MONDAY, The Day of the Moon

MONDAY

The Day of the Moon

monandaeg (Anglo-Saxon)
montag (Germanic)
dies lunae (Latin)
som-var (Hindu)
peer or somwar (Islamic)
lundi (French)
getsu youbi (Japanese

This is traditionally viewed as the second day of the week. Although known as ‘Monandaeg’ by the Angle-Saxons it was also known as ‘the day of the moon’. ‘Black Monday’ was the term given to 14 April 1360 which was an Easter Monday. King Edward III of England had laid siege to Paris but was plagued by the weather as it turned foul and dark.. As a result it is said that many men and their mounts were lost in battle. The fact that this event is said to have occurred on Easter Monday is disputed, being later said to have occurred on the Tuesday, but ever since the Monday after Easter has been given this name. On 25 February 1865 a terrifying wind rose up in Melbourne, Australia coming from the NNW. Devastation hit an immense area of land between Castlemaine and Sandhurst, known after by this name. According to tradition it was believed that there were three specific Mondays of the year that were considered to be unlucky. The first Monday in April, the second in August, and the last in the month of December. It is said that Cain was born on the first Monday in April, and that later it was upon this day that he killed his brother Abel. Sodom and Gommorah was said to be destroyed on the second Monday in August, and that it was upon this day in December that Judas Iscariot was born. According to the English historian Richard Grafton certain dates of the month were unlucky as published in the ‘Manual’ in 1565. Days throughout the year were identified and of course could have related to any day of the week. The date was the most important point to consider. The work was reputed to have some credence with support given by astronomers of the day.

Bath #2 for Clearing Away All Psychic Nastiness: The Vinegar Bath

General Instructions for all Baths

Once the bath is ready, sit in the tub, and completely immerse yourself seven times, allowing the mixture to flow into all body openings. (Swish it around in your mouth as well, but do not swallow it.) Stay in the tub for seven minutes, then get out, allowing the moisture on your body and hair to dry naturally.

The Vinegar Bath

Long known for its healing and curative properties, vinegar also has the capacity to slice through psychic grime, making it perfect for this bath.

Materials needed:

1   c. apple cider vinegar

1   T. salt

Add the ingredients to a warm tub of water, then stir clockwise with your index finger until well mixed.

Life As The Witch – Life Is Messy: Clean It Up

Celtic Comments & Graphics

Life Is Messy: Clean It Up

Once in a while, after you have cast a spell or curse psychic residue might linger and on occasion actually get on you.  While the symptoms vary from person to person, it’s usually the blah’s that hit first. Sometimes there’s nothing more than that, but occasionally other aggravations will come to call. Common side effects include minor bouts of depression, a sudden inability to concentrate, or a state of complete and utter non-productiveness. And if you begin to experience any of those, the only solution is to get that junk off of you immediately. If you don’t, I can nearly guarantee time spent in bed nursing a cold, the flu or worse.

Fortunately, the remedy is painless, tasteless, pleasurable, and inexpensive. It involves nothing more than taking a bath. And since you probably already take a shower or bath at least once every day, nothing could be easier.

Granted, this isn’t exactly your normal sort of bath, as you’ll need to be clean before you jump in. It’s also going to be necessary to completely immerse yourself in the water several times, hair and all. And because your skin and hair must be allowed to dry naturally, you won’t be able to towel off. When compared to the possibility of having to ingest some foul-tasting medicinal concoction though, that’s a pretty small price to pay–especially considering how much better you’re going to feel.

There are several different types of baths that will handle the problem quickly and efficiently and I have posted those baths to follow. Each works equally well, so just choose the one that most appeals to you and call it good. You’ll be glad you did.

Excerpts from:

Utterly Wicked, Curses, Hexes & Other Unsavory Notions
By Dorothy Morrison

Today’s I Ching Hexagram for January 9 is 55: Great Abundance

55: Great Abundance

Wednesday, Jan 9th, 2013

hexagram09

 

 

 

 

A time of abundance comes into full flower when the powers of leadership and teamwork are at their peak. The situation is like that of the sun at midday — a high noon of clarity, insight and progress. Such peak periods can be brief. Whether this refers to a national cycle, a business boom or a period of abundance, it is important to bale your hay while the sun is shining.

