sib through a strainer. I find a blender works fine then take one cup of boiling water, s add 3 teaspoons potassium nitrate stir potassium nitrate till completely dissolved. With this mixture you add it to the powder till is like clay. This shaped into balls, let this dry first, and throw on your fire. And watch the surprise.

HOW TO MAKE PRAYING INCENSE

Combine these ingredients:

1 Part Frankincense
2 Part Sandalwood
2 Tablespoons Vanilla Extract

Mix well. Burn as Incense over hot piece of charcoal by sprinkling some of the powdered mix on it. It is ideal for spiritual workings, meditation or when the spirit is in turmoil, it helps banish the negative vibrations around it and calms it down. This incense also attracts only beneficial spirits.

SPRING EQUINOX INCENSE

WINTERGREEN OIL I PART
TRAGACANTH 20 PARTS
SALTPETER 50 PARTS
PHENOL, CRYSTALLIZED 100 PARTS
CHARCOAL, POWDERED 830 PARTS
WATER 1/2 CUP

Boil the water. Dissolve the saltpeter into boiling water, pour a little of this at a time into powdered charcoal until drenched with the saltpeter solution. Then let powdered charcoal dry. Then take up tragacanth and water that has 2 percent saltpeter solution, add mix till smooth and creamy, then strain through cheese cloth. It will have no lumps this way Add wintergreen oil and phenol. Mix well, then add to powdered charcoal a little at a time till you have a clay-like mass which can be shaped into cones.

MENTHOL COUGH DROPS

GELATIN I Ounce
GLYCERINE (by weight) 2 1/2 Ounces
ORANGE FLOWER WATER 2 1/2 Ounces
MENTHOL 5 Grains
RECTIFIED SPIRITS I Dram

Soak the gelatin in the water for 2 hours, heat on a water bath until dissolved, and add 1 1/2 ounces of the glycerine. Dissolve the menthol in the spirit, mix with the remainder of glycerine, add to the glycol-gelatin mass, and pour into an oiled tin tray (such as the lid of a biscuit box). When the mass is cold, divide into 10 dozen pastilles.

Menthol pastimes are said to be an excellent remedy for tickling cough as well as laryngitis. They should be freshly prepared, and cut oblong, so that the patient may take half of one, or less as may be necessary.

INDIA Ink

Lampblack (finest) is ground to a paste with very weak liquor of Potassa, and this paste is then diffused through water slightly alkalized with potassa, after which is collected, washed with clean water, and dried; the dry powder is next levigated to a smooth paste, with a strong filtered decoction of Carregeen or Irish Moss, or Quince Seed. (Decoction means a liquid preparation made by boiling vegetable substances within water.) And after adding this plant decoction add a few drops of essence of Musk, and then about half as much essence of Ambergris being added by way of perfume, toward the end of the process. The mass is, lastly, molded into cakes, which is unfitted in this form for pens but applies well with a brush.

To make this ink more suited for writing pens, you must take this hard mass and make it into a solution that will be a Squid that win flow easily. If one has to work with the ink for some time, a small piece should be dissolved in 112 cup warm water and a tenth part of glycerin added, which mixes intimately with the in} after shaking for a short time. India Ink thus prep red will keep very wed in a corked bottle, and if a black jelly should form in the cold, heating quickly dissolves it. The ink flows well from the pen and does not wipe. Also, the blackness of the ink can be controlled by adding more or less of the hard, dry ink you have made at the beginning.

HOW TO MAKE RICE PASTE

Mix the rice flour with cold cold water, and boil it over a gentle tire until it thickens. Then strain through cheesecloth. This paste is quite white and becomes transparent on drying. It is very adherent ant of great for many purposes.

HOW TO MAKE WINTER INCENSE

3 PARTS LAVENDER BUDS
3 PARTS CLOVES
3 PARTS CINNAMON
4 PARTS ORRIS ROOT
4 PARTS STORAX
3 PARTS EUCALYPTUS
3 PARTS ROSE
7 PARTS CEDAR WOOD

Grind herbs to a powder before mixing together. Then add green dye till light green not to dark.

HOW TO MAKE GINGER ALE AND GINGER BEER

LEMONS, LARGE AND SOUND 6 ONLY
GINGER, BRUISED 3 OUNCES
SUGAR 6 CUPS
YEAST, COMPRESSED 1/4 CAKE
BOILING WATER 4 GALLONS

Slice the lemons into a large earthen- ware vessd, removing the seed. Add the ginger, sugar, and water. When the nature has cooled to lukewarmness, add the yeast, make sure the yeast is first diffused in a little water before adding to the mixture cover the vessel with a piece of cheese cloth, and let the beer stand 24 hours. At the end of that time strain and bottle it. Cork securely, but not so tightly that the bottles would break before the corks would fly out if too much pressure builds up inside from the natural gases that are created, store in a cool place.

Baedun and GldnRoses @AOL.COM

Making Rose Oil

Making rose oil yourself is a relatively simple process. If you don’t know what rose oil is for then, you probably don’t need to make it. It won’t hurt if you do though. This is the recipe or formula for the process. Any necessary ritual, you will have to provide since this dissertation is not meant to supplant your path but to add to your scientific knowledge.

As like attracts like; soaking leaves and petals in oil will extract the oil of those leaves and petals.

• In a clean glass crock, pour in one half cup extra virgin olive oil.
• Add to the oil enough freshly picked rose petals to cover the oil.
• Let stand 24 hours.
• Strain oil through cheese cloth pressing all oil from rose petals.
• Discard rose pressed petals.
• Add fresh rose petals to this oil and repeat.
• Repeat the process until desired strength of scent (various with fragrance of roses used).

Another option, particularly suited for human consumption, is solvent distillation. In this method an alcohol is used to extract the essential oils from the plant. Leaves and petals (and sometimes thorns) are use for Magikal purposes. DO NOT USE RUBBING ALCOHOL!!!

In one cup of un-flavored Vodka (or other denatured alcohol) place enough plant matter (petals, leaves, or thorns) to cover the liquid.

• Let stand covered tightly for two weeks.
• Press the oil from the plant matter through cheesecloth.
• The oil and alcohol product you now have is natural rose perfume.
• Freeze the liquid you now have for 24 hours.
• The oil will freeze, the alcohol will not. Remove the frozen rose oil from your freezer and store in tightly sealed container.
• Reserve the remaining alcohol for use again.

This is not the easier of the two methods put does deliver a nearly pure essential oil. Remember, one ounce of Rose Oil is a lot of Rose Oil.

Please send Email to Baedun@AOL.COM and let me know if this helps. Isn’t it amazing that what we now call science would once be called witchcraft – or – that which we now call science has been known by witches for centuries???

To give credit where credit is due, research for these instructions came fromThe Complete Book of Incense, Oils, and Brews by Scott Cunningham, Back to Basics by Reader’s Digest, and the good old trial-and-error testing technique.

INGREDIENTS:

CASTILE SOAP – I use Kirk’s brand, but any bar of Castile should work EXCEPT one already scented or those green ones made with olive oil (unless you’re using a scent that goes well with olive)

SCENT – I used 1 dram of 100% lavender essential oil per 4oz bar of soap last time. This makes for a powerful nasal wallop. If your oil is “cut” you may need to use more. Also, I’ve heard of using herbs, other smelly things, etc. but have not done so myself. If you try it, let me know how it works.

KNIFE – to cut up the soap

WOODEN SPOON OR STIR STICK – to stir with

DOUBLE BOILER – sounds intimidating, doesn’t it? I half-filled a frying pan with water, put the soap in a heatproof ceramic bowl, and put the bowl in the frying pan. If you’ve made candles, you know how to do this. The idea is to heat the soap SLOWLY and to NOT ALLOW ANYTHING TO BOIL. Got it?

CHEESECLOTH – You can probably find this in your grocery store – even the hole-in-the-wall mom-and-pop-shop in my neighborhood has it. It’s usually by the dish soap, gloves, mops, scrubbies, etc. Also available at hardware stores and auto supply outlets.

OPTIONAL SOAP MOLDS – These are small molds, often wooden, in which you pour or press molten soap to make bars. You can find them in antique stores or craft shops. Or make your own. You don’t strictly need them (I don’t use them, for instance), but some people like them.

CONSECRATION: Now, I’m not going to tell anyone how to “charge” or “bless” or otherwise consecrate this stuff – use something from your own tradition. You can either bless tools and ingredients prior to starting or bless the finished soap. Either way seems to work fine.

STEP ONE: Get everything laid out in your kitchen. Get the double-boiler read on the stove, have your soap and scent on hand, your knife ready, etc. Cut the cheesecloths into pieces about 6 inches square. This is real approximate. You can just make one huge bar out of this, or many little ones. I usually make four, 1oz balls of soap.

STEP TWO: Chop up the soap. I recommend you start with just one bar for your first time, and in any case working with small batches seems to work better (at least for me). Chop the soap very fine. Mince it. Crumble it. Don’t worry about mess – the dust will wipe up later with water AND clean your kitchen table at the same time.

STEP THREE: Put the soap in the bowl part of your double boiler. Turn on the heat. Now watch carefully. You don’t want the water to boil, just get hot, and you CERTAINLY don’t want the soap to boil. The soap crumbs will slowly melt into a clear liquid with bubbles in it. You don’t have to melt the soap completely, either, although it doesn’t hurt. You can stir the soap to make sure it heats evenly.

STEP FOUR: Remove bowl from double boiler when soap is molten. Be careful, it’s hot! At this point add your scent(s) and stir thoroughly. As the mixture cools the soap will start to become stiff and more opaque. When stiff enough to not ooze back into the trail your spoon makes when stirring it is ready to be molded.

STEP FIVE: You can either do as I do, pick up a lump of soft soap and roll it into a bar, then wrap it tightly in cheesecloth, or use a soap mold. In any case, you need to let it cool off, dry out a little, and harden in a dry place (I use my pantry).

Although you CAN use this immediately, after a few days of drying it has a more solid feel and won’t leave ooze marks on whatever you set it down.

This sort of soap dissolves easily – don’t let it sit in a puddle in your soap dish or you’ll get a pleasantly scented puddle of ooze.

You should ALSO be able to scent liquid castile soap by adding scents and stirring VERY thoroughly.

