3101
Study of the Planetary Hours System
-----------------------------------
by Andrew Kettle.
1994
Introduction. Neo-pagan witchcraft has no central leaders, so
one of the questions that echos across the valleys
of the traditions is; "Are there to many cooks spoiling
the broth?" As most witches are fervent independants, and
self-assertively so, each will have a differnt approach
and opinion to such a simple observation.
Underneath the whole landscape of debate however, are
truths and basic historical facts being forgotten or
distorted? In certain instances it would be deemed
unavoidable in the present atmosphere of information
scavenging, where medium communications reveal past lives
and the knowledge from them to broaden the bookshelves of
the many esoteric book shops.
Be that as it may, studying the large expanse of
existing wisdom, at times similiar to looking through
water-glass, will relinquish many difficulties and
contradictions. To some this would increase the mysticism,
however when it is a matter of legitimacy where do we
stand?
Sample Text:
from "What witches do", Stewart Farrar,1989, Phoenix
Pub.,Wash. p.174.
"
Appendix 3. Planetary Hours.
These are the traditionally accepted hours for operating spells
which have planetary correspondences. Each day has a ruling
planet; our days of the week in English are mostly named after
the Teutonic forms of the planet-gods concerned. They are:
Sunday, the Sun; Monday, the Moon; Tuesday, Mars (Tiw);
Wednesday, Mercury (Woden); Thursday, Jupiter (Thor); Friday,
Venus (Freya); Saturday, Saturn. The First hour after sunrise
is ruled by the day's own planet, after which each hour is
ruled by one of the other planets in the order Sun, Venus,
Mercury, Moon, Saturn, Jupiter, Mars, and so on in rotation.
Thus Monday's second daylight hour is ruled by Saturn, Tuesda's
second by the Sun, etc. At sunset a new sequence starts with
the fifth down the list from the day's planet: thus Monday's
first hour from sunset is ruled by Venus, etc. The full list
is as follows: "
Disclaimer: I have it as a strong intention, to point out that this
acticle is not to be taken as a personal attack of the above
author or the publisher, or any other connecting party.
I have used Stewart Farrar's text only as a example of the
commonly published, and accepted, planetary hour concept.
Example:
Winter Solstice Timetable of Planetary Arrival and Departures for
=================================================================
3102
Eastern Australia (Brisbane area only) on the 22nd of June, 1994.
=================================================================
Wednesday
Time Planet Statis Planetary Hours
---- ------ ------ --------- -----
2.30am Jupiter Set. Mars
3.40am Mars Rise. Sun
3.50am Pluto Set. Sun
4.54am Moon Set. Venus
5.14am Twilight start
6.37am Sun Rise.
6.55am Mercury Rise.
8.14am Neptune Set. Moon
8.25am Uranus Set. Moon
9.12am Venus Rise. Saturn
11.06am Saturn Set. Mars
1.32pm Jupiter Rise. Venus
2.29pm Mars Set. Mercury
3.21pm Pluto Rise. Moon
3.53pm Moon Rise. Moon
5.02pm Sun Set.
5.31pm Mercury Set. Jupiter
6.25pm Twilight End
6.35pm Neptune Rise. Sun
6.46pm Uranus Rise. Sun
7.44pm Venus Set. Venus
10.23pm Saturn Rise. Saturn
Hypothesis: My hypothesis is that the 'Planetary Hours' concept
is a timetable, based primarily on simplicity, that
was developed in a age when astronomic technology
was largely unavailable, so resulting in such a
system; that in our modern technological society, as
a result of astronomic calculations being easily
accessable, that a new system of 'Planetary hours'
should be constructed upon 'Hours of Right Ascension/
Planets on the Meridian' where applicable or the highest point
of ascension, when the planet is not true to the horizon.
Conflict: As it can be deduced from the above table, certain
planetary hours occur when the planet in question is not
within the horizon. For example, the sun's planetary hours of
3am and 6pm are outside of 'daytime'; Mar's 2am is outside of
'Marstime'; the moon's 8am is external to 'Moontime'.
As a principle, I would remark that it would be of
assistance in rituals that the planet is in appearance and
that the optimum time would be when the planet is directly
above, the hour of Right Ascension/ Planet on the Meridan,
or highest point of path through the hemispheres. If the
'worshipper' was to have a difficulty with the domineering
effect of the planet being above them / on top of them, then a
principle of welcoming the planet at rise and farewelling the
planet at set are equally as valid.
Continuing, this would establish only one planetary hour in
each day, raising the question of practicality, though a rather
3103
erroneous matter, giving the examples hours of:
Mars (9.04am) 9am planetary hour,
Sun (11.49am) 11am planetary hour,
Mercury (12.13pm) 12pm planetary hour,
Venus (2.26pm) 2pm planetary hour, etc.
To this end, computer programs and/or annual publications
would easily create the availablity of the timetable, a future
project for any publishing house or any number of the pagan/
witchcraft magazine to have as a regular cloumn, thus giving
the practitioner the simplicity, not resorting to ill-advised
system as an alternative.
However, at this point it should be mentioned that, in
accordance with general perception, the physical planet
plays a symbolic role, that the planet is not the vehicle of
magical properties, but a icon, much as the moon is not Aradia
in person, but a mirror of her essence.
Furthermore, it is an accepted belief that the full-moon is
the time of 'Esbat', though in comparison the remaining
planets are given an inaccurate timetable; a perplexing
situation.
Toward, the modernising approach in witchcraft it should be
important to establish 'correct' instruction to ritual, upon
the understanding that it would be a great disservice to
entertain anything else but actuality; as the turmoil of the
word 'wicca' has caused in the movement, now accepted by most
as a redefined word, though all the same established upon
false impressions, an unfortunate situation historically
speaking.
An accurate approach to the craft, that is slowly being
supported as our cultures' resources and developing knowledge
widely spreading with discussions and publications, will
result in a detailed sweep and clean of the old
misconceptions in the traditions and a polish to reflect the
light of modern education.