During a period of abundance, it benefits one to show benevolence, to share the fruit of one’s good fortune. Think of good deeds now as a hedge against times of scarcity in the future. This reading bodes well for expansion in love, the raising of children and the nurturing of a healthy family or any close-knit group.

WITCHCRAFT

 WITCHCRAFT

In the modern world witchcraft is a form of nature religion that emphasizes
the healing arts. The term is also applied to various kinds of MAGIC practiced
in Asian, African, and Latin American communities. Little is known about the
history of witchcraft in Europe, and what is known comes from hostile sources. In traditional European society witchcraft was believed to be a kind of harmful sorcery associated with the worship of SATAN, or the devil (a spirit hostile to God). The European doctrine of witchcraft was formulated in the late Middle Ages. Just how many of the beliefs about witches were based on reality and how many on delusion will never be known. The punishment of supposed witches by the death penalty did not become common until the 15th century. The first major witch-hunt occurred in Switzerland in 1427, and the first important book on the subject, the Malleus maleficarum (Hammer of Sorceresses), appeared in Germany in 1486. The persecution of witches reached its height between 1580 and 1660, when witch trials became almost universal throughout western Europe.

Geographically, the center of witch-burning lay in Germany, Austria, and
Switzerland, but few areas were left untouched by it. No one knows the total
number of victims. In southwestern Germany alone, however, more than 3,000 witches were executed between 1560 and 1680. Not all witch trials ended in deaths. In England, where torture was prohibited, only about 20 percent of accused witches were executed (by hanging); in Scotland, where torture was used, nearly half of all those put on trial were burned at the stake, and almost three times as many witches (1,350) were killed as in England. Some places had fewer trials than others. In the Dutch republic, no witches were executed after 1600, and none were tried after 1610. In Spain and Italy accusations of witchcraft were handled by the INQUISITION, and although torture was legal, only a dozen witches were burned out of 5,000 put on trial. Ireland apparently escaped witch trials altogether. Many witch trials were provoked, not by hysterical authorities or fanatical clergy, but by village quarrels among neighbors. About 80% of all accused witches were women. Traditional theology assumed that womenwere weaker than men and more likely to succumb to the devil. It may in fact be true that, having few legal rights, they were more inclined to settle quarrels by resorting to magic rather than law. All these aspects of witchcraft crossed over to the Americas with European colonists. In the Spanish and French territories cases of witchcraft were under the jurisdiction of church courts, and no one suffered death on this charge. In the English colonies about 40 people were executed for witchcraft between 1650 and 1710, half of them in the famous SALEM WITCH TRIALS of 1692. Witch trials declined in most parts of Europe after 1680; in England the death penalty for witchcraft was abolished in 1736. In the late 17th and 18th centuries one last wave of witch persecution afflicted Poland and other areas of eastern Europe, but that ended by about 1740. The last legal execution of a witch occurred in Switzerland in 1782.

Beginning in the 1920s, witchcraft was revived in Europe and America by groups that considered it a survival of pre-Christian religious practices. This
phenomenon was partly inspired by such books as Margaret Murray’s The Witch Cult in Western Europe (1921). Some forms of modern witchcraft follow the traditions of medieval herbalists and lay healers. The term witch-hunt is used today to describe a drive to punish political criminals or dissidents without regard for the normal legal rules. E. William Monter

Bibliography: Baroja, Julio C., The World of Witches (1964); Guiley, Rosemary,The Encyclopedia of Witches and Witchcraft (1990); Levack, Brian, The Witch-Hunt in Early Modern Europe (1987); Luhrmann, T.M., Persuasions of the Witch’s Craft (1989); Monter, E. W., ed., European Witchcraft (1969).

British Traditional Wicca

British Traditional Wicca

By , About.com Guide

British Traditional Wicca, or BTW, is an all-purpose category used to describe some of the New Forest traditions of Wicca. Gardnerian and Alexandrian are the two best-known, but there are some smaller subgroups as well. The term “British Traditional Wicca” seems to be used in this manner more in the United States than in England. In Britain, the BTW label is sometimes used to apply to traditions which claim to predate Gerald Gardner and the New Forest covens.