ABOUT ESSENTIAL OILS: Please use a little caution. Some oils are irritating to the skin (cinnamon oil), some toxic, and some people are allergic to even the most natural and pure of substances. If you or someone who is using this soap has sensitive skin please do a “test wash” on a small area to be sure there will be no bad reactions.

Originally posted 2009-11-03 16:45:10.

<— Continued

Message: Thalada,
Author: Cainte – Daven Iceni
Date: Apr 28, 2000 12:22

Yes, I understand perfectly where you are coming from.  I too carry a “Sacred Space” around with me all the time.  I have my altar in my head, as well as a Shrine, and a “crash kit” for emergency rituals.

However, let’s start at the beginning.  That’s a pretty advanced attitude that takes years to develop.  Baby steps before driving a car….

LOOHTA  (Laughter of one heart to another)

Message: Druid Shrines
Author: DJW – OllahmLaoich Urchurdan
Date: Apr 28, 2000 19:02

Daven Said:
“As to Druidic practice, I have no idea.  I would assume from archeological evidence that the Druids used SOME kind of Altar during their worship, but there is little evidence that I know of.  (If anyone has evidence supporting this, please let me know about it.)”

The only thing that comes to mind are the ‘Nemed’, probably more in line with the shrine concepts than the altar. There’s not much to go on concerning altars. But there were holy places. Places seen as ‘between’ were important (where water meets land, caves, wells, etc). There are instances of offering pits (some going for many meters underground), and certain spots in rivers where offerings are found. Also, trees have been repositories for gifts, eg. colored cloth.

I think there may have been altars, but more as a convenience (so they don’t have to bend down too far to pick up the tools

Some people think the Celts didn’t view their gods anthropomorphicly, in which case they may not have needed indoor altars or shrines. I wouldn’t be too sure of that. But I think they used the kitchen table for family rituals (or something along those lines).

The Celts/ Druids certainly had amulets/ talismans, so they may be portable shrines (also thinking of the Crane Bag).

OllahmLaoich

Message: Druid Altars
Author: – Daven Iceni
Date: Apr 29, 2000 13:29

Okay, Amulets and Talismans are more portable spells that you can hold in your hand rather than portable shrines.

And you must understand the time period we are speaking on here.  The Druids were the Priest Class of the Celts, and as such were the sole people responsible for ALL rituals.

In fact, this was so ingrained with the culture that Caesar commented on it when he was writing back to Rome to get more support for his troops in Britain. He said “The Druids control the entire religious aspect of the Celts.  They MUST be present at every rite or ceremony so it is conducted correctly.” Or words to that effect.

There may have been some prayers to the Gods in the average person’s home, but no ceremonies or rites held.

The reason that I said they must have had altars in their ceremonies is exactly for convenience.  That’s pretty much my surmise too.

As to offering locations, They are scattered all over Britain.  That is undisputed.  The colored cloths were prayer cloths.  An especially important prayer was spoken and the cloth was tied to the tree or bush, in the hopes of attracting the notice of the Gods with it’s fluttering and moving, and thus they may be intrigued enough to come to where the cloth was to hear the prayer and possibly help.

Please remember some things.  All of the evidence that Caesar wrote about in his reports were third hand.  He never personally saw any rites or ceremonies up close, so he has no knowledge of the true way they were conducted.  Also, he was writing for support for his campaign in Britain, support that Rome was reluctant to give.  As such, he could have colored the facts a bit to make the Celts seem more vicious and blood-thirsty than they were.

Also, one of the goals of this thread is to make it pan-pagan.  No matter the culture, nor the peoples, and I think we are getting locked on the Celts.

Now, this is not necessarily bad, since a lot of Paganism takes it’s roots from there.  But we do need to keep our focus on other groups too.

For instance, Altars only seem to crop up in societies that have indoor rituals.  As such, it is probably that the Druids did not use altars for their ceremonies, except as a convenience.  But the Egyptians, however, did.  As well as the Romans, and the Greeks.  But the Native Americans (from circa 1500′s) did not.  But the Aztecs and Incas and other societies there did use Altars for their rites and ceremonies.  The Japanese and Chinese did and did not.  They had shrines, but no altars.  The African tribes did not have altars nor shrines.  Nor did the bushmen of Australia.

Altars are really only important if you have a definitive priest class, who have advanced to a point where indoor ceremonies are the norm, as well as having that priest class somewhat removed from the populace in general and there is a need for a “Sacred Space” to be created indoors, as opposed to having that sacred space be wherever the priest happens to be.

Anyone else?  This is a good discussion.

Message: Africans
Author: DJW – OllahmLaoich Urchurdan
Date: Apr 29, 2000 18:51

Daven Wrote:
“For instance, Altars only seem to crop up in societies that have indoor rituals.  As such, it is probably that the Druids did not
use altars for their ceremonies, except as a convenience.  But the Egyptians, however, did.  As well as the Romans, and the
Greeks.  But the Native Americans (from circa 1500′s) did not.  But the Aztecs and Incas and other societies there did use
Altars for their rites and ceremonies.  The Japanese and Chinese did and did not.  They had shrines, but no altars.  The
African tribes did not have altars nor shrines.  Nor did the bushmen of Australia.”

Actually, the African comment makes a good point for innovation or evolution. The diasporic religions (Voodoo, Santeria, etc) use altars today, but as you point out, didn’t used to. I remember reading a book on West African Voodoo that had photos of altars being used around Togo (W.Afr.), but I think that was due to later foreign input.

OLU

Message: A teeny bit late…
Author: – Fleury CuChulainn, Patron
Date: Apr 29, 2000 19:20

Here is the alter, such as it is, I hope this is a better visual… for explanation as to what every thing is, please see my last post.   Oh, and sorry about the white background, I didn’t save just the picture, but the whole damned paint thing… whoops! Unfortunately, I don’t have time tonight to go back and fix it.  I’m actually pulling myself away from the computer and venturing into the real world for a while. *EG*  It won’t be long though… LOL

Oh, and I took an African History course a year ago, and although we didn’t get into any real depth on religious practices, we did look at it a little.  Historically, the various African religious practices were conducted by a limited number of people, much like the ancient North American Native traditions.  There was usually one person with the extensive knowledge, and usually psychic gifts and then a number of apprentices who helped during rituals and whatnot…  They did not have altars and shrines until the rise of Islam in the 6th century AD, and then colonization in the 1800′s.  The homes of the ‘priests’ housed all the holy implements but they weren’t usually set up in a shrine kind of situation, more like being stored in their appropriate places awaiting use.   That’s all I’ve got for now, but I’ll be back to this one for sure!

Message: Well, it’s good to know
Author: Relieved… – Message: Well, I got permission to post
Author: stunned – Daven Iceni, Patron
Date: Apr 30, 2000 13:20

the notes I have been receiving from Nantonos Aedui.  Here’s the first one:

I appreciate that “Pagan Basics: A teaching thread.” is a private, invitation-only thread so I have not posted to it, but I think that you go a bit far in asserting that no-one other than the Druides ever conducted any ceremonies or rites or anything. That would be incredibly unusual, anthropologically, especially in times when religion was so intimately mixed with everyday life.

The quote that you are trying to remember, ‘”The Druids control the entire religious aspect of the Celts.  They MUST be present at every rite or ceremony so it is conducted correctly.” Or words to that effect …. ‘ is given as the introduction text on the Glade of the Carnutes thread.

I checked this link out and it is there, silly me.  I’m getting SOOOooooo lost.  LOL

In fact you seem to have argues that they did *not* use altars, either … although “offering platforms” at the edges of pools, springs, and marshes are attested in the historical record.

Do you consider that all of the hundreds of separate votive deposits for healing at the sources of the Seine were deposited by druids and by no-one else?

Clearly, in the Gallo-Roman period, altars were used (after the Roman and Greek fashion, though with substantial regional variations – the Loire-Atlantic-Pyrennes region and the Flemish region springing most obviously to mind).

Yes, you can post my original note (and indeed this one), with attribution.

Perhaps that is true, but I still believe that it was not a common practice, but we shall never know.  The offering platforms were a form of shrine, as were the Prayer Cloths, and many other things.  But I believe that the use of Altars by the Druids was an uncommon practice.

But, once again, I’m not sure about it.

Message: Here is an example of a shrine…
Author: – Rona Cumhaill
Date: May 3, 2000 23:33

http://www.peachtree.druid.org/dedicants/shrine.htm Looking forward to comments on this!

Message: Good shrine info.
Author: DJW – OllahmLaoich Urchurdan
Date: May 4, 2000 02:06

Thanks for the URL. Some good info on the basics of shrine and altar building. Worth considering along with Daven’s excellent writing on the subject.

Message: Here we go…..
Author: questioning??? – myst Niall
Date: May 16, 2000 01:21

with all those questions bursting out from the lips.  LOL I have read all the posts on this thread and the one thing I have a problem with is the alters. Why do we need to have one? For me, I have a circular grove of five old growth cedar trees outside my back door. Inside these trees is the most awesome feeling of power and peace. Can I not use this? Or is there a path for tree worship? I only ask this because you said the only stupid question is one not asked!*smiling*

Message: Just a little comment……
Author: Ollamh Cainte – Thalada Parisii
Date: May 16, 2000 06:03

realizing how difficult it is to present the epic of history in three posts and the span of time and thought in a concise way.  It is most important to walk away from Daven’s discussion with a sense that there is a ton of truth out there waiting to be uncovered and each piece of truth serves to develop one’s thinking.  If there is anything a student should take away it is that they should feel compelled to challenge each piece of ‘fact’ they are presented with.  They should research and read and when they are done that they should do more.  There is no substitute for improving the process of learning better than the process of learning.

Daven, I don’t think you judged neo pagans harshly nor do I think you judged at all.  I agree with your views on Satanism mostly because I view it as an intrusive and reconstructionists religion…like many proselytizing christian religions.  With regard to Druidism it is unfortunately necessary to ‘interpolate’ where fact has been reduced to supposition.  Much was lost but the logic I think remains intact.  With that logic it is possible to deduce the philosophy of the Druids if not the precise religion.  As far as I am concerned that is the more important of the two anyway.