Conclusion: As with the modern approach of Planetary Hours, it should
be every members directions in tune with open-minded, clear
thinking not to accept a practice that is incorrect and to
strive establishing a strengthed tradition on the foundations
of accurate discovery of the originals of comprehension.
Such an approach would wash out the '14th century mass
illiterate' influence that customs have continued. Though
it must be seen that without this assistance there would
possible be no present existance of witchcraft, but a
rectification of this knowledge is by no means an attack.
Furthermore, it is suggested that a choice should always be
based on truth and not mislead by mistaken presuption.
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3104
By: Alex Rigel
Source: "An ABC of Witchcraft", Doreen Valiente, 1973, Phoenix
publishing inc., Wash. pp.203-4.
"Initiations.
When witchcraft became an underground organisation, the Craft of
the Wise, it shared a characteristic common to all secret societies.
Admission to it was by initiation.
Such initiation required the newly admitted member to swear a
solemn oath of loyalty. When witchcraft was punishable by torture and
death, such an oath was a serious metter. Today, when witchcraft has
become like Freemasonry, not a secret society but a society with
secrets, the idea of initiationj still remains.
Initiations into witch circles nowadays take varying forms, as they
probably always did. However, the old idea that initiation must pass
from the male to the female, and from the female to the male, still
persists. A male with must be initiated by a woman, and a female witch
by a man. This belief may be found in other forms, in traditional
folklore. For instance, the words of healing charms are often required
to be passed on from a man to a woman, or from a woman to a man.
Otherwise, the charm will have no potency.
There is also an old and deep-seated belief, both in Britian and in
Italy, that witches cannot die until they have passed on thier power to
someone else. This belief in itself shows that witchcraft has been for
centuries an initiatory organisation, in which a tradition was handed on
from one person to another.
The exception to the rule that a person must be initiated by one of
the opposite sex, occurs in the case of a witch's own children. A mother
may initiate her daughter, or a father his son.
In general, for their own protection, covens have made a rule that
they will not accept anyone as a member under the age of 21. Witches'
children are presented as babies to the Old Gods, and then not admitted
to coven membership until they have reached their majority.
This rule became general in the terms of persecution. Secrecy upon
which people's lives depended was too great a burden for children's
shoulders to bear. It is evident, from the stories of witch
persecutions, that witch-hunters realised how witchcraft was handed down
in families. Any blood relative of a convicted witch was suspect.
The witch-hunting friar, Francesco-Maria Guazzo, in his 'Compendium
Maleficarum' (Milan, 1608, 1626; English translation edited Montague
Summers, London, 1929), tells us that "it is one among many sure and
certain indications against those accused of witchcraft, if one of their
parents were founded guilty of this crime". When the infamous Matthew
Hopkins started his career as Witch-Finder General, the first victim he
seized upon was an old woman whose mother had been hanged as a witch.
There are a number of fragmentary accounts of old-time witch
initiations, and from these a composite picture can be built up. The
whole-hearted acceptance of the witch religion, and the oath of loyalty,
were the main features. There was also the giving of a new name, or
nick-name, by which the novice was henceforth to be known in the novice
was given a certain amount of instruction, and, if the initiation took
place at a Sabbat, as it often did, they were permitted to join in the
feast and dancing that followed.
In some cases, in the days of really fierce persecuation, a
candidate was also required to make a formal renunciation of the
official faith of the Christian Church, and to fortify this by some
ritual act, such as trampling on a cross. This was to ensure that the
postulant was no hypocritical spy; because such a one would not dare to
3105
commit an act which he or she would believe to be a mortal sin. Once the
postulant had formally done such an act, they had in the eyes of the
Church damned themselves, and abandoned themselves to hellfire; so it
was a real test of sincerity, and an effective deterrent to those who
wanted to run with the hare and hunt with the hounds. Such acts are not,
however, to my knowledge, required of witches today.
One of the ritual acts recorded as being part of a witch initiation
is that described by Sir George Mackenzie, writing in 1699 about
witchcraft in Scotland, in his book 'Laws and Customs of Scotland"
(Edinburgh, 1699): "The Slemnity confest by our Witches, is the putting
one hand to the crown of the Head, and another to the sole of the Foot,
renouncing thier Baptism in that posture." Joseph Glanvill's book
'Sadducismus Triumphatus' (London, 1726), had a frontispiece of pictures
illustrating various stories of mysterious happenings, and one of these
old woodcuts shows a witch in the act of doing this.
Her initiation is taking place out of doors, in some lonely spot
between two big trees. With her are three other women, one of whom seems
to be presenting her to the devil, who appears as the conventional
figure of a horned and winged demon. In practice, however, the devil of
the coven was a man dressed in black, who was sometimes called the Man
in Black, for this reason. The "grand array" of the horned mask, etc,
was only assumed upon special occasions.
A variant of this ritual was for the Man in Black to lay his hand
upon the new witch's head, and bid her to "give over all to him that
was under his hand". This, too, is recorded from Scotland, in 1661.
Information about the initiation of men into witchcraft is much
less than that referring to women. However, here is an account from
the record of the trial of William Barton at Edinburgh, about 1655,
evidently partly in his words and partly in those of his accusers, which
tells how a young woman witch took a fancy to him, and initiated him:
One day, says he, going from my own house in Kirkliston, to the
Queens Ferry, I overtook in Dalmeny Muire, a young Gentlewoman,
as to appearance beautiful and comely. I drew near to her, but she
shunned my company, and when I insisted, she became angry and
very nyce. Said I, we are both going one way, be pleased to accept
of a convoy. At last after much entreaty she grew better natured,
and at length came to that Familiarity, that she suffered me to
embrace her, and to do that which Christian ears ought not to hear
of. At this time I parted with her very joyful. The next night,
she appeared to him in that very same place, and after that which
should not be named, he became sensible, that it was the devil.
Here he renounced his baptism, and gave up himself to her service,
and she called him her beloved and gave him this new name of John
Baptist, and recieved the Mark.