Although only a few Wiccan traditions fall under the “official” heading of BTW, there are many offshoot groups which can certainly claim kinship with the British Traditional Wiccans. Typically, these are groups which have broken off from a BTW initiatory line, and formed new traditions and practices of their own, while still being loosely connected with BTW.

One can only claim to be part of British Traditional Wicca if they (a) are formally initiated, by a lineaged member, into one of the groups that falls under the BTW heading, and (b) maintain a level of training and practice that is consistent with the BTW standards. In other words, much like the Gardnerian tradition, you can’t simply proclaim yourself to be British Trad Wiccan.

Geography doesn’t necessarily determine whether or not someone is part of BTW. There are branches of BTW covens located in the United States and other countries — again, the key is the lineage, teachings and practice of the group, not the location.

The Ancient Druids

The Ancient Druids

In about 750 CE the word druid appears in a poem by Blathmac, who wrote about Jesus saying that he was “…better than a prophet, more knowledgeable than every druid, a king who was a bishop and a complete sage.” The druids then also appear in some of the medieval tales from Christianized Ireland like the Táin Bó Cúailnge, where they are largely portrayed as sorcerers who opposed the coming of Christianity. In the wake of the Celtic revival during the 18th and 19th centuries, fraternal and Neopagan groups were founded based upon the ideas about the ancient druids, a movement which is known as Neo-Druidism.

According to historian Ronald Hutton, “we can know virtually nothing of certainty about the ancient Druids, so that—although they certainly existed—they function more or less as legendary figures.” However, the sources provided about them by ancient and medieval writers, coupled with archaeological evidence, can give us an idea of what they might have performed as a part of their religious duties.

Druid History

One of the few things that both the Greco-Roman and the vernacular Irish sources agree on about the druids was that they played an important part in pagan Celtic society. In his description, Julius Caesar claimed that they were one of the two most important social groups in the region (alongside the equities, or nobles), and were responsible for organizing worship and sacrifices, divination, and judicial procedure in Gaulish, British and Irish society. He also claimed that they were exempt from military service and from the payment of taxes, and that they had the power to excommunicate people from religious festivals, making them social outcasts. Two other classical writers, Diodorus Siculus and Strabo also wrote about the role of druids in Gallic society, claiming that the druids were held in such respect that if they intervened between two armies they could stop the battle.

Pomponius Mela is the first author who says that the druids’ instruction was secret, and was carried on in caves and forests. Druidic lore consisted of a large number of verses learned by heart, and Caesar remarked that it could take up to twenty years to complete the course of study. There is no historic evidence during the period when Druidism was flourishing to suggest that Druids were other than male. What was taught to Druid novices anywhere is conjecture: of the druids’ oral literature, not one certifiably ancient verse is known to have survived, even in translation. All instruction was communicated orally, but for ordinary purposes, Caesar reports, the Gauls had a written language in which they used Greek characters. In this he probably draws on earlier writers; by the time of Caesar, Gaulish inscriptions had moved from the Greek script to the Latin script.

The Druid’s Religious Practices & Philosophy

Greek and Roman writers frequently made reference to the druids as practitioners of human sacrifice, a trait they themselves reviled, believing it to be barbaric. Such reports of druidic human sacrifice are found in the works of Lucan, Julius Caesar, Suetonius and Cicero.Caesar claimed that the sacrifice was primarily of criminals, but at times innocents would also be used, and that they would be burned alive in a large wooden effigy, now often known as a wicker man. A differing account came from the 10th-century Commenta Bernensia, which claimed that sacrifices to the deities Teutates, Esus and Taranis were by drowning,mhanging and burning, respectively.

Diodorus Siculus asserts that a sacrifice acceptable to the Celtic gods had to be attended by a druid, for they were the intermediaries between the people and the divinities. He remarked upon the importance of prophets in druidic ritual:

“These men predict the future by observing the flight and calls of birds and by the sacrifice of holy animals: all orders of society are in their power… and in very important matters they prepare a human victim, plunging a dagger into his chest; by observing the way his limbs convulse as he falls and the gushing of his blood, they are able to read the future.”