And perhaps a cut at Myst’s question as I happen to agree with her.  I’m not sure there is an absolute need for an altar but there is a need for a gateway to the power of place.  An altar, i think serves as a ritual gateway, the keys to which are embodied in the symbolic items and arrangement.  Following a ritual path allows one to unlock the door in a controlled, and I might add, safe way.  The grove might also have been used in this way by the Druids….it is the way I use it now.  But the ritual is still carried within us and the need for mastery and control is as important as ever.  Power is neither a good or bad force but it can manifest itself in ways that might be perceived as either good or bad when one does not have the ability to control the power.  Ritual, through an altar or through a trained mind, is the governor and steward of that power.

Message: Well said Thalada.
Author: Instructor – Daven Iceni
Date: May 16, 2000 22:24

The ritual and the “creation of the sacred space” and the “bringing the infinite to Earth” is the most important thing that we are trying to accomplish.  The props, or tools, don’t matter.

Use an altar if you wish to, or don’t as you wish also.  It is the mindset that is being perused here.  The frame of mind that says “This is a holy time, and a respectful time, a time where I am in connection with the ALL, and a time when I can be myself, without any masks or walls.”

Many in rituals, think that it has to be solemn, serious, and quiet.  It is this way with not only organized religion in chapels and temples, but also in more than one grove or circle.  And it really spoils the mood when someone trips over their robes.

If it were me, I would rather laugh at that point, when it is appropriate, and let the anger and the frustration wash away with a few hearty laughs, than to let the embarrassment of the moment kill the mood.

Anything that promotes the mood of joyfulness, celebration, awe, closeness, love and togetherness, is to be sought after, and embraced when encountered.  These are the states of mind that you are trying to create.  Don’t fear a laugh from a child, or a laugh from yourself, or a hearty “BLESS IT” when you spill wine on the Book of Shadows.

And if using a tree stump is right, within a circle of trees, do so.  If putting everything on the ground is even better, do it.  An altar is really only a convenience, nothing more.  It is a tool, just as the athame or the cup or cauldron is.

The reason I was harping on them so much was simply because they are in common usage amongst most NeoPagan/New Age/Wiccan groups.  Lots of the ceremonies and the words and symbols have been stolen (yes, I said stolen) from Ceremonial Magicians.  An Altar was one of those things taken.  But it really is not necessary.

One thing that I MUST drive home to each and every one of you is that religion is a personal path of self-discovery, a philosophy, a way of living your life, as you see fit.

Me sitting here in my home, typing these words cannot tell you the secret to life, or the nature of the universe.  That is something that you have to find for yourself.  I can tell you what I have found, but it will mean nothing to you without you discovering it for yourself.

It has been said that one who knows who he is, and where he came from, and what comes next, has no need for religion, or for philosophy, or for the secrets of the universe.  This is because he who has found all of that is already in possession of the answers that those things are trying to give you.  The only people who will understand the answers of the universe are those who have found those answers already.

So, use an altar if it will help you, or do not if you don’t think it will.  Whatever you need to promote that attitude you take into the Circle, use.  If it detracts from that attitude, don’t use it.

Symbols only work if they have meaning to you.  Words only work if they mean something for you.  These things are only important if they evoke an emotional response from you.  If a pentagram is meaningless to you, being told you have to have 50 or more of them around you in your rites, will do nothing for your state of mind, except distract you.

But if one sea shell, which you found on a beach when you were 3, and that your mother kept for you all these years, evokes the emotion that those pentagrams are supposed to evoke, the not using it in your ceremonies is a crime, in my opinion.

There are so many things I want to say and I want to teach now, that my mind is full to bursting….

But, another assignment.

“Grounding and centering” is a term that is thrown about in the Neo-(whatever) groups in recent years.  I first encountered this term in a book by Mercedes Lackey, and I have used it ever since.

This is the act of coming to peace inside your heart and head, and letting unwanted emotion drain away.  Centering, is the balance that one gets from things like meditation, sitting and relaxing, prayer.  It is a “wholeness” and a concentration on yourself and the area around you as part of a whole, not separate from it.  Grounding is to let anger, hate, envy, fear, and other negative emotions drain into the ground.  TO stay there, and never come back to you.

There are things that you can do to help with this.  One is to just listen.  I have several examples are:  listening to the stars sing, hearing the wind talk to the water, and hearing the water answer back, listening to the brook babble on about what it has seen, feeling the air blow all of the energy out of you, feeling the Earth spin on it’s axis, sitting with your feet in the lake, listening to the thoughts of a baby.

All of these are a type of centering.  Just doing these actions, and feeling the peace that comes with it is good.  And there are different triggers or helpers for each person.  My most powerful one is listening to the music the stars make.

I want all of you to practice this.  Find your helper or trigger.  Do it often, and do it for a long time.  Meditate if you wish, but get that “Connection” to Life in the Universe.  Feel that peace.  Post your reflections and your thoughts and insights if you wish, but do this.

Feeling that connection is the next step in all of this, because if you can’t feel it when you are doing it yourself, how can you know if you have created the same thing in the ceremonies, or how can you feel the energy you are raising?  You have to separate yourself first, and know what is you, and what is not you, before you can sort what is outside of you.

Let me know how this is coming with all of you, and then we will move on to energy work.

Message: It is so hard to believe
Author: tears of joy – myst Niall
Date: May 16, 2000 23:57

what you wrote Daven. I read and re-read it as I wiped the tears away. All my life I have listened to the wind whispering to me, the trees imparting their great wisdom, water laughing and chattering non-stop like naughty children. I have lain on the grassy knolls and felt the pure energy from the earth come up and envelope me like a safe cocoon. I hear the moon calling to me and in the quiet of night I hear it all come together. That is hard to explain ,it’s just a thing I know.*smile* To know this is the way I am supposed to be and not looked at sideways and hear people say ” nice lady, but a bit off you know.”  Well, all I can say is Thank You so very much. It is so very good to learn. Bless you!!!!

Message: Regarding the mindset principal….
Author: – EponaDawn Catuvellauni
Date: May 19, 2000 02:30

Daven, I agree with what you said about mindset being the most important thing in ritual.  I have a make-shift altar that is by no means elaborate and use tools some people think are strange as opposed to the usual.  My athame is a letter opener given to my father by his company after he retired.  He is now deceased and I gain great power in holding it in my hand; I feel as if he is guiding me.  I am disabled, as well, so I find that performing some of the more strenuous rituals to be a strain.  But instead I have found true strength in simple meditation, pathworking, and visualization techniques.

I am curious to know if anyone here has done any pathworking as well.  I have met and conversed with deceased relatives whom I never met in life and faced fears I never knew I even had.  I know these are techniques are used by psychologists as well, but I often wonder if the philosophy of an earth-based religion might better serve to enhance this experience.

Even before I became Wiccan, I was doing things that would have been familiar to those practicing the craft, even though I didn’t know I was doing them.  I would lie down holding my cat closely (he actually liked it *g*), listen to his low-pitched purring and rhythmical breathing, and drift off into a trance-like state.  In this state I could see my everyday problems more clearly and more than once came away with solutions to them.

We should use whatever props get us in the mood for whatever undertaking we desire to carry out. I suppose the most basic teaching that Wicca has taught me is the rule of 3….I have learned very quickly just how true that is!

Message: Well, my comments on Myst’s and EponaDawn’s
Author: Master of Serpents – Daven Iceni
Date: May 20, 2000 01:24

posts are here:

EponaDawn:  I have heard of pathwork, but have no experience with it, other than living a lifestyle.  That is what I do.  No formal training in anything, other than what I have read and experienced.  But I am willing to tell you what I know as soon as I understand what you are refering to as “pathwork”.

myst:  I’m glad that my post touched you so strongly.  I did the same thing with Fleury in another post on another thread.  LOL  Seems to be a talent of mine.

But, I never said we weren’t weird.  To be “weird” you must deviate from the “norm”, and to do that we have to figure out what normal is.  Who defines “normal”?  Society does.  So what is society like?  Messed up.

If being happy and at peace with myself and the people around me make me weird and not normal, then I can put up with the snide comments, and the sideways looks.  No problem.

I would rather be happy instead of dead of a heart attack in about 6 years, or having a wife and daughter who dread seeing me, along with a bunch of co-workers who stick knives in my back.

I am weird, so are you.  So let’s be weird together and tell the world to take a hike off it’s own perceptions.  And let’s be happy.

Message: Kinda like daydreaming….
Author: the drowsy – EponaDawn Catuvellauni
Date: May 20, 2000 01:54

Sorry for the confusion y’all….Pathworking is just another word for daydreaming. My favorite one is to visualize a hedge maze, like the ones described in those good ole gothic novels. Enter and walk the maze. No need to worry about getting lost because you can end the visualization at any point. Just walk around and see who or what pops up. It’s doubtful anything really scary will happen as you are the one in control of this fantasy. If you come to a passage that you just don’t feel right about going down, just don’t. Theoretically, psychologists will say these paths we refuse to go down represent fears we are afraid to face. When the person doing the pathworking is ready to face that fear, the passage will no longer feel wrong to pursue. I sometimes fall asleep doing this and that’s ok too.

Nothing supernatural about any of this; in a relaxed state I find it easier to let my true feelings, wishes, and expectations come through. The people and objects you will meet in the maze represent only what’s most prominently on your mind.

At any rate, even if all of this is pure fantasy, it’s relaxing and can cure insomnia

Stars light your path.

Originally posted 2009-10-30 11:02:57.

This will be a comprehensive course in Magick, from so-called Low Magick to Ceremonial Magick (also referred to as High Magick). The course will cover Willpower, Visualization, the Basics of the Kaballah, Basics of Ceremonial Magick, other magickal systems to include “Night Magick” and Shamanistic and Druidic.

Mostly this course will focus on such things as Ceremony in magick, tools and “props”, cultivating a Magickal attitude, Wiccan Magick and Witchcraft, Candle Magick, off the cuff spells for emergencies, Magick and the Otherworlds. This will NOT be a course in spells, but spellcrafting (writing of spells) will be part of some of the discussions.

The major thrust of this course will be willpower. That is the key, and we will show you those keys and how to have them for yourself. Added to that will be some theoretical discussions on Otherworlds, allies, astral beings, how to will something into your life, and Magick in everyday settings. The goal of this course will be to enable you to live a magickal existence, no props required.

General outline for the course will be (subject to change without notice):

(All these files are PDF files, so you have to have some sort of PDF file reader to view them. I would suggest downloading them to your system and reading them there. That way you can read them when you aren’t online.)