The Devil's amke was made much of by professional witch-hunters,
being supposed to be an indelible make given by the devil in person to
each witch, upon his or her initiation. However, it would surely have
been very foolish of the devil to have marked his followers in this way,
and thus indicated a means by which they mightalways be known. From the
confused descriptions given at various times and places, it seems
evident that the witch-hunters knew there was some ceremony of marking,
but did not know what it was.
In witchcraft ceremonies today, the new initiate is marked with
oil, wine, or some pigment, such as charcoil. However, as Margaret
Murray has pointed out, there is a possibility, judging by the many old
3106
accounts of small red or blue markings being given, the infliction of
which was painful but healed after a while, that this may have been a
tattoo mark. Ritual tattooing is a very old practice; and some relics of
this survive today, in the fact that people have themselves tattooed
with various designs 'for luck'. However, when persecution became very
severe, it would have been unwise to continue this form of marking.
The most up-to-date instance I have heard, of the marking of new
initiates, is the practice of a certain coven in Britian today, which
uses eyeshadow for this purpose; because it is available in pleasing
colours, is easily washed off, and does no harm to the skin. One wonders
what old-time witches would think of it!
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3107
By: Alex Rigel
Source: "Lid Off The Cauldron. A wicca Handbook", Patrica Crowther,
1992, Samuel Weiser inc., Maine. pp.34-
Initiation.
To become a witch you must have a natural inclination to worship the
Old Gods. It must be a feeling which springs from the heart and carries
you on towards your goal, in exactly the same way it happened to the
first witches thousands of years ago.
The approach must be in this manner. Any other attitude, such as
vulgar curiosity, a desire for power over others, or the selfish
intention of using magic to gain material ends, will only end in failure
and disillusion.
The Old Gods are ancient archetypal images of the divine powers behind
all Nature. They are the oldest gods known to man. Pictures of them are
painted all over Europe and show the great influence they had, even at
the Dawn of Time.
Just because they are so old, is no reason to believe they are in any
way 'out of date'. Our ancesstors were no fools: their way of life and
their culture is gaining more and more respect as the years go by.
Continuous discoveries about their skills and beliefs growing admiration
and amazement.
Their deities were a Mother Goddess and a Horned God, representing the
twin forces of life: male and female, light and dark, positive and
negative, Sun and Moon, etc. These complimentary aspects in nature are
'fact' and cannot be disputed. And, because the Gods are true
representations of the divine powers behind all manifestation, they have
endured through millennia, and will always endure.
Unlike many other religions, where contact with divinity is sought
through prayer and meditation, witchcraft teaches development of the
soul through the Eight Paths of the Witches' Wheel. These ways are part
of the Western Mystery Tradition. The West and the East are two very
different places. Eastern religions teach their followers to look
'within' for enlightenment, and although the West uses this method in
meditation, it is only 'one' of the Eight Paths. The Western mind looks
'outward' and seeks spiritual grace by helping others. Thus, the witches
use their powers to help those in sickness or trouble.
The Awakening can begin as an urge which rises from the depths of the
soul. A state of boredom or despiration, which every human being comes
to at some point of incarnation, can become as a beacon to the spirit.
It is born to the struggling soul and to the complacent alike. Many
lives may be endured before it is realized that the true self must
take the initiative and begin to fight its own way out of the Cycles of
Incarnation, which, without the control of the Higher Self, may continue
indefinitely. Once the realization is born, and the quest begun, the
soul is on its way from manhood to godhood.
Regarding the Craft, it is wise to seek initiation from a 'genuine'
coven. This is not as easy as it sounds, as genuine adherents do not
seek converts, and therefore do not advertise for members. they believe
that if a person is sincere and determined enough in their desire to
belong to the Craft, they will, sooner or later, make contact.
There are, however, various ways of speeding things up a little, such
as contributing to one of the privately printed occult magazines, which
are usually run by people 'in the know'. Or even placing a small advert
in one of these papers. You can also write to the author of a book on
the subject, and send the letter via the publishers. It might then be
forwarded to a coven in your area, although I must add here that even if
3108
this happens, and you are invited to meet someone from a coven, it would
not be indicative of entry.
There are certain conditions which have to be fulfilled, such as
blending in with the personalities of the members, having read widely on
the subject, a willingness to submit to a waiting period, usually a year
and a day, among others. Yet these conditions are valid ones; you cannot
expect to be accepted quickly, but you will know that the witches you
meet have undergone similar obstacles themselves.
The ways of the witches are those of caution, especially where
strangers are concerned. After all, who would admit a stranger to their
home without an introduction, let alone to a temple of the Mysteries.
Care must be taken, too, in finding a coven which is in close
'rapport' with your own life-style, culture and character. But, once
contact is made, there is hope in finding a group where conditions, on
both sides, can be fulfilled.
Although some covens wear robes, the traditional way of working in the
Circle, is to be sky-clad, or naked. When you are brought into the
Craft, yoou enter as you were born, without clothes or ties of any kind.
The first initiation is virtually an introduction to a new way of life.
You are made a 'Child of the Goddess'; you are shown the tools of the
Craft; told the ways of working magic, and made to swear an oath to keep
the secrets of the Art. This is called the First Degree.
The Second Degree is the initiation proper. Thsis involves the concept
of symbolic death and symbolic resurrection, when you are re-born with
the new magical personality. A new name (of your own choice) is given to
you which represents the transformation, and by which, henceforth, you
will be known when in the Circle.
The drama of this mystery play implants its ideas firmly in the
subconscious mind of the adherent, and the mystery, which is enacted
on the material plane, sets the seal on the future.
It is not to be supposed that by initiation and teaching you will
automatically be 're-born'. A way will be shown, and knowledge
imparted, yet the journey is always 'alone' and the true 'will' tested
to the very brink of breaking point.
In a sense, when initiation takes place it is very much like daring
Fate to do its worst. One has taken a stand: "I announce to all creation
that I will endure to progress."