There is archaeological evidence from western Europe that has been widely used to back up the idea that human sacrifice was performed by the Iron Age Celts. Mass graves found in a ritual context dating from this period have been unearthed in Gaul, at both Gournay-sur-Aronde and Ribemont-sur-Ancre in what was the region of the Belgae chiefdom. The excavator of these sites, Jean-Louis Brunaux, interpreted them as areas of human sacrifice in devotion to a war god, although this view was criticised by another archaeologist, Martin Brown, who believed that the corpses might be those of honoured warriors buried in the sanctuary rather than sacrifices.Some historians have questioned whether the Greco-Roman writers were accurate in their claims. J. Rives remarked that it was “ambiguous” whether the druids ever performed such sacrifices, for the Romans and Greeks were known to project what they saw as barbarian traits onto foreign peoples including not only druids but Jews and Christians as well, thereby confirming their own “cultural superiority” in their own minds. Taking a similar opinion, Ronald Hutton summarised the evidence by stating that “the Greek and Roman sources for Druidry are not, as we have received them, of sufficiently good quality to make a clear and final decision on whether human sacrifice was indeed a part of their belief system.” Peter Berresford Ellis, a Celtic nationalist who authored The Druids (1994), believed them to be the equivalents of the Indian Brahmin caste, and considered accusations of human sacrifice to remain unproven,whilst an expert in medieval Welsh and Irish literature, Nora Chadwick, who believed them to be great philosophers, fervently purported the idea that they had not been involved in human sacrifice, and that such accusations were imperialist Roman propaganda.

Druids And The Irish Culture

During the Middle Ages, after Ireland and Wales were Christianized, druids appeared in a number of written sources, mainly tales and stories such as the Táin Bó Cúailnge, but also in the hagiographies of various saints. These were all written by Christian monks, who, according to Ronald Hutton, “may not merely have been hostile to the earlier paganism but actually ignorant of it” and so would not have been particularly reliable, but at the same time may provide clues as to the practices of druids in Ireland, and to a lesser extent, Wales.

The Irish passages referring to druids in such vernacular sources were “more numerous than those on the classical texts” of the Greeks and Romans, and paint a somewhat different picture of them. The druids in Irish literature—for whom words such as drui, draoi, drua and drai are used—are sorcerers with supernatural powers, who are respected in society, particularly for their ability to perform divination. They can cast spells and turn people into animals or stones, or curse peoples’ crops to be blighted. At the same time, the term druid is sometimes used to refer to any figure who uses magic, for instance in the Fenian Cycle, both giants and warriors are referred to as druids when they cast a spell, even though they are not usually referred to as such; as Ronald Hutton noted, in medieval Irish literature, “the category of Druid [is] very porous.”

When druids are portrayed in early Irish sagas and saints’ lives set in the pre-Christian past of the island, they are usually accorded high social status. The evidence of the law-texts, which were first written down in the 7th and 8th centuries, suggests that with the coming of Christianity the role of the druid in Irish society was rapidly reduced to that of a sorcerer who could be consulted to cast spells or practice healing magic and that his standing declined accordingly. According to the early legal tract Bretha Crólige, the sick-maintenance due to a druid, satirist and brigand (díberg) is no more than that due to a bóaire (an ordinary freeman). Another law-text, Uraicecht Becc (‘Small primer’), gives the druid a place among the dóer-nemed or professional classes which depend for their status on a patron, along with wrights, blacksmiths and entertainers, as opposed to the fili, who alone enjoyed free nemed-status.

Whilst druids featured prominently in many medieval Irish sources, they were far rarer in their Welsh counterparts. Unlike the Irish texts, the Welsh term commonly seen as referring to the druids, dryw, was used to refer purely to prophets and not to sorcerers or pagan priests. Historian Ronald Hutton noted that there were two explanations for the use of the term in Wales: the first was that it was a survival from the pre-Christian era, when dryw had been ancient priests, whilst the second was that the Welsh had borrowed the term from the Irish, as had the English (who used the terms dry and drycraeft to refer to magicians and magic respectively, most probably influenced by the Irish terms.)