1. Introduction (About me, Definitions, Basics, Assignments, etc.) 
2. The Path of the Magician 
3. Tools and Props
4. Visualization and Meditation
5. Magickal Attitude
6. Wiccan Magick (including cord, sex and poppet magick) 
7. Elementals and energy work
8. Kitchen Witchery 
9. Hedge Witchcraft
10. Shamanistic Magick
11. Druidic Magick
12. Christian Magick
13. Ritual
14. EXAM

Other articles that are related to this course

• Sex Magick Commentary
• Tools and Magick
• The Magickal Use of Names
• Affecting People on the Internet

There will be required course materials, and in every case, those materials will be available for download and study prior to the class starting. This will be a forum held in email discussion with the possibility of message boards being added. There will be assignments and an exam at the end of the course, with a certificate available upon completion.

This course will be an advanced course in Magick and all of it’s applications. No one “style” or “Tradition” or “School” of magick will be used, but will cover the range of these and will be more focused on familiarizing the student with what is available and tools to go into a more in depth study of one system. This course will require thought and work, and will not be easy for the practitioner. Dedication and determination will dictate the success of the student in this course.

I look forward to seeing you all!

Originally posted 2009-12-14 23:01:00.

Okay, those of you who have been waiting are about to be rewarded.

The “High Magick Class” has been updated with 4 new lessons. Find the whole post here: Online Magick Course and Syllabus and the files in question are located at:

1. Introduction (About me, Definitions, Basics, Assignments, etc.) 
2. The Path of the Magician 
3. Tools and Props
4. Visualization and Meditation
5. Magickal Attitude
6. Wiccan Magick (including cord, sex and poppet magick) 
7. Elementals and energy work
8. Kitchen Witchery 

(Note from Daven:  Okay, this is the last in THIS series, but there is a whole lot more on The Witches’ Voice.  I encourage you all to go out there and to look at their site.  So, what are you still doing here?)
Witchcraft 101: Integrity… Making that choice! (part #4)
by Wren Walker

Since its inception, the Witches’ Voice, has been barraged with email asking the simple question… “How do I become a Witch”? Although, it has never been the mission of the Witches’ Voice to actually teach Witchcraft we find ourselves constantly shocked at the aweful responses the Teenage Witch or new seeker receives from many that “claim” themselves “elders” of the craft. For this we apologize. We will never preach or claim to “have the answer”. There are indeed many paths and many ways, it is our goal to give you the tools to get started and what to look out for.

Part #4…

Integrity: Making a Commitment

What? Are YOU Still Here?

You have probably noticed -astute students that you are!- that I have made little mention of the Gods and Goddesses in this series. In fact, early on I cautioned you to NOT make a commitment to the Old Ones just yet. There is a real reason for this and it is now time to discuss it.

There has been a small but insistent clamor lately from those who wonder why no one is teaching the “deeper” things of the Craft. The first reason is that these are difficult issues to write about. The second reason is that they are even more difficult to actually work through. And the third reason? (I’m Celtic-I think in threes!) These are the issues that will determine if Witchcraft is really the religion for you.
You may think that you are sure already. “Of course, Witchcraft is for me! Why would I have been studying this for a year and a day if I didn’t think this was my Path?”, you may exclaim. Well, hold off on that impassioned vow. A few more moments will not make a difference…or will it?

What you have been DOING so far is studying and practicing. What you have been LEARNING is what all this study and practice means to YOU. You have been forming your own sense of…

INTEGRITY:

What is “Integrity”? According to the Oxford English Dictionary, “integrity” means “The condition of having no part or element taken away or wanting; undivided or unbroken state; material wholeness; completeness; entirety.” Or better still, “The condition of not being marred or violated; unimpaired or uncorrupted; a condition of soundness.”

That is what you have been learning to do in the previous lessons. You have been doing exercises that have helped you to form your own ‘faculty of judgment’, your own ‘condition of soundness’. You have been working on building your personal integrity. You have to know what it is that you believe before you can make a decision on what is right or wrong for you.

Many problems that now exist in the Pagan community would probably never have come about if more people had taken the time and made the honest effort to find out if Witchcraft really was for them BEFORE they made a commitment to it. Instead they find themselves in situations where they are forced to either, 1. admit that they made a wrong choice, or 2. try to change the religion to fit them. Instead of Witchcraft transforming them, some attempt to transform Witchcraft to suit their particular needs and desires. They are ‘continually re-inventing’ Witchcraft and Wicca to suit themselves!

“A PROMISE IS A PROMISE“…

If you have decided that Wicca is your religion of choice, you have committed yourself to following its basic principles. One of these principles is, of course, the Rede. If you are promising to abide by the precepts of “And It Harm None..”, have you worked out what you would do if someone attacked you? Attacked your child? Does “harm none” mean you should become a vegetarian? Do you think that it is even possible to “harm none?” Well, that is what you are promising to do, isn’t it?

Traditional Witchcraft may not have a “Rede” of its own, but Witches were known as the “Wise Ones” for a good reason. They were respected. They were fair. They were healers. They helped the community. They changed things. They made good decisions. They didn’t promise what they could not deliver and they delivered what they promised. It is still the same today.

Too often folks make a promise in haste and then spend countless hours justifying why they had to break that promise “just this once” because of “conditions beyond their control.” They have their reasons-lots and lots of reasons. Truth is, they just didn’t give enough thought to their commitment BEFORE they made it. If you haven’t given serious thought and reflection to both the results and obligations contained within a promise, do not make one! And most certainly not to the Gods…

“If someone turned your body over to just any person who happened to meet you, you would be angry. But are you not ashamed that you turn over your own FACULTY OF JUDGMENT to whoever happens along…’-Epictetus
INTEGRITY REQUIRES THREE THINGS:

1. The ability to discern what is right and what is wrong.

This requires reflection, time and effort. It is a difficult process but one which cannot be avoided by anyone who truly wants to be a spiritual person. How much easier it is to find someone else to tell us what to do, what to read, what to think and how to act! But then, who would actually be living your life? Who would be in control? Who is pulling the strings? If you don’t think that you would enjoy being a puppet, then you simply must find out where your limits are, what you believe to be correct behavior and what you yourself are willing-and unwilling- to do.Whether there is an “absolute” right or wrong is something that theologians and philosophers have been wrangling with for centuries. In fact the very thought that they could be wrong keeps many people from being willing to take a stand on anything at all!

The possibility that you may be wrong is lessened by careful study, investigation and thought. Of course, you may be honest about a belief. Later you may find out that you were honestly wrong! However, approaching each subject with an open mind; examining all the possibilities, answering all the ‘what ifs” will help you sort this out. Make no mistake about it, this is the most difficult process that you will ever undertake.

Most people and societies do agree that some things are just “more” right than others. (See “Teachers and Magickal Ethics” at: http://www.witchvox.com/basics/teachers4w.html) You need to find out the measure of your own “rightness quotient”. You need to do the work of creating your personal code of behavior and ethics. Then you can hold that as a standard for decisions on what religion, what group or what Path is correct for you. And you thought that just finding a coven was hard! Finding the right coven, the right place, the right religion can change your life for the better. The wrong choice can be devastating.

If you have not done this work, then you are basically leaving yourself open to follow anything or anyone -and to do anything that they tell you. Witchcraft and Wicca are religions of personal power and responsibility. If you are not willing to do the work of discernment and introspection-to formulate a set of integrated values for yourself-then Witchcraft and Wicca are probably not for you.

INTEGRITY MEANS DOING THE RIGHT THING:

2. Acting on what you have discerned even at personal cost.

Suppose the teacher that you have been studying with begins to introduce issues or behaviors that you just don’t feel are “right’. Suppose that you now find that having sexual relations are a part of this group’s workings? What if suddenly this loving coven wants you to do a death spell against someone who has given another covenmate a hard time? What about that “harm none’ thing? What if you do not want to participate in this activity? But what if, by refusing to participate, you can no longer be part of this group? What will you do?You may have put a lot of time and effort into a group. You may have even been initiated or attained a degree. These people are your friends-maybe you even think of them as your ‘family.” Now you face losing all this and starting over. The group may say bad things about you if you leave. You may lose your friends and their support. You have to decide- do you stay and compromise your own code of right and wrong? Do you leave? Where is your soundness, your faculty of judgment, your integrity now?

The truth is that most of us cannot say whether we really possess integrity until we are tested on it. Doing what we believe to be right-determined by the hard work of reflective discernment-even when it becomes personally painful tells us if we indeed have it or not. Didn’t I tell you that there is ALWAYS a test? This is one. There will be others. Get used to it. Witchcraft and Wicca are religions that require that we as Witches and Wiccans are equal to the challenges that life brings our way. If you can easily compromise your ethical principles or can turn your back to what you know to be right action, then Witchcraft and Wicca are not for you.

INTEGRITY MEANS KEEPING YOUR COMMITMENTS:

3. You openly declare where you stand.

Now we finally get to the Gods and the Goddesses! Do you still think that you are prepared to stand before Them and pledge your life, your heart and your hands to Their service? For that is what the religion of Witchcraft and Wicca are all about-SERVICE.

• It is not about gaining power-although that will certainly be a part of your magickal life! It is about enabling others to learn ways to empower themselves.
• It is not about “getting more” for you-although you will benefit in untold ways. It is about “giving more” to others in Their Name.
• It is not about changing others to suit or cater to you-although others will find you nice to be around! It is about changing yourself, so that you are better equipped to do the work of the Old Ones on this Earth.
• It is not about fame-although others will seek you out. It is about being available to help those in need.
• It is not about pulling others down-although what is not working will fall before you. It is about building others up and creating new and healthy systems.
• It is not about financial wealth-although you will always feel “rich!” It is about sharing what you have with the rest of the community.
• It is about keeping promises, going the extra mile, doing what is correct and for the good of all. It is about uprightness, honor, truth, healing, giving and service.

It is above all holding high the Names of the Old Ones, keeping to their Ways, honoring all Their children, caring for the Earth and being committed to carrying out whatever tasks that They have set upon you to do. It is about Integrity-Theirs, yours, ours.

Originally posted 2009-10-27 20:01:13.

Altar Basics

Message: While we are waiting for the assignment
Author: Teacher – Daven Iceni
Date: Mar 30, 2000 01:11

to bear some fruit that we can look at, let’s go on to another basic lesson.