In witchcraft the soul develops a deeper understanding of 'being'.
This entails practice, which is why the Craft has grades of advancement.
The highest grade is the consummation of the mysteries, where ritual
yields to what is termed, 'The Secret of the Silver Wheel'.
There is also the imparting of certain 'secret' words, which, in
themselves, convey very little, but their secret intention 'is'
important and gently 'nudges' the aspirant onward.
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3109
ASC's And Ritual
This article by Anna appeared in Web of Wyrd, issue number 7.
***begins
Altered States of Consciousness (ASCs) are an integral part of ritual.
They can be defined as any mental state recognised by the individual as
different from his or her normal waking consciousness. As such, the act
of separating yourself from the mundane world, having a ritual bath or
shower and preparing the ritual space, is enough to induce some sort of
ASC in most people. Taking on a magical persona involves an ASC, as does
invocation of godhead, dancing or chanting to raise power, meditation,
scrying, and going through a guided visualisation or pathworking.
The use of ASCs in magic and ritual has many benefits. By means of a
guided visualisation or pathworking you can have experiences that would
harm you or be impossible in the mundane world. For example, in a
visualisation relating to fire you can stand in the midst of a roaring
fire or become the flame itself; experiences which might deepen your
understanding of the element fire. Another experience reached through
ASCs is that of the god or goddess being called down upon you, something
that enriches and enlivens your magical life.
Entering an ASC is normally part of the process of stepping onto the
astral plane, reaching the Otherworld, tapping racial memory or the
collective unconscious, contacting inner guides or obtaining information
from your own unconscious. To raise power, many enter an ASC by dancing,
chanting or using breathing techniques. It's then much easier to focus
your concentration, draw on energy, and let it flow through you and into
the object of the spell.
Simple ASCs shouldn't be forgotten. Being able to relax the first time
you cast a circle in front of everyone might help you remember the
words, and will certainly help you focus the power you need. Meditation
is another fundamental skill in magical arts, one that is used at all
stages.
Some ASCs can help you find out more about yourself. By doing so, you
can understand and remove the beliefs and blocks that prevent you from
developing, from using your magical abilities to their full extent.
These blocks are erected as part of the process of growing up. As an
example, if you're told often enough as a child that the fairies that
you see at the bottom of the garden don't exist, eventually you come to
believe it. Understanding and getting rid of this belief twenty years
later so that you can see the fairies again can be a long process, one
which can be speeded up by techniques using certain ASCs.
Like many things, ASCs are tools, often valuable, but also dangerous.
One danger is not coming out properly at the end of a ritual. Being in
an ASC can feel wonderful and it can be tempting to stay there. You see
it happening at some of the New Age workshops, where people get a nice
emotional spaced-out high from a session, and hang on to that feeling as
long as they can - "workshop junkie". The problem is that in an ASC you
do not always have full access to those parts of yourself needed to
perform mundane tasks like driving a car, or doing your job satisfac-
torily. Remaining in an ASC can be quite destructive if you need to
function in the "normal" world.
3110
Occasionally an ASC can trigger what is known as an abreaction in
someone. Entering the ASC removes the barrier the person has put
between their conscious mind and a traumatic experience they've had. As
a result the person suddenly goes through the experience again, bursting
into tears, yelling with anger, shivering with fear, and so on. This
sort of reaction needs to be dealt with therapeutically; telling the
person to forget it only makes the experience and any problems it has
caused, worse for them. Not only does the person controlling a group ASC
experience need to be able to handle such abreactions, but he or she
also needs to be able, when putting a new group into ASCs, to recognise
individuals with borderline psychoses. The reason is that putting such
people into an ASC, especially trance states, can push them over into a
full-blown psychosis. For example, putting an epileptic into trance can
trigger epileptic seizures.
Control is an important aspect of ASCs. In a ritual, at least one person
should remain in control, able to take over and bring the group out if
anything goes wrong. That person makes sure that no-one is taken over by
an entity which remains after the circle, and that no inappropriate
suggestions are made. (In ASCs, especially trance states, you are much
more suggestible, and might inadvertently pick up someone else's comment
as a suggestion - after all, this is the principle upon which TV
advertising is based.) They also make sure that everyone comes out and
grounds properly at the end of the ritual.
Another area where control is important is where an ASC is entered from
another ASC. Pathworking, visualisation and scrying is often more
intense, more meaningful, if done in circle. This is because when you
start to do the pathworking or whatever from a mild ASC instead of your
own normal waking state, you tend to go further or deeper, and thus gain
more from the exercise. However, using drugs to enter an ASC before
performing ritual is a completely different matter. Drugs leave you with
no control over the first ASC you enter, so the outcome of entering a
second one can be quite different from what you expected. The harder the
drug, the bigger the problem is likely to be. A drug might, on a rare
occasion, have a place in ritual, but only when the effect of the drug
on the person taking it is known, there is a very good reason for its
use, and someone else is available to deal with any problems that might
arise. Drugs also sap the magical will and discipline by preventing you
from learning how to achieve the results you desire by yourself, and
encouraging you to be lazy. In the end your ritual work suffers.
ASCs are a fundamental part of magical ritual. The basic arts -
meditation, concentration and visualisation - all involve ASCs in some
form. It is easy to get caught up with the glamour of something
different, something that feels good, that is outside our normal
experience and upbringing, and forget that, like most things, there is
a negative side to ASCs. They are a tool; useful once you master them,
but dangerous if misused. For many, ASCs have become the basis of their
path to spiritual development.
***ends
B*B Julia
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3111
The Betty Crocker Cult
For the edification and entertainment of all, I am letting you all see
one of the rarest pieces of modern ritual literature today. it is
copyrighted 1993, M. Perrin, Jersey City, NJ.
What Do Betty Crocker Cultists Believe?
For all intents and purposes, Betty crocker Cultists believe
whatever I, the Grand High Ladle, tell them to believe. The B.C.C. is a
cult in the truest sense of the word, with one infallible leader, me.