As the historian Jane Webster stated, “individual druids… are unlikely to be identified archaeologically”, a view which was echoed by Ronald Hutton, who declared that “not one single artifact or image has been unearthed that can undoubtedly be connected with the ancient Druids.” A.P. Fitzpatrick, in examining what he believed to be astral symbolism on Late Iron Age swords has expressed difficulties in relating any material culture, even the Coligny calendar, with druidic culture. Nonetheless, some archaeologists have attempted to link certain discoveries with written accounts of the druids, for instance the archaeologist Anne Ross linked what she believed to be evidence of human sacrifice in Celtic pagan society—such as the Lindow Man bog body—to the Greco-Roman accounts of human sacrifice being officiated over by the druids.

An excavated burial in Deal, Kent discovered the “Deal warrior” a man buried around 200-150 BCE with a sword and shield, and wearing a unique crown, too thin to be a helmet. The crown is bronze with a broad band around the head and a thin strip crossing the top of the head. It was worn without any padding beneath, as traces of hair were left on the metal. The form of the crown is similar to that seen in images of Romano-British priests several centuries later, leading to speculation among archaeologists that the man might have been a druid.

The Demise And Revival Of The Druids

During the Gallic Wars of 58 to 51 BCE, the Roman army, led by Julius Caesar, conquered the many tribal chiefdoms of Gaul, and annexed it as a part of the Roman Empire. According to accounts produced in the following centuries, the new rulers of Roman Gaul subsequently introduced measures to wipe out the druids from that country. According to Pliny the Elder, writing in the 70s CE, it was the emperor Tiberius (who ruled from 14 to 37 CE), who introduced laws banning not only druidism, but also other native soothsayers and healers, a move which Pliny applauded, believing that it would end human sacrifice in Gaul A somewhat different account of Roman legal attacks on druidism was made by Suetonius, writing in the 2nd century CE, when he claimed that Rome’s first emperor, Augustus (who had ruled from 27 BCE till 14 CE), had decreed that no-one could be both a druid and a Roman citizen, and that this was followed by a law passed by the later Emperor Claudius (who had ruled from 41 to 54 CE) which “thoroughly suppressed” the druids by banning their religious practices.

The best evidence of a druidic tradition in the British Isles is the independent cognate of the Celtic *druwid- in Insular Celtic: The Old Irish druídecht survives in the meaning of “magic”, and the Welsh dryw in the meaning of “seer”.

While the druids as a priestly caste were extinct with the Christianization of Wales, complete by the 7th century at the latest, the offices of bard and of “seer” (Welsh: dryw) persisted in medieval Wales into the 13th century.

Phillip Freeman, a classics professor, discusses a later reference to Dryades, which he translates as Druidesses, writing that “The fourth century A.D. collection of imperial biographies known as the Historia Augusta contains three short passages involving Gaulish women called “Dryades” (“Druidesses”).” He points out that “In all of these, the women may not be direct heirs of the Druids who were supposedly extinguished by the Romans — but in any case they do show that the druidic function of prophesy continued among the natives in Roman Gaul.” However, the Historia Augusta is frequently interpreted by scholars as a largely satirical work, and such details might have been introduced in a humorous fashion. Additionally, Druidesses are mentioned in later Irish mythology, including the legend of Fionn mac Cumhaill, who, according to the 12th century The Boyhood Deeds of Fionn, is raised by the druidess Bodhmall and a wise-woman.

The story of Vortigern, as reported by Nennius, provides one of the very few glimpses of possible druidic survival in Britain after the Roman conquest: unfortunately, Nennius is noted for mixing fact and legend in such a way that it is now impossible to know the truth behind his text. He wrote that after being excommunicated by Germanus, the British leader Vortigern invited twelve druids to assist him.

In the lives of saints and martyrs, the druids are represented as magicians and diviners. In Adamnan’s vita of Columba, two of them act as tutors to the daughters of Lóegaire mac Néill, the High King of Ireland, at the coming of Saint Patrick. They are represented as endeavouring to prevent the progress of Patrick and Saint Columba by raising clouds and mist. Before the battle of Culdremne (561) a druid made an airbe drtiad (fence of protection?) round one of the armies, but what is precisely meant by the phrase is unclear. The Irish druids seem to have had a peculiar tonsure. The word druí is always used to render the Latin magus, and in one passage St Columba speaks of Christ as his druid. Similarly, a life of St Bueno’s states that when he died he had a vision of ‘all the saints and druids’.