Altar Basics 101

There are many parts to this, and much backtracking that will be necessary so that the proper perspective is presented.  The first part of this is the Tools.

The Tools are the implements that are on the Altar itself.  These are the things that (normally) would be used in a ritual.  They are usually things like your Athame (ah-THA-may) or magickal knife, the candles, the incense and other things.

In and of themselves (IMOHO and my learning) they don’t do anything.  They are simply objects.  Nothing more, nothing less.  The only meaning that they have is what you give to them.

A typical Altar will have the following items on them.  (And I am pulling from my own experience here, not all Altars will have these items on them, or even be used by the Pagan in question).

Candles
Ritual knife
Incense
Libation dish
Salt
Water
Chalice
Some sort of representation of the Gods
Ritual book
Pentacle
Sword

Sometimes associated with Altars, but not necessarily on the Altar except when needed are these items:

Staff
Cauldron
Carving knife (sometimes known as the White-handled knife)
Kerfan (to cut herbs with)
Cords
Scourge
Flowers (or other seasonal decorations)
Horned helm
Flowered headdress
Other tools to be consecrated
The Phallic Wand

All of these above are to do one thing: focus your attention.  (And I’ll probably be thrown out of the Pagan guild for giving this secret up.  LOL)

The tools are not there to do anything, but they serve the role of being an attention getter.  While your concentration is focused on the movements and gestures that are necessary to the ritual, and keeping the proper tool in your hand, all of your attention is on the ritual itself.  You are not daydreaming about your lover, worried about the problems in your life, wondering if you have enough money to get to payday.  Your attention is where it belongs, on the ritual itself.

It’s a crutch, granted, and one that most never get over, but it works.  It does its job of keeping your mind where it should be.

It also puts you in the mindset of spirituality when you are setting the things you need out.  Just the act of setting up the Altar “gets you in the mood” as it were.  This is also a benefit of having the tools and altar.

The tools themselves.  I will list the tool, and tell you a bit about it.  The correspondences we can leave for another lesson, but I will try to be brief.  *S*

Athame:  The Ritual Knife.  It is your main magickal tool.  You will use this for almost everything, including stirring things, and threatening to kill someone with it.  Don’t worry, you probably won’t have to follow through with it.

Candles:  Illumination (duh) and to represent Fire.  Or the Holy flame of the Gods.

Incense:  Smells good, and represents Air.  Carries the prayers up to the Gods in some Trads.  (Trad is a shorthand for “tradition” or a Pagan Denomination.)

Libation Dish:  Simply a bowl to put the food and drink offerings to the Gods in so they can be carried outside later.

Salt:  Bitter, to remind us that’s how life is.  Tastes like Semen (or so I’ve heard) and since fertility is important to many of these rites and rituals, you make the connection.  LOL  Also represents Earth.

Water:  Represents water (duh).  When mixed with the Salt, the combination is sacred water, and also can stand for the Sea, from where we all came.

Chalice: also Goblet, Horn and many other names.  A drinking glass with wine to toast the Gods with.

Representation of the Gods…. to represent the Gods?  Ummmm any problems with this concept?

Ritual book:  This is the book that most Pagans write the ceremonies down in, also spells, thoughts, feelings, insights.  Also called a Book of Shadows, The Tree, and other names.

Some Pagans split the Journal part of their BOS and the Ritual and ceremony part into different books.  The journal part is then called (in my experience) the Book of Mirrors, to reflect the soul.  This is what (ultimately) your notebook will become.  In this will be poems, thoughts and so on that you feel are special.  Many argue that these books should be hand-written, but I feel that it is alright if they are digital too.  Just so long as the information is preserved for you, if no one else.

Pentacle:  This is usually just a pentagram (a five-pointed star with a circle around it).  I use mine as a paperweight (comes in handy on windy nights) others use it for various reasons.  Mostly it’s there to represent all the elements.

Sword:  This is the Howitzer version of the Athame’s pop-gun.  It is simply an Athame for a group of pagans.  Usually a Coven.  It is usually handed down to the next generation of Pagans when it is necessary, and thus the power in it grows.

I can expand on the rest of the Tools, but I will leave that for another lesson.

Questions or comments, post here and I will respond as I can.  And then on to another lesson.  *S*

Message: Okay, next part:
Author: Teaching still – Daven Iceni
Date: Mar 31, 2000 00:30

Altar Basics 201: Symbology.

The tools, while important, are not all that you need to look at when assembling an Altar for your use.  You also need to decide what each tool will represent.

(and Fleury asked a good question today.  I am not saying that you MUST assemble an Altar now.  In fact, if you can get the basics for the ritual you will perform, you can wait to get the Tools you want for later.  I am still assembling my personal Altar, and probably will be for many years.  That way I can get EXACTLY what I want, but for now, I make due.)

As we know, there are four basic elements in the modern Wiccan tradition.  There are differing numbers in other paths, like Druidism which has three to nine, but Wicca has so influenced modern Paganism that you need to have at least a passing familiarity with the “party line”.  LOL

Earth
Air
Fire
Water

and I go as far as saying there is a fifth element too, Spirit.  Happily many modern Pagans are also adding this element to the mix.

Part of what will be happening in any ritual or rite is to try to invoke these elements into the rite.  (Invocation is to bring an internal quality out. Evocation, or summoning, is to bring an external quality in.  I break it down to say Invoking=inviting, evoking=forcing.)  Most modern Pagans will agree that even if Elementals don’t exist, that the element in question has a “will” or a “spirit” that is part of it.  When invoked, you are asking a friend to show up and help you if it chooses.

This is what the “Call to Quarters” or “Calling the Watchtowers” is all about.  Most working groups evoke (from my personal experience) these elements, forcing them to be present.  And there are arguments for and against this.  But a slave will never give his help unasked.  This is why I invite them, and never force them.

To the end of attempting to invoke, the Altar Tools have definite meaning.  I discussed this in the last lesson to a point, but each can also represent other things.  Such as

Incense can represent Air or Fire.  It burns, it is on fire.  It smokes, it represents Air.

Salt represents Earth, but since all the mineral salt on the land ultimately came from the Sea in the first place, it can represent Water too.

The Goblet can represent Water, or it can represent Earth for the Grapes that went into making the Wine.

The Pentagram represents all the elements…

The BOS represents Air from the ideas you have written down in there, and also Earth from the Trees that the paper makes up.

and so on….

My favorite multi-representational Tool is the Athame.  Many say it represents Air, since this is what it cuts, some say Water since this is what it is cooled in.  Others say Fire since that is what it was forged in, and still others say Earth since it is made from Iron.  Some say Spirit since you channel your energy through it.

But my read on this one is that it represents all of these elements for all of the above reasons.

So, you have to decide just what the H^&%^$%^ these tools mean to YOU personally.  You are the only one who can make this decision.  And once you have made this decision, don’t let anyone shake you from it.

Once you have decided what the various tools mean, and have assembled at least temporary items that you can use for that tool until you get ones that you are comfortable using in that role forever, you need to arrange your Altar.

Hang on, there’s more.

You must decide if you want your Altar oriented in a specific direction.  Oh, yes, direction plays an important part of this too.  You see, each element has a direction that it lives in too.

Betcha didn’t know it was so complex, did you?

What will follow is the normal and usual correspondences that occur with the directions and the elements.  Many practice this differently, and there are strong arguments in favor of changing the orientation.  I will give you what most modern Pagans believe, and then I will give you my directional correspondences, and my arguments for it (Don’t worry, I’ll make it brief) and I’ll let you decide for yourself.  Normal directions are:  North = Earth, East = Air, South = Fire, West = Water  and my directions are North=Air, East=Water, South=Earth and West=Fire.

You must understand that each element is associated with a gender, and a “feel” for the element itself.  What I believe to be the correct directions are this North=Air, East=Earth, South=Fire and West=Water.

I use the elements in the directions that I use them in is kind of easy, it’s the nature of the element in reality.  If you think of Air, it is usually associated with the North in many legends and stories.  As such, if you think of a Compass Rose, and place Air there, the logical place to put Earth is beneath it.  Earth supports Air.  Air rests on Earth.  Air is not under the Earth, but on it.  Air cannot mix with the Earth, and if it were not for Earth, Air would not be (see plants and giving off oxygen) and without Air, the Earth would not be fertile.

The same holds true for the Water-Fire arguments.  Water can mix with Air, and Water rests on the Earth, it is between them.  Fire is fed by Air and by the combustibles of the Earth.  Fire creates Air, and fertilizes the Earth, Water can make Air (in the form of Water vapor) and it nourishes the Earth, and so on.  It’s Hobson’s choice as to which direction specifically you place the Fire and Water on the Rose.  I put them where I did due to the life cycle when I made this directional association.

Air is the realm of the spirit.  It is where you are before you are born.  Once in a body, you come out of the Waters of Life, or the amniotic fluid of your mother.  As you grow, you become involved in the Earth and the prosperity and fertility of your life.  As you age, you become knowledgeable and older, and your body begins to burn out.  Like the canvas-cleaning fire of another post.  Once dead, you return to the realm of the Air, to start over.

But this is my opinion.  I will give you links to other places that have other arguments for the different directions.

Once you decide which element each tool represents, then you must decide which direction to put the element in on your Altar.  Then you need to decide the orientation of the Altar itself.  You will be facing one direction most of the time while you are doing your rituals, so you need to decide WHY you orient your Altar in a particular direction.  Are you hoping to increase your knowledge, the point it to the North and the Air.  Hoping for fertility in your life (either in a job or in prosperity, or as in having a child), then point it toward the direction you have chosen for Earth.  But make sure you are facing that particular direction.  Then all you have to do is to lay your tools out in a pattern that you wish to.  Usually it is based in ease of using.

This is what a “normal” Altar’s setup would be.  As you can see, the “fire” representation, or Candle is in the upper area of the Altar.  If one assumes that this is oriented on the North, the the Fire is in the North, the Air (censer) is in the South, the Salt (earth) is in the West and the Water is in the East.  I know that both the Salt and the Water are on the right side of the Altar, but work with me here….

This is my Altar.  It is laid out a bit differently from most simply because I have two representations of the Fire here.  One for the Lord and one for the Lady.