For indeed it was I, Badger Girl, who received the word of Betty, when
I least expected it, right in the middle of an episode of the French
Chef.
Thrust as I was, right in the middle of pagan controversies of
all stripes, it was clear to me that there was something missing in our
community as a whole. That thing was the Kitchen. Not just food, you
see, but the Kitchen, with all of its wondrous utensils, appliances and
storage capacities. I knew this to be the answer to many of today's
modern pagan problems. Betty told me so. "Go forth to the stove" said
Betty, and go forth I did, taking most of the women (henceforth to be
known as "Ladies") of Green Man Grove with me, as I hate to eat alone.
And lo! Many splendid things did befall us as we cavorted amidst
the Tupperware. Betty spoke to me as we did, and she sai, "Now you're
cookin', kid!", and of course, She was right. Soon we all tired and
Betty took advantage of the situation (as is Her way) to tell us of her
many colleagues in the world of the "Other Kitchen." She spoke of Oscar
Meyer, patron of fathers in the Kitchen, also She spoke of Lttle Debbie,
Goddess of cellophane wrapped snack foods. the tale of the Pillsbury
Doughboy (Poppin' Fresh, to the initiated), the God of phallic foods
that go "Fuff" was revealed to us, as well as the story of Mrs. Paul,
Queen of the Frozen Seas. Betty then bespoke of the twin deities of the
most sacred barbecue flame, Lee & Perrin, and also of Aunt Jemima,
keeper of the Holy Syrup (and it was good!). Finally Betty told us of
that most well preserved of holy mean, Earl Tupper and we were silently
awed by the miracle of the Burp Seal.
Surely did Betty talk a blue streak that fateful day! Then Betty
told me that She had chosen me to be Her Grand High Ladle on this
earthly plane, and to gather around me all the minions I couls strongarm
into the Cult. "You and your initiated minions shall be know to the
world as "The Dash Board"!" said Betty. Betty then explained the
hierarchy to be adhered to within the Cult. The lowest initiates being
the "Cups" and all higher initiates gradually getting smaller and
smaller until acheiving "pinchdom" if not actual "dashery." And so,
I said unto Betty, "Sounds good to me!" and she seemed well pleased.
This is how I became the Grand High Ladle. I am chosen by Betty
to lead you to the Kitchen and getyou all cookin'. If you choose to
follow, it will be by my say so and the approval of the Dash Board. The
initiation will be grueling and with any luck, really intimidating. You
seeker, may have finally come to the right place, then again, maybe not,
only i can be the judge ofthat.
Badger Girl, Grand High Ladle, BCC
3112
The Berserkir
This letter appeared in Web of Wyrd number 7:
With reference to the ongoing discussion of the berserkir or "bear
shirts" Viking warrior clan. P G Foote and D M Wilson state in their
book, "The Viking Achievement" (Sidgwick & Jackson UK 1970) that the
berserkers worked themselves up into a frenzy which gave them super-
normal strength and made them indifferent to blows. It was generally
believed that they had magical powers, although they were regarded as
inferior to the great heroes of the Viking sagas. The berserkir howled
savagely as they went into battle, and Foote and Wilson speculate that
these battle frenzies were the result of excessive alcoholic intake.
According to Icelandic Law (Christian version) anyone who fell into a
berserk frenzy was considered highly dangerous and could be classed as
an outlaw from society. The following verse from the epic poem "Atlamal"
circa 11th century CE is believed to contain a reference to the
berserkir and their method of fighting, as well as to another warrior
clan who wore wolf skins, and may be connected with lycanthropy!
Full they were of fighters
and flashing bucklers,
western war lances
and wound-blades Frankish;
cried then the bear-pelted,
carnage they had thoughts of,
wailed then the wolf-coated
and weapons brandished.
It would seem the berserkir wore tunics of bearskin because the animal
was their totem and they believed they could magically attain its
strength. Their unorthodox fighting methods - akin to the "battle spasm"
of Celtic warriors possessed by the god/desses of war - and the modern
meaning of the term "to go berserk" suggest they were less than
self-controlled but in fact fought, quite literally, like men possessed.
Mike Howard
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3113
QUANTUM MECHANICS
AND SOME
SURPRISES OF CREATION
Cross posted from I_UFO, by Glenda Stocks, again By Bill Moore
Scanned from the CONTACT, June 14,1994, with permission.
SYNTHESIS OF SCIENCE AND RELIGION
[...]
... we will define this writing as simply an interesting look
into quantum-statistical methods of simulating energy-informational
processes.
... Boris Iskakov who was born in Magnitogorsk on November 14, 1934.
He is a graduate of the Institute of Physical Engineering in Moscow.
... In this work he endeavors to synthesize elements of science
and religion. Dr. Iskakov has recently been interrogated and we
would share the interview with you.
... The interview comes from Russian documents so we will meander
through the translations as best we can and at least you will be
introduced to such as "leptons", etc.
[...]
[QUOTING]
MATHEMATICAL TRANSFORMATIONS
The equations of Schrodinger and Dirac, well known in quantum
physics, describe the laws of the conservation of probability for
fluxes of matter at the level of elementary particles of the
microworld. By means of certain mathematical transformations I
(Dr. Iskakov) obtained equivalent equations of a much broader
applicability. They describe the laws of the conservation of
probability for fluxes of matter, energy, and information. The
equations have a deep philasophical meaning, which extends far
beyond the interpretation of the Schrodinger and Dirac equations. An
appropriate name for them is, in my view, suggested by a doctrine
of Oriental philosophy--karma. In a narrow sense, it claims that
every deed or thought, good or bad, receives due reward or
retribution. In a broader sense, it denotes the principle of unity,
integrity, and inter-conditionality and causality in the Universe.
That is how I construe the term "equations of karma", which
describe any cause-and-effect relationship.
WHAT IS THE "EQUATION OF KARMA"?