Sulpicius Severus’ Vita of Martin of Tours relates how Martin encountered a peasant funeral, carrying the body in a winding sheet, which Martin mistook for some druidic rites of sacrifice, “because it was the custom of the Gallic rustics in their wretched folly to carry about through the fields the images of demons veiled with a white covering.” So Martin halted the procession by raising his pectoral cross: “Upon this, the miserable creatures might have been seen at first to become stiff like rocks. Next, as they endeavored, with every possible effort, to move forward, but were not able to take a step farther, they began to whirl themselves about in the most ridiculous fashion, until, not able any longer to sustain the weight, they set down the dead body.” Then discovering his error, Martin raised his hand again to let them proceed: “Thus,” the hagiographer points out, “he both compelled them to stand when he pleased, and permitted them to depart when he thought good.”

From the 18th century, England and Wales experienced a revival of interest in the druids. John Aubrey (1626–1697) had been the first modern writer to connect Stonehenge and other megalithic monuments with the druids; since Aubrey’s views were confined to his notebooks, the first wide audience for this idea were readers of William Stukeley (1687–1765). It is incorrectly believed that John Toland (1670–1722) founded the Ancient Druid Order however the research of historian Ronald Hutton has revealed that the ADO was founded by George Watson MacGregor Reid in 1909. The order never used (and still does not use) the title “Archdruid” for any member, but falsely credited William Blake as having been its “Chosen Chief” from 1799 to 1827, without corroboration in Blake’s numerous writings or among modern Blake scholars. Blake’s bardic mysticism derives instead from the pseudo-Ossianic epics of Macpherson; his friend Frederick Tatham’s depiction of Blake’s imagination, “clothing itself in the dark stole of mural sanctity”— in the precincts of Westminster Abbey— “it dwelt amid the Druid terrors”, is generic rather than specifically neo-Druidic. John Toland was fascinated by Aubrey’s Stonehenge theories, and wrote his own book about the monument without crediting Aubrey. The roles of bards in 10th century Wales had been established by Hywel Dda and it was during the 18th century that the idea arose that Druids had been their predecessors.

The 19th-century idea, gained from uncritical reading of the Gallic Wars, that under cultural-military pressure from Rome the druids formed the core of 1st-century BCE resistance among the Gauls, was examined and dismissed before World War II, though it remains current in folk history.

Druids began to figure widely in popular culture with the first advent of Romanticism. Chateaubriand’s novel Les Martyrs (1809) narrated the doomed love of a druid priestess and a Roman soldier; though Chateaubriand’s theme was the triumph of Christianity over Pagan druids, the setting was to continue to bear fruit. Opera provides a barometer of well-informed popular European culture in the early 19th century: in 1817 Giovanni Pacini brought druids to the stage in Trieste with an opera to a libretto by Felice Romani about a druid priestess, La Sacerdotessa d’Irminsul (“The Priestess of Irminsul”). The most famous druidic opera, Vincenzo Bellini’s Norma was a fiasco at La Scala, when it premiered the day after Christmas, 1831; but in 1833 it was a hit in London. For its libretto, Felice Romani reused some of the pseudo-druidical background of La Sacerdotessa to provide colour to a standard theatrical conflict of love and duty. The story was similar to that of Medea, as it had recently been recast for a popular Parisian play by Alexandre Soumet: the diva of Norma’s hit aria, “Casta Diva”, is the moon goddess, being worshipped in the “grove of the Irmin statue”.

A central figure in 19th century Romanticist Neo-Druidism is the Welshman Edward Williams, better known as Iolo Morganwg. His writings, published posthumously as The Iolo Manuscripts (1849) and Barddas (1862), are not considered credible by contemporary scholars. Williams claimed to have collected ancient knowledge in a “Gorsedd of Bards of the Isles of Britain” he had organized. Many scholars deem part or all of Williams’s work to be fabrication, and purportedly many of the documents are of his own fabrication, but a large portion of the work has indeed been collected from meso-pagan sources dating from as far back as 600 CE.Regardless, it has become impossible to separate the original source material from the fabricated work, and while bits and pieces of the Barddas still turn up in some “Neo-druidic” works, the documents are considered irrelevant by most serious scholars.