I have not really set it up with elemental correspondences since the Athame holds all five elements in it already, and any more is redundant.  I laid this out for ease of use.  The Athame is missing because it would normally be on my belt, or in the place of the Tree, or my Book of Shadows.  Normally I don’t work with a fixed ritual, I go with what feels right.  I also went for an aesthetically pleasing layout.

But this is entirely up to you.

Now, Assignment number two:

Design your Altar layout, and draw it out.  Place the tools you will be using on the Altar itself. Tell me why you decided to put this particular item there, and what it represents to you.  If you can, put it here digitally in your WebPages so I can look at it.  Or if you have a scanner, scan the picture in, and do the same thing.  But I want to see it.  You can even do it this way:

_______________________________
|           Candle             |
|                              |
|  Salt                Water   |
|                              |
|           Censer             |
|______________________________|

and so on.  Just so long as there is a representation of what you want it to ultimately look like.  Write this and draw it in your notebook, and be sure to say WHY you put this here, and that there, and what it means.

Keep in mind, that if using a particular item or tool is not what you want to do, you have that option.  Don’t use it.  If it makes you uncomfortable to have a Sword on your Altar, don’t put it there.  This is what you will be working with.

There is no time limit on this, but I would like to see it in about three to four weeks.  Do it as you have time to do it.

Next lesson, I will go more into depth on each tool, and the materials of the Altar itself.

Message: Lesson: Next
Author: Still going….. – Daven Iceni
Date: Apr 2, 2000 21:36

Altar basics 301: More detail

Okay, here I will give you some information that just about any Priest or Priestess of a Pagan tradition has, and none ever think about.  And if you asked them these questions, they would probably look at you as though you were insane.

MATERIALS OF THE ALTAR ITSELF

In a word, anything your heart desires.  But some materials are more preferred than others.

To get the most out of your Altar, it should be of the materials found in nature.  Wood or stone work best, but wood is best of all.  A stump outside is good (very) and a wooden table inside is alright.

I find that some of the residual energy that was part of the tree in life lingers after death.  So a wooden table that has been lovingly crafted into a specific shape will retain more of that energy than most any other kind of table.

You must understand a basic concept here.  Energy, metaphysical energy, is a real thing.  It can be held, thrown, played with, shaped, and wasted.  But it’s real.  This energy is in every living thing, and a lot of things that aren’t alive too.  Nothing is dead, so far as metaphysics is concerned.

With that in mind, the energies in crafted things are part of the craftsman.  By taking the time to make an object, he invests a part of himself into the object he is making.  This happens all the time, and most don’t realize it at all.

Think for a moment, haven’t you ever sat down and crafted something, spent time and effort working on it, and felt some connection to that object ever afterwards?  That is this principal in action.  It can only be done if you decide to take the time to work on it to the exclusion of most of your life.  And only if you focus and concentrate on making that object (or poem or story, etc) the best that it can be.

So, a hand-crafted table is one step down from a stump in the yard, what about a mass made table?

Well, that’s okay.  Wooden and well cared for.  And if you can’t get that?  Use anything that you need to for your Altar.  A desk, a piece of wood between some cinder blocks, a metal card table.  Any of those will work.  It’s the symbol in your mind that makes the Altar special.

And if you look around garage sales and such, you will find a lot of items that you may not think of as belonging on an Altar.  I found many things in places like that.  You can usually get them fairly cheep too.

So, if anything will work for an Altar, why am I talking about what the Altar is made of as being important?  Well, once again, it gets you in the “mood”.  If the Altar is special, then getting it out and setting it up will send a signal to your unconscious mind telling it to get into a “reverent” attitude.  And this is all for the good.

That plus having the Altar that has some energy in it from when it was alive will help you have more of a “spiritual connection” with it.  This is one of the reasons we work on our tools when we decide to use them and then consecrate them too.

What do I mean?  Consecrate?  Work on?  Whaaaaaa?

THE TOOLS

Working on your tools is recommended for many reasons.  You may have to jury rig an object that you found in a yard sale to look like what you want it to.  Like pasting flowers on a glass hurricane lantern, for decoration.  Or coloring a King from a chess board brown for the Lord, and so on….  It is this connection that will make these more special to you, and make it easier for you to do your Work in the Circle.

If you make no alterations to anything else, you should at least make some kind of alteration to your Athame.  It will channel your energy, so anything you do to it will make that transfer more efficient and more personal.

Now, having touched obliquely on it, let’s discuss the tools themselves.

Athame, Sword and Wand:  As far as rituals are concerned, these are interchangeable.  It does not matter which you choose to use, for they all do the same thing, channel energy from you to somewhere else.  Different symbols mean different things, and that is the only distinction between them.

Working in a group setting, one would use the Sword for energy channeling where everyone is focused on the same goal.  However, in that same setting, if you were doing this energy work for a personal reason, you might choose to use your Athame to channel the energy you absorbed.  The want (in my experience) is only used in specific rituals to represent the Phallus.

Specifically, the Sword and the Athame should be double-edged.  This multiple cutting edge represents the fact that this tool can be used to harm or heal.  One edge is used to destroy, but the same knife can cut out a cancer too.  In Dune, Frank Herbert brings up the “Philosophy of the Knife”:  “Cutting off that which is useless and declaring ‘now it is complete, because it ends here’”.  That is what the double edge represents.

Never knew that EVERYTHING would be some kind of symbol, did you?

Staff, Spear:  These symbols are for general use.  To mark the Circle outside, one would use either of these and simply draw a Circle so that the borders are defined.  But, the Staff is also used in some traditions as a substitute for the Athame or Wand.

White handled knife, Bolleen, Kefran, Carving knife:  These are utility knives, but you can easily substitute your Athame for any of these.  The Kefran and white handled knife are the same thing.  It is for carving symbols on candles, amulets, cutting string, cord or any other “utilitarian” use that you want.  I personally think this is silly.  Why have multiple knives when one will do?

The Bolleen is used for cutting herbs at the proper time.  It is a specialized knife, usually curved in the blade and able to be used by one hand.  A sickle is a good example.  But once again, why?  The Athame will do just as well.

And in my opinion (but this is a minority opinion in the Pagan community in general) the more you use your Athame for everyday mundane tasks, the closer your connection to it, and the stronger your energy when you use it in ritual.

Cords:  These are spell-cords of the old style that you read about in the literature of the Witches.  The ones that supposedly contained the wind?  You know these cords….  Well, here they are again.  You can store power in those knots you make in the Cord to be released later.  We will cover this more in depth once we start talking about spells.

Scourge:  Well, here is something right out of the Inquisition.  The Catholic Church holds that mortification of the flesh will release the spirit.  In some ways they are right.  This is exactly what the scourge is used for.  Except instead of striking hard, it’s swung lightly to move the blood away from your brain and to other parts of the body.  Gardnerinian and Alexandrean traditions use this to achieve “spirit sight” and Astral Projection.  But they have someone with them, and someone who has gone through this before.

Before use, each of these need to be consecrated or blessed and dedicated to the service of the Gods before it is used in Circle.  You don’t have to consecrate things like the Candles and the Incense, but the re-usable things you do.

I’ll give you the specific consecration later when we begin the section on Rituals.

These objects that are on the Altar will pick up the energy that you create in the Circle as part of your Rites.  You can’t help it, and this is good.  Like attracts like.  Objects of Power (like your Athame and your Sword) will start drawing energy into them and acting as a “battery” for that energy.  You will be able to tap into it at any point and use it for what you decide to.

That’s the end of this section.  If you have questions, post them here.  I can go two ways from here.  I can either post about the History of Paganism, or I can post about Energy.  I leave it up to you to decide, but you will have both eventually. 

Message: My Altars
Author: DJW – OllahmLaoich Urchurdan
Date: Apr 23, 2000 19:45

I currently have three altars, but am thinking of a fourth. The main one I keep up all the time is my ancestral altar. It has a resin skull with Celtic motifs all over it. There’s a statue of one of our soldiers (lest we forget), an apple (symbol of life) and a wreath I created for a departed friends funeral in the shape of a triskel.

When doing the four Holy Days (Samhain, Lughnasadh, Imbolg, Beltane), I put up a temporary altar in the back yard (so I can use the BBQ for the fire aspects).

In the past I’ve also had the traditional tools set up on a specific ‘work’ altar.

OllahmLaoich

Message: My altar pictures didn’t turn out
Author: – Rona Cumhaill
Date: Apr 24, 2000 10:49

and I don’t know why, since I usually take good photos. It occurred to me that maybe I’m not supposed to capture these images on film. So I will just describe my two altars and hope my words work better than the camera did.

As I mentioned before, I have 2 altars. The smaller and more informal of the two is in the hall between my living room and kitchen, in the most heavily traveled part of my home. I use this altar more as a reminder, a touchstone in my everyday comings and goings, and it is very user-friendly: that is, sometimes my friends, no matter what their spiritualities, will pause in front of it for a quiet moment, or even bring an offering to add to it. Being an artist by profession, I have made this informal altar into a kind of personal collage of my spirituality, with bits and pieces of meaningful stuff I’ve found along my path. When an object loses its meaning/purpose, or when I feel I’ve outgrown it, I take it away. The table is actually an art deco pedestal, round and pillar-like, about a foot in diameter. The only object that remains permanent is a four inch tall terra cotta statue of the Venus of Willendorf, whom I call “Big Mama.” Right now, there is a vase holding a few daffodils behind Her, a large seashell that holds a smudge stick, two jasmine-scented white candles that are almost burned down (from Spring Equinox) on either side of the vase, an owl feather I found in a special place on a special day, and cluster of quartz crystals. Right now there is also a photo of myself when I was five years old holding a cluster of dandelions, and “Big Mama” is decorated with a tiny necklace of yellow and green beads that were specially made for her by a little girl who visits me quite often. (she always talks to Big Mama and it is not unusual for her to bring presents *S*) On the wall behind this altar hangs a mirror, which is connected with it in a way. When anyone stands there, they are always looking back at themselves. *S*

My private altar is in the bedroom and is set up for my own rituals and meditations. Two white candles are on either side to the back of a wicker table. The table is covered with a piece of pale green silk right now – I change it to match the color of the seasons. On the wall behind the altar hang two small clay plaques which I made myself, representing the God and Goddess, in the style of cameos. On the western side of this altar is a silver bowl which I fill with Water when in use. The altar itself faces magnetic north, by the way. A large geode sits between the two candles for north and Earth. On the eastern edge of the altar is my incense burner and a large feather to fan the charcoal or sage as it burns. (Air) And to the front (south) is a round, fat flame-colored pillar candle, scented with cinnamon for Fire. I do not use an athame or metal blade in my rituals, instead there is an obsidian arrowhead which serves me just as well. Under my altar I store my other ritual tools: a supply of assorted incense, extra candles & holders, essential oils for anointing, a box of sea salt, the book into which I copy rituals and notes, a scrying mirror, a special plate for feast-food *S* and a special cup for libations.