The study of psychic phenomena dictated the need to define the
concept of the information-energy field. Its material medium,
according to contemporary notions, may be a global lepton gas,
consisting of extremely light particles, microleptons, with a mass
of 10^-40 - 10^-30 g. Microleptons are much lighter than electrons
and are capable af freely penetrating any body in the Universe. The
gaps between atomic nuclei are for them just as spacious as are the
holes in a fishing net for molecules of air.
3114
The idea of a microlepton gas appears to echo the 19th-century
notion of the universal ether, but is scientifically much more
complex and profound. What we are talking about in this case is no
longer an ideal space-pervading fluid, but a quantum-granular
structure of the space-time continuum, filled with whirling streams
of polarized microleptons (including some virtually vacuum-born).
Such an approach enables us to use the mathematical apparatus of
quantum mechanics to describe the information-energy field.
Moreover, relationships of a higher level of generalization are
derived than the classical equations of Schrodinger. The new
equations describe not only the movements of matter, but also the
development of the totality of interconnections, signals, events,
and processes. The special term introduced for such relationships
is "equations of karma". As for karma, it is understood to mean a
broad philosophical category of universal inter-conditionality,
causality, and dependence in combination with the principle of the
unity and integrity of the Universe. There are two equations of
karma--the direct and the complex-conjugated:
GS> (NOTE: I have substituted regular letters for the Dr.'s
GS> symbols)
AY=0; A'Y'=0;
where the operators have the form
A=2h^2V + i2h o/o t-9;
A'=2h^2V - i2h o/o t-9.
Here Y denotes the probability density wave (the wave function);
V, the Laplace operator; 9, the potential energy density, and h,
Planck's constant.
These equations may be solved in the form of karma waves and
anti-waves with quantization of probability waves. Connected with
them are perturbations of the information-energy field, i.e., wave
signals. In principle, such signals may propagate faster than light.
The equations of karma make it possible to draw certain
philosophical conclusions of fundamental significance. It follows
from them that diffraction takes place not only in space but also in
time. Any event is, so to speak, split in space-time. The
propagation of a solitary signal is preceded by a series of pre-
signals and followed by post-signals, both fading with distance.
Perceptive analysts are able to use the first intimations of
pre-signals to give a precise picture of a coming event. This is
called scientific foresight. But there is also intuitive prevision.
Centuries ago clairvoyants described events that are happening in
our time.
Pre-signals provide an explanation of relative proscopy--when a
sensitive person learns about an event before others do. Such a
person detects faint pre-signals that most people do not perceive.
For instance, an explosion on the Sun may produce solar prominences
extending for millions of kilometers. Two or three days later the
"solar wind" reaches the Earth, causing powerful geomagnetic
3115
storms that affect everything living. During such periods, disease
and mortality rates increase in all countries.
This dependence of everything living upon solar catastrophes was
proved several decades ago by Alexander Chizhevsky. Can we learn of
the approaching "solar winds" in advance? It appears that we can.
The solar wind has presignals: swift streams of solar photons an
neutrinos, which reach the Earth in eight minutes. By detecting them
it is possible to warn the medical services of all countries of an
imminent geomagnetic storm two or three days in advance, ample
time to take the necessary measures.
From the theoretical standpoint the works of the eminent Russian
researcher Anatoly Okhatrin are of definite interest. They confirm
the idea of an ether or universal lepton gas, which contains full
information about the material world. Clusters of the lightest par-
ticles--microleptons--carry people's thoughts and feelings; these
microleptons are capable of travelling in space and time at
tremendous speeds.
The speed of light is a limiting factor only for a continuous stream
of speeds, the so-called continuum. However, greater speed levels,
in excess of the speed of light, are possible for extremely weak
signals.
Okhatrin's experiments and calculations show that people's thoughts
are carried by the lightest microleptons. And the equations of karma
prove that they can travel much faster than light. This justifies
the conclusion that humanity's potential in getting to understarnd
the Universe is practically boundless.
Up to now it was considered that our potential in the conquest of
outer space is limited by what is known as the pessimistic radius
of Poincare-Einstein. If we multiply the speed of light by the
human life span, we arrive at the limit that even the most sophis-
ticated spaceships cannot surpass. No generation of spacemen can
explore the Universe beyond that radius [it says].
But from the equations of karma it follows that at the level of
extremely weak signals we can reach out far beyond the Poincare-
Einstein sphere. Material thought can travel to distant regions of
the Universe at a speed greater than that of light. Man can obtain
information about what is happening at any distance from him. This
is a fundamental philosophical conclusion that allows humanity to
look to the future with optimism.
I arrived at this conclusion by considering the equations of karma.
But then, many scientists before me have reflected on the
synthesis of science and religion, among them the founders of
quantum physics. What are termed the conjugated equations of
Schrodinger and Dirac point to the possibility of the existence of
anti-particles. Similarly, the conjugated equation of karma suggests
that there can be anti-signals as well as anti-particles. More-
over, this equation makes it possible to describe the spectrum of
properties that these anti-signals possess. While ordinary signals
travel along the river of time from the past via the present into
the future, anti-signals travel in the opposite direction. They
originate in the future and pass through the present into the past.
3116
This property of anti-signals stuns our imagination: certain
particularly sensitive people and instruments can, it turns out,
receive signals from the future.
Previsions, predictions, and prophesies come under the scientific
heading of absolute proscopy, which implies the acquisition of
information about events that have not yet taken place. They have
yet to occur, but sensitives already know about them.
The problem is merely one of the threshold of sensitivity and the
balance of signals and noise. Anti-signals come from the future at
a faint and very faint level. Very few people can detect them.
There is no violation here of the principle of causality. Rather,
its interpretation becomes more sophisticated and more refined
dialectically. According to the equations of karma, time in the
microworld can reverse its direction, turning, as it were, into
"anti time". From a single point it is possible to see both the past
and the future of microparticles at the same time.
We can receive information about the future only at the
probability level. Only the strategic parameters of a human fate are
pre-determined. But freedom of choice too is preserved: a person is
free to take any decisions and bears full responsibility for them.