T.D. Kendrick’s dispelled (1927) the pseudo-historical aura that had accrued to druids, asserting that “a prodigious amount of rubbish has been written about druidism”; Neo-druidism has nevertheless continued to shape public perceptions of the historical druids. The British Museum is blunt:

Modern Druids have no direct connection to the Druids of the Iron Age. Many of our popular ideas about the Druids are based on the misunderstandings and misconceptions of scholars 200 years ago. These ideas have been superseded by later study and discoveries.

Some strands of contemporary Neodruidism are a continuation of the 18th-century revival and thus are built largely around writings produced in the 18th century and after by second-hand sources and theorists. Some are monotheistic. Others, such as the largest Druid group in the world, The Order of Bards, Ovates and Druids draw on a wide range of sources for their teachings. Members of such Neo-druid groups may be Neopagan, occultist, Reconstructionist, Christian or non-specifically spiritual.

Daily Motivator for June 20 – Out of your rut

You don’t have to continue doing things the way you’ve always done them.  Today is a new day, filled with new possibilities, so remember to treat it as  such.

You don’t have to be held prisoner by your old, familiar habits and  assumptions. There’s a whole world of goodness and abundance beyond what you  already know, so get out there and experience some of it.

Does it seem like you’ve run out of energy and enthusiasm? Maybe you’re just  tired of the same old things.

Does it feel like you’re stuck? If you’re just living on autopilot, then you  are indeed stuck.

Take the helm of your life and steer it in some new, exciting, fulfilling and  energizing directions. Discover again and again how adaptable and interesting  and joyful you can be.

The world is a never-ending source of beauty and wonder. Climb up out of your  self-imposed rut and live the richness.

— Ralph Marston

Daily Motivator

A Smattering of Solistice Spells

by Melanie Fire Salamander

As a pagan, you may well light a  bonfire Midsummer night and jump it,  for Litha is a fire festival. Likewise, you  may stay up to greet the Midsummer  dawn.

If you do, keep a pair of garden  shears handy. Midsummer’s Eve at midnight, Midsummer’s Day at dawn and Midsummer noon are prime times to collect plants sacred to the sun or special  to the fey. In fact, any magickal herb  plucked at Midsummer is said to prove  doubly effective and keep better. Divining rods cut on Midsummer’s Eve are  said to be more infallible, too. You can  charge your charms, depending on their  purpose, at midnight, noon or in dawn’s  first light.

Charms traditional at Litha include those for courage, dream divination, fertility, invisibility, love, luck, protection, wealth, the restoration of sight and the ability to see the fey. Midsummer is a fey time, both by tradition and observation. The scent of the air is thick, green and juicy; it’s lost its spring astringency and is simply lush. The whole world is stretching its limbs and frolicking. The fey are big on that.

Especially for charms of love, gardening and magickal abilities, the fey are  a great help in herb collecting. In exchange, they like gifts of milk and honey,  cookies, sweet liqueurs, or any sweet  food, drink or liquor. They also like  baubles, particularly pretty or shiny. Or  cold hard cash — but in coin, not paper,  and it’s best if shiny.

To stay in good with the fey and the  herbs you collect from, leave enough of  the plant or other plants of the type that  the herb survives in the spot collected  from. Remember too to always ask the  plant before taking a cutting, and to wait  for an answer. A quid pro quo usually  works: a shiny dime, some fertilizer, or  a bit of your hair or clothing — whatever  you think the plant most wants.

Courage: Tuscans use erba della  paura (stachys)collected on  Midsummer’s Day as a wash against fear.  Steep the herb in hot but not boiling  water, then rinse the limbs with long  strokes moving outward from the torso.  You might substitute wood betony, a  relative more common in North America.

Dream divination: Litha is a good time for foretelling things in dreams. Specifically, to induce dreams of love and ensure them coming true, lay a bunch of flowers under your pillow on Midsummer Eve. That’s what the girls of old Scandinavia did.