So I guess that’s it. I should add, at this point, that before I entered Daven’s class I was taught for two years by other teachers who obviously have a slightly different view – but I don’t see a huge clash in their respective “traditions”. I thought I should mention their influence, however, because they are the ones who guided me in setting up my first altar.

Message: Rona, that sounds lovely
Author: Teacher – Daven Iceni, Patron
Date: Apr 25, 2000 11:58

and I think this is what you were describing?  I got it as close to what you said was there as possible.

This is what, from your description, your private Altar would look like?  The other altar, in your hall, could more properly be called a shrine to the Spirits of the House.  Or the house Kami (sorry, I’m re-reading Shogun).  I take it you are leaving small offerings, and changing them out as you need to?  Perhaps some incense burning all the time?  Or perhaps a candle?

Okay, from what I also read, your elemental associations are Air=East, Fire=South, Water=West, and Earth=North.  Interesting, may I ask you why?

It’s good that you have representations of all the elements on your altar.  I am glad you did that.  And thought about it enough to make those associations.  Well done.

Have you thought about making the cameo pictures of the Lord and Lady for sale?  I know I would be interested in getting some like that.  Right now, mine are small pictures (photocopies and not even wallet sized) in small frames sitting in front of the Lamps.  LOL

What colors do you change the cover to at what point in the season?  Do you have a particular cycle that you go through?  If so, what is it?

Share, please.

Good job other than that.

Message: Okay, here goes…
Author: taking a deep breath – Fleury CuChulainn
Date: Apr 27, 2000 16:26

I got inspired to do the first set of my altar last night. It was the final break down and purchase of a small African sculpture that I’ve coveted for some time that gave me the inspiration. The sculpture is small, about the size of your hand, not quite as wide, and thin when turned sideways. Its is entitled Mother and Child and it dawned on me that she was the goddess image I’ve had in my head. So, with sculpture in hand, off I went. I tried to draw it this afternoon but it didn’t turn out, so I’ll describe it and make another artistic attempt tomorrow.

My alter itself may change, for its rather low to the ground. It is an antique blanket box that smells wonderfully of old wood when you lift the top. Its about two feet long and one foot wide. At the back, in the centre is my goddess statue. She’s carved out a beautiful forest green stone. On either corner at the back are candles. They are forest green and are in crackle glass candle holders… the holders will change when I find something more appropriate, but its attractive for now. Slightly forward and between the goddess and candles, on either side, I have two medium sized abalone shells. I will use the smaller one for salt and the larger one for libations. In the front corners, I have two strange stones that can be used for cutting. They’re hard to describe but they are thin (about 1/4 of an inch thick) but have a very flat, wide, smooth surface. They are a beautiful shade of blue and the patterns within the stone actually look like waves in the ocean. One is bigger than the other but both have sharp edges and can quite adequately cut things (I tested them *G*) In the centre of the altar, centred with the goddess but closer to the front, I have a deep green crystal ball on a dragon stand. The only pentacle I have at the moment is a silver charm on silver chain. I don’t wear it all the time so I brought it out and looped the back of the chain around the goddess and the front around the crystal ball where it rests against the stand, so the pentacle hangs down in front of and below the ball. On either side of the crystal ball, between it and the stones is my chalice and incense holder. To the west is my incense holder, a golden cone holder but I may interchange that with my plain wooden stick holder depending on what incense I’d prefer to use. To the east will be my chalice but I’m not sure what that will be yet.

So if that’s any kind of visual… Now I’ll explain where it is and how its positioned. Its in my living room, beside my sofa. It faces South. I’m not sure why but I’ve always felt more grounded when I thought of South… its always represented the Earth to me but I can’t say for certain why. Perhaps I live far enough north that I think of all the land to the south *LOL* Who knows. North to me has represented Air since the first awe-inspiring time I saw the aurora borealis. ’nuff said! *S* East has always represented Water to me, since I was born on the other side of the Atlantic ocean… it is the great water to the east that stands between me and my birthplace. That pretty much leaves the West with fire… kind of a default I guess. *G*

Any other symbolism to me… um, the abalone shells seemed poignant for holding salt and libations. The stones as cutting implements are interesting since they look like water but are solid enough to cut, but I’m not sure if they’ll remain there. They may just be interim. The crystal ball (to me) represents the spirit, for with it you can see into the heart of the truth…

I guess that’s about it, I apologize if this is a bit long… I’ll have a graphic up tomorrow, I promise.

Message: More on altars?
Author: – Rona Cumhaill
Date: Apr 27, 2000 16:51

Thanks for making the illustration for me, Daven, it looked perfect the way you drew it. *S* Yes, I guess my one altar would be more of a house shrine, since there are offerings made there and it changes all the time. One of my friends who happens to be Haitian described it as “feeding the loa” so it is similar to that idea.

The directional associations with the elements I learned from my first teachers and they seem to make sense to me – North being the place of greatest darkness (Earth – caves & deep mysteries), East being the place of birthing & sunrise (Air – first breath), South being the brightest, hottest direction (Fire) and West being the place of sunset & change/death (Water).

Other people have asked me if I’ve considered making and selling the God/Goddess cameos. Maybe someday I will. It feels funny to think about putting a price on them, if you know what I mean.

I change the color of the altar silk 8x a year. Beltane will be a rich emerald green. Summer Solstice will be yellow, Lughnasadh gold, Autumn brown, Samhain black, Yule red, Imbolic white, then we’re back to pale green again. I picked these colors because they seem to harmonize with the times of the year.

Well, I’ll be moving into my new apartment, so I’ll be offline until after this weekend.

Message: Altars and Shrines
Author: DJW – OllahmLaoich Urchurdan
Date: Apr 27, 2000 20:35

How does each person here differentiate between an altar and a shrine. I’m thinking maybe in terms of activity, an altar being more active. Maybe my altars are really shrines.

OL U

Message: As usual it was wonderful….
Author: Ollamh Cainte – Thalada Parisii
Date: Apr 28, 2000 08:47

catching up…..there is so much richness in the thinking of people in general that to determine that any association is not valuable seems wasteful to me.  Still we must all follow the ones that call us most strongly and often that means leaving ones that call us less so.  Such is the nature of humanity.  The Wiccan way never called me, perhaps because at times of exposure to it  in my life I still suffered from the fetters of conventional christian thinking even though those bonds are lond dead.  Druidic philosophy has always called me, from my earliest life in the woods with my father, and I am gladdened that it is not so far apart from Wicca in the end.

I share Fleury’s deep concern with being true to my beliefs and the consequences to my self if I should act hypocritically.  Not to take away from the power of the symbology employed in Wicca but my philosophy brooks the existence of no gods (I often even have fits over capitalizing the word) and many spirits.  There is spirit to all things but no embodiment of divinity any more or less relevant than our own soul.  It can be said that, as I believe it, ‘I have found God and he is me’…which is I think exactly analagous to the principal philosophies of most major religions (Christian included when all is said and done).

My altar I carry with me….and I don’t mean that wholly metaphorically.  I am always with my pen and book for writing.  I feel incomplete without it.  I write down what I observe or feel, and later reflect on it.  It is all I need..that and the physical reality of a most beautiful world.  The power I believe is in the recognition of beauty and the single act of will that allows the underlaying energy of beauty to flow into you.  Doing something with it thereafter is another act of will that requires a trained mind to make the most of.  Tapping into energy this way has become the easiest of habits such that one need only remember something to get a boost from it.  Such as simple thing we all do and yet we rarely understand the significance.

But that is my own Druidic practice…there is both far more to it and nothing more to it than that.  The only difference is within the fulcrum of the trained and rigorous mind to discern truth and the vigorous will to act on it.

Message: Well OllahmLaoich,
Author: Dictionary Man – Daven Iceni
Date: Apr 28, 2000 12:17

I don’t really know how to describe the differences.  Mostly I go by how the Altar is used, and to whom the altar is too.

Right now, I am using Altar as a general term.  However, I will make it a definite distinction in a bit.

A shrine, in my estimation, changes a lot.  Things are added and taken away, offerings left, symbols changed as the mood strikes, and usually dedicated to one spirit or entity.  Thus, you could have a shrine for the Garden Spirit, the House Spirit, the Kitchen (Fire) Spirit, and so on.

On the other hand, an Altar, by my experience, is somewhat static.  Don’t get me wrong, an Altar changes just as anything else, just not as rapidly as a shrine.  An altar is usually dedicated to many Gods or Spirits, and it is used for ceremonies and rites, where as the shrine is generally left alone, or a quick prayer may be said at a shrine.

Altars are in Holy Places and centers of Worship.  Shrines tend to be in places of meditation and contemplation.

A Hospital chapel could be seen as having both an Altar and a Shrine.  It serves the functions of both, but usually the Altar will be one place, and the Shrine will be in another.  So too, can a Catholic Church be seen as having many shrines and one Altar.  The shrines are set up just before the alcoves where the Saint’s statues are.

A Voodoun has a Shrine, and no Altar.  The shrine is large, and the gifts to the Loa are placed there, and believe me, it changes rapidly.

The Buddhists have shrines, but I don’t know if they have Altars.  They might, but I don’t remember seeing them.  And the Shrines are spread all over the country.

Most Pagan (meaning Wiccan in this instance) groups have an Altar.  They are primarily used for holding the ritual objects.  In some traditions, however, they are also the throne for the High Priestess.  She is the only one who can sit on the Altar.  This activity, however, is generally only found in those traditions that venerate the Mother, to the exclusion of the Father.  And thus, the HPS is the leader, no questions.

As to Druidic practice, I have no idea.  I would assume from archeological evidence that the Druids used SOME kind of Altar during their worship, but there is little evidence that I know of.  (If anyone has evidence supporting this, please let me know about it.)