A person shapes his or her destiny and pays for the consequences of
those decisions. Thus, there is a predetermined part of the future,
which a person cannot change, and there is a probable or variable
part, for which he is responsible.
Solving stationary equations can yield curious results. Waves
emitted and absorbed by hundreds of biologically active points are
superimposed on one another and form a series of standing waves,
which surround the human body. The body turns out to be nothing more
than a dense nucleus shrouded on all sides by a number of
energy-information holograms. The shape of the first hologram
follows that of the human body, but is enlarged and rounded,
remotely resembling a spacesuit. Actually, this hologram contains
all the information about the body and is carried by microleptons
orbiting along the quantum shell, the boundary of the first
hologram. The second hologram and its shell are larger and carry
weakened information, which is more difficult to decipher. The
same may be said of the third and subsequent shells. The more remote
shells are more rounded in shape, changing from a spacesuit to an
egg and then to a sphere. Our atomic-molecular body is "clad" in
microlepton holograms, each of which carries complete but weakened
information about the person, including his or her innermost
thoughts and feelings, his or her mind and conscience. It may be
said that the sum-total of these holograms is nothing short of a
person's lepton soul.
Ordinarily, people do not see the energy-information shells that
surround them. But in certain conditions it is possible to make the
first hologram glow, especially the part of it surrounding a
person's head. The fact is that upper chakras, the most
power-intensive, operate at the highest frequencies. Some people
have a first quantum shell that can become visible.
Estimates show that the energy of the first shell amounts to
3117
fractions of an electron-volt. This is quite enough for a faint glow
in the optical range of the spectrum. But for the glow to become a
reality a great deal of energy has to be pumped into the upper
chakras. This means a person has to adopt a definite mode of life:
overcome base passions, and make his or her thoughts, feelings,
and deeds pure, lofty and inspired. It is in that case that the
energy of the upper chakras causes the excitation of the first shell
by fractions of an electron-volt, and a halo visible to other people
appears around the head of such a person (for example, a saint).
In Christian art, only part of the hologram around the head is
usually portrayed as glowing. But in Buddhist temples, there are
pictures showing the whole spacesuit-shaped hologram aglow.
The most ancient Buddhist manuscripts speak of a person's seven
bodies: one dense and six subtle. The first hologram is called the
ethereal body; the second, the astral body; the third, the mental
body, and so forth. The lepton hypothesis allows a larger number of
holograms.
Judging from the equations of karma, we humans are infinitely
"larger" and our lives are infinitely longer than we are accustomed
to think. This means that each person is a factor of Cosmic
significance.
Moreover, analysis reveals that inanimate objects as well as Homo
Sapiens and other living beings have holograms of this kind.
Consider the implications of this. If each body is present, at the
information level, throughout the Cosmos, then in every small region
of space-time there must be, if only super-weak, information about
the entire Universe.
Gautama Buddha's famous dictum states "everything is in
everything" and, hence, "everything is in the small." In an expanded
form this may be taken to mean that every point of space-time
"knows" everything about all the other points.
But if every zone of space "knows" everything, it is a most
complete encyclopaedia, in infinite storage of knowledge about the
Universe . All that is needed is to learn how to plug into this
source of information, which can tell a person about anything and
everything in the world.
It follows from the lepton hypothesis that the soul is real and
material. A human being, in the customary sense of the term, is
nothing but a dense nucleus around which streams of leptons
circulate. The totality of lepton shells is a cold bioplasma,
which contains complete information about the nucleus. Thus, it
can be termed a person's lepton soul. This notion has a quite
precise materialistic content.
According to the lepton concept, thoughts and feelings are material.
They are carried by superweak pulses of electromagnetic and
microlepton fields. Visual, audible, and other images, and all
thoughts and feelings, exist in the form of clusters of superlight
elementary particles. This brings to mind Plato's inspired guess
that all eidoses, i.e., ideas or thoughts, exist autonomously,
3118
"float in the air" and recognize no boundaries.
Plato intuitively arrived at that conclusion over two thousand years
ago. Today we can put this into the language of mathematical
formulae. We can measure the mass of a single human thought. Its
weight varies from 10^-30 to 10^-40 g. To be sure, the opinion of
sensitives and Okhatrin's experiments cannot serve as proof. Similar
investigations have to be carried out at other laboratories. This
will furnish the statistical data for reliable conclusions. If they
confirm Okhatrin's findings, he will become the author of the
greatest discovery of the latter half of the 20th century.
Thoughts and feelings generated by human beings begin their
independent existence in space and time. Both theory and experi-
ments show that these eidoses are capable of exchanging information.
What is most important of all is that one person's thoughts can
occur to other people. Eidoses are like small living beings, but at
the lepton level of matter. Thoughts and feelings are our offspring,
who communicate with one another and with us in a language of
super-weak signals.
Estimates show that during a lifetime a person generates millions
and even billions of eidoses. This makes it clear that we bear an
enormous responsibility before the whole of humankind and before
ourselves for what our offspring, i.e., our thoughts and feelings,
will be like.
When our offspring are noble eidoses of kindness, love, mercy,
mutual assistance, truth, beauty, and harmony, we contribute to the
health of humanity's leptonosphere. But when we beget malformed
eidoses, i.e., evil, envious, cowardly, vain, and arrogant thoughts
and feelings, we thereby pollute the leptonosphere we inhabit.
Should the negative eidoses exceed a certain critical mass,
humankind will be doomed. At present our survival depends to a great
extent on the ecology of the spirit.
Here we also come up against a legal problem. Mere criminal intent
is not yet a crime at the atomic-molecular level, but when a person
conceives, say, a murder, he or she spawns criminal eidoses, which
contaminate humankind's leptonosphere.