For effective dream divination, remember to keep a notebook beside  your bed. At bedtime, relax, ground and  center, then clearly define your question.  Meditate on that question until it’s firm  in your mind, and assure yourself you  will remember your dream on waking.  Then go to sleep.

As soon as you wake, record your dream. One trick is to set an alarm clock so you’re wakened artificially, which can help dream recollection. Dreams dreamed on Midsummer’s Eve are said to be more likely to come true.

Fertility for your garden: For a lush garden, mix ashes from the Midsummer bonfire with any seeds yet to  plant. (You still have time to plant cosmos and a handful of fall-blooming flowers.) Likewise, for fertility sprinkle bonfire ashes on any flowers or vegetables  you have growing.

Fey charms: To see the fey, pick  flowers from a patch of wild thyme where  the little folk live and place the flowers  on your eyes. A four-leafed clover not  only grants you a wish but also, carried  in your pocket or a charm, gives you the  power to see fairies dancing in rings. A  good place to look is by oaks, said in  Germany to be a favorite place for fey  dances. To penetrate fey glamour, make  and wear an ointment including fourleaved clovers.

St. John’s wort, also known as ragwort, has a strong connection to the fey  and transportation. You might add it to  charms to travel quickly. The Irish call  the plant the fairy’s horse, and the fey  are said to ride it through the air. But  beware: The Manx say if you step on a  ragwort plant on Midsummer’s Eve after sunset, a fairy horse springs out of  the earth and carries you off till sunrise,  leaving you wherever you happen to be  when the sun comes up.

Invisibility: Collect fern seed on  Midsummer Eve for use in charms of  invisibility. To become invisible, wear or  swallow the seed (that is, the spores)  you have collected. Such spores also  put you under the protection of spirits.

The fern is said to bloom at midnight on Midsummer Eve, either a sapphire blue or golden yellow depending  on your source.

Love: Plant two orpine starts (Sedum telephium) together on Midsummer  Eve, one to represent yourself, one to  represent your lover. If one withers, the  person represented will die. But if both  flourish and grow leaning together, you  and your lover will marry.

Luck and human fertility: As at  Beltaine, leap the Midsummer bonfire for  fertility and luck.

Protection: Herbs traditional to  Litha (also know as St. John’s Day) in  England include St. John’s wort, hawkweed, orpine, vervain, mullein, wormwood and mistletoe. Plucked either at  Midsummer’s Eve on midnight or noon  Midsummer Day and hung in the house,  they protect it from fire and lightning.  Worn in a charm on your body, they protect you from disease, disaster and the  workings of your enemies.

Sight: Dew gathered Midsummer  Eve is said to restore sight.

Wealth: The fern also has a connection with wealth. Sprinkle fern seed  in your savings to keep them from decreasing. The alleged golden-yellow fern  flower, plucked on Midsummer Eve at  midnight, can be used as a dowsing tool  to lead to golden treasure. Alternatively  (the Russian version), you throw the  flower in the air, and it lands on buried  treasure. Or, if you’re Bohemian, you pluck  the flower and on the same Midsummer  Night climb a mountain with blossom in  hand. On the mountain, you’ll find gold  or have it revealed in a vision.

If you wait patiently till midnight on  Midsummer Eve and see no such golden  fern flower, perhaps invisibility will have  to do.

The Wicca Book of Days for June 15 – The June Moon

The Wicca Book of Days for June 15th

The June Moon

 

Wiccans honor the Full Moon under a variety of names during their June Esbats, depending on which of its powers they wish to highlight. Some term it the “Mead Moon,” in which case “mead” may refer to either England’s fermented-honey drink, or “meadow,” this name speaks of natural sweetness and fertility. Others call it the “Dryad Moon,” denoting the nymph that the ancient Greeks believed lived within every tree. Another name is the “Lover’s Moon,” signifying the nature of the relationship between the Goddess and Horned God at this time of year.

 

Magna Carta Day

 

June 15 marks the anniversary of the signing in England, in 1215, of the Magna Carta, the “great charter” guaranteeing certain human rights that is regarded as one of the first democratic documents. Give thanks that you live in a democratic society today, and resolve to use your vote in November.