In general terms, an Altar is static used for ritual.  A shrine is dynamic, used for prayer and meditation.

If you wish, set up a shrine someplace special to you.  Visit daily, and spend a few moments there.  Feel the energies that you are trying to bring to that place.  Call a spirit to that shrine, and dedicate it to that spirit.  It should come and reside there, and make the shrine it’s place.

There really is no plan to a shrine.  Generally, there can be candles, flowers, pictures, and such on the shrine, but it is really (REALLY) up to what the spirit moves you to put up there.  If, for some unknown reason, you get a feeling that you should put some Vodka there, get a small bottle, open it, and put it on the shrine, and leave it alone.  What you put on the shrine is literally an offering to that spirit there.  Anything that goes there should be with the attitude that you do not need it back, and if it is removed, take it outside and put it in the Earth.

Most times, the spirits of the shrines get offended if you take something back that you have given them.

Have fun.

Continued —>

Originally posted 2009-10-30 10:58:23.

(Note from Daven:  This is kind of a primer for Druidism.  I don’t know how much of it is accurate, since I learned from a different Way.  However, it sounds correct as far as it goes.  Once again, use your brains about all this.  Just because it’s written down here doesn’t mean that it’s written in stone.)

SIMPLE INTRODUCTION TO DRUIDRY

We seem to be living in a time when the past is calling to us at the top of its collective lungs. We are somehow living with deep memories of a past that touches us in a way we don’t understand but hunger to embrace.

The work of Druids is the work of re-making the connections between out everyday lives and the wonder and Magick of the inner worlds. We current day Druids and Wiccan’s are trying to again open the gates of the Soul where everything we still remember resides. To once again use the Power of the Self: intellect, intuition, instinct and emotions to seek the good of ALL people which are health, wealth, wisdom. Love and personal power.

You’ll find this to be a very skeletal account of the Druidic faith and how it has similarities to the craft of the Wise. If I can gift you with an enticing and uncomplicated look at what is practiced by some of today’s Druids, I hope it will be another joyful path upon which you might explore as you seek the Ancient Ways – the Magick, the Wisdom and the Mysteries, with diligence and pride.

There is a good deal that you will find similar of you were to do ritual using the Wiccan rites and those of the Druid. Similar at least, in principle. Both use the basics; relaxation, concentration, visualization and the rational of ritual. Your success in the ritual depends on your skills and your personal study from the sources that have spoken to you in some way and on some level. But understand that even when Druidry is approached as a simple, personal religion, the traditional disciplines of the mind and respect for Druid histories are needed for good results.

If you have a ” feel” for Druidry you will know without hesitation that it is the past that is calling to you. You will have a need to light the Sacred Fire in the place of the Spirits. You will seek out the hidden Holy Spring in the forests heart. You will feel called to worship the Old God/Goddess and to restore their Honour in the modern times. It is… overwhelming at times to work with and through the Mighty Wise Ones of old. You will seek to walk the Elders way, even though we may not possess all the knowledge of the Ancients.

DRUID SYMBOLS AND MAGICKAL WAYS: FIRE, WELL and TREE

While Wiccan rite commonly uses the four elements, Earth, Water, Fire and Air, there are only three that are the center of Druid ritual and Magick. The Holy Well, The Sacred Fire and the World Tree. They have MANY levels of meaning and they must always be present in any working.

At the deepest, the Fire, Well and Tree connect with the primal powers of the cosmos. Holy Wells open the powers of the Underworld, the dark source of the whole of the worlds potential. The waters flow from the womb of the primal mother, whom the Celts call DANU, the mother of Wisdom.

The Sacred Fire brings the Sky power into the Sacred Grove. The Gods and Spirits are seen as being enfleshed by Fire. It is the power that awakens the individual mind. It is the Heart of the Earth and in every being it is the source of the individual Self. Fire is the power of the Primal Father known to the Celts as the Dagda, the good God.

The World Tree is the power of connection. From its base root in the depths to its peak against the skies, the Tree upholds the home of every Kindred. It is a Magical road and carries the powers between Earth and Sky. It is the symbol of the Middle Worlds where ALL things have light and dark.

These are the Powers of the Center and are what bring ritually into every Druid rite and Holy Place.

THE WORLDS AND THE KINDREDS

The universal use of the four elements is understood by Celtica and Wiccans differently because they are the broader movement. The classical system of the four arranged within a Pentagram is for the Druid, replaced by the three realms of Land, Sea and Sky, with the Sacred Fire in the center. These are used as principles of interacting all of the worlds teaming life whether human, animal, plant, stone or spirit.

THE LAND,…

…is the home of our HUMAN Kindreds and of our closest allies. The Land is our common world where most of us will live out our lives. The fresh water that wells up in the Earth is also considered part of the realm of the land.

THE SEA,…

…Is the wild place that lies outside our common land. The SEA is the home of vast and teaming life that is different from our own. It is the place of OTHERWORLD Isles, the home of the Sidhe heroes and is the land of the young.

THE SKY,…

…is the source of light and shadow. It is the place of the Shining Ones. The Sky overarches the Land and Sea just as the Gods and Goddesses watches over all of us. The turning, waxing and waning of the two lights of Sun and Moon

Within all these Worlds, all common life is sustained. In the middle of these Worlds is found the Druidic Sacred Grove. This is the place of flowing together. There the Sacred Fire burns, by the Well of Wisdom, beneath the World Tree.

And all is as it should be.

THE OTHERWORLDS

Within and behind our common realm, as close as that plant next to you and as far afield as the deepest ocean lie the Otherworlds. The Otherworlds are the homes of the Spirits, the Tribes of the Noble ones and the Shining Ones themselves.

THE KINDREDS…

…all of us are the Children of the Mother, descended as we are through the countless lines of mortal mothers and fathers. Don’t be surprised to learn that for as many mortal Kindreds, there are countless tribes of Otherworld beings that have touched you as well. Druids will deal with and make offerings to many kinds of Spirits.

THE SHINING ONES…

…are the Oldest, mightiest and wisest of the beings within the great weaving. The First mother and the First Father. The triple Goddess. The powers of love, artistry and of healing. The children of light and shadow. The Celtic Pantheon.

THE MIGHTY ONES…

…are the Ancestors. Those of our own folk who are presently resting in the land of the dead. They watch over their descendants and lend power to aid us. It is most proper for every Druidic worshiper to honour their immediate ancestors.

THE NOBLE ONES…

…are the spirits of the non-human evolutions, both mortal and those never born. They are the multitude of small spirits of stone, herb and animals to the very Queen of the Fairy and her consort. Each has their own power and should be approached with respect whether it be a gentle herb spirit or a mighty mountain.

These are the Three Kindreds. It is also wise to remember that these are not hard and fast categories. One folks Deity or God/Goddess may well be considered an ancestor by another. So, I highly suggest that it is wisest to do honour to ALL of the Spirits.

RITUAL AND MAGICK

For both Wiccans and Druids, Ritual is a combination of proper speech, proper gesture, proper thought and the knowledge of the meanings and powers of the natural things, times and seasons. The Wise learn the potencies of herbs and stones and woods and colors and the scents and sounds of the things we are blessed to make use of. We train our minds and memory, our bodies and our emotions so that every thing we do can be seen as Holy.

In EVERY work of Magick, the Druid must know their goal and know the skill of his or her Magick. You must dare to seek it out, risking failure or error. No one is going to condemn you or shame you if you fail.

If you would be a Druid, there is one law to which we all must subscribe… That you use ALL of your will to pursue the goal you have set for yourself or the ritual, and, you must keep silent about the work, never displaying the Secret Art before fools.

HALLOWING AND TOOLS

Druid Ritual at its simplest needs only a Fire, a bowl of Water and the Druids Staff along with any offerings to the spirits. Here are the tools and Holy things “Hallows” – that would allow a Druid ritual:

SACRED FIRE

Sacred flame MUST be present at any ritual. In the most reduced circumstances a single candle would serve you just fine. A censer could hold the charcoal block for your offering and perhaps you might even ring it with nine candles. This works well if you have no hearth.

HOLY WATER

Drudic Holy Water is created from three blessed wells which have been exposed to the light of the sun, Moon and the Sacred Fire (or lightning). This water should be stored in a tightly closed vessel and added in small amounts to the larger amount used in a ritual.

THE CAULDRON

The cauldron is used to hold the HOLY WATER in Druidic Ritual. It is seem as the Primal well of Wisdom and it should always be clean enough to drink from.

THE OFFERING BOWL

Into this bowl you will place your offering to the Earth or Spirits.

THE EARTHSTONE

The Earthstone is a small piece of stone that is placed into the offering bowl. It acts as the receiver for the Mother Earth when offering is made.

THE HORN OR CHALICE

The horn or chalice is the drinking cup used to pour the offerings of drink and to drink the Blessing.

THE TORC

One piece of adornment that is central to Celtic Magick is the Torc. A Torc is a neck ring that is open in the front and usually made of spiraled metals. The Torc is a symbol of Kinship with the Celtic powers and the Clan of the Old Ways. It also indicates the Sacred mind that enshrines your Magickal knowledge and wisdom. The Torc is a special symbol for those on the Celtic or Druid path.

A SHORT RITE FOR HONORING OF THE FIRE, WELL AND TREE

(SILVER OR PRECIOUS STONE IS OFFERED TO THE WELL SAYING)…

I am here to do as the Wise Ancients did, to make offering to the powers and to bless this work as a Hallowed tool of Magick.

O Sacred waters,

You who flow and swirl beneath all being;

Accept my offering!

Let me know the inner depths within myself.

The source of all.

The well of inner wisdom.

Sacred well, flow within me!

(AN OIL OR HERB IS OFFERED TO THE FIRE SAYING…)

O Sacred Fire,

You who consume and transform,

You are the true light of the Shining ones.

Accept my offering

And let the Holy Flame

Warm my spirit and my Life!

Sacred Fire, burn within me!

(THE TREE IS CENSED AND SPRINKLED SAYING)…

O Sacred Tree, you span the way

between the worlds.

You are the center support of the sky,

Rooted in the Ancient deep.

Let my spirit be deepened in your depths,

Raised to your heights.

Strengthened in your strength.

Sacred tree grow within me!

(HOLDING YOUR STAFF ALOFT SAY)…

The Fire, the Well, the Sacred Tree

Flow and Flame and Grow in me!