That is why when someone steers a nation or country onto a road
leading to disaster, that person commits the gravest offence above
all against the whole of humanity. Although economic and
political catastrophe is still many years off, it has already
taken place at the lepton level, in the public mind. The collapse of
a vast State can contaminate humanity's leptonosphere to such a
degree that humanity's very existence becomes threatened. And no
clan, no state, nor coalition that conceived such a crime against
other nations can survive.
The lepton hypothesis can provide a scientific explanation of the
essence of God. When congregations gather in their temples, they
create eidoses of prayer, which assemble into a collective
egregor-eidos of a deity. When millions of people worship it, the
material deity eidos acquires tremendous energy at the lepton level
of matter. There arises feedback: a believer not only supplies the
deity with energy, but receives genuine assistance from it upon
3119
supplication. There exist eidoses of Christ, Buddha, and Allah, and
they actually interact with their Worshippers when the latter tune
into the proper frequencies. This is something like a deposit in a
savings bank--it helps the client at at a time of need. The
microlepton "savings bank" is not responsible for other banks'
clients: there is no resonance correspondence between them. Alien
gods hold no power over a flock--only their own God has such powers.
Gods, thus, actually exist at the lepton level of matter. In fact,
the world religions describe different aspects of one and the same
Supreme Rational Being. All the people of the Earth worship a single
God, but in His multiple manifestations.
After the death of a person's atomic-molecular nucleus, his or her
lepton holograms may take different courses. Some of them may
likewise disintegrate. But this happens only to the holograms that
are made up of the heavier microleptons. Estimates show that the
relatively heavy holograms have a natural half-life of seven to nine
days; their ninety-nine percent decay takes about forty days.
Thus, the meaning of the funeral repast on the 9th and the 40th day
(in accordarnce with the Orthodox faith) is that the living emit
eidoses that recharge the dead person's soul with energy and
information to help it undergo the necessary changes in the lepton
world. Thanks to these rites, relatively heavy lepton holograms can
survive much longer. A reliable supply of living people's thoughts
and feelings can extend the life span of the heavy fractions of a
dead person's soul from forty days to several millennia. As long as
a person is remembered and his or her days of birth and death are
observed, that person's soul is preserved almost intact, just as it
was when the person was alive. One can communicate with it by means
of special techniques known to mystics.
The soul also has medium and light fractions. We cannot yet
verify this experimentally, but there is reason to think that
their half-lives and total decay periods are much longer than those
of the heavy fractions. It is even quite possible that the lightest
fractions live eternally--the soul is immortal according to all the
world religions. So far science cannot confirm or deny this in
strict terms. This problem remains unsolved and requires an
experimental solution.
[END OF QUOTING]
(Hatonn's comments)
The next most logical question might well be , "Isn't there any way
to measure this lepton energy or aura?" Yes indeed and again the
only ALLOWED presentation comes silently from Russia. There are two
scientists--the engineer and inventor Uri Kravchenko and the
physician Nikolai Kalashchenko--who have developed an original
instrument: the phase aurometer. This is a highly sensitive instru-
ment for the remote measurement of the electromagnetic radiation
of any object, biological included. The instrument and the method
are protected by a Certificate of Authorship issued in 1990. This
is an easy-to-prove concept and because of this implication I will
not introduce much about it other than generalities about which
3120
much has been shared. This is something which Dr. Young has already
devised though he doesn't recognize it as this and I would think
would remind our own "tinkerers" that this is nothing more than a
measuring device or a production device for electro-magnetic
fields MEASURED IN HERTZ.
The particular phase aurometer in point is only for measurement or
recordimhg a "patient's" own radiation by a contact-free method and
has no impact whatever on the environment. BUT, LISTEN UP: THE
APPLICATIONS OF THE PHASE AUROMETER CAN BE CONSIDERABLY EXPANDED
FURTHER INTO, FOR EXAMPLE, DOWSING, TESTING FOLK HEALERS AND
SENSITIVES AND SUCH SEEMINGLY DISTANT FIELDS AS AGRICULTURAL
SELECTION OR CONSTRUCTION AND PERFORMANCE SUPERVISION.
I am not going to publish this information in general format as
above. However, I do ask that several of the attached "tinkerers" be
supplied with the documentation. We need to introduce frequency
upgrading into seed for crops, etc. This is easily done but someone
has to do it and I cannot spend time educating those at random
distance. So, please make sure that Dr. Young, Dr. Hoffman, Dr.
James and Dr. Trelle are made privy to the document in point. Thank
you. It will seem quite primitive to you ones--but sometimes
simplicity is where we must RE-begin in order to conceptually change
directions. I salute you for your patience.
Origin: CRYSTAL CAVE "DAS MAGICAL TREFTPUNKT" 719-391-1092 (93:9900/0)
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This article appeared in Web of Wyrd number 7
THE KNOTS OF DEATH
by Alby Stone
A number of Viking monuments feature a curious design known as the
valknut, the "knot of the slain" or, more loosely, "the knot of death".
On an 8th century CE picture stone from Hammers in Larbro, Gotland, it
consists of three interlocking triangles. This stone, now in Stockholm's
National Historical Museum, is divided into several panels; one of the
central panels, in which the valknut occurs, depicts several motifs that
suggest some sort of connection with the cult of Odin - an eagle, a
flying figure - possibly a valkyrie - holding a ring, a man being hanged
from a tree and a group of three warriors - with shields and upraised
swords - led by a fourth man who seems to be holding a large bird of
some kind. The valknut is adjacent to the eagle and below it are two
men, one with a spear, who appear to be engaged in placing a corpse
inside what looks like a burial mound. Between them and the hanged man
is what appears to be another, smaller, valknut of the same design. This
type can also be seen on a rather splendid golden ring discovered near
Peterborough, Cambs, and currently on display at the British Museum in
a cabinet labelled as containing Anglo-Saxon "secular" metalwork.
Another picture stone from Gotland (Tangelgarda also in Larbro) has a
panel showing a rider being welcomed by a woman holding a drinking horn
with four men who are holding rings. The woman may be a valkyrie, a
"chooser of the slain", one of whose functions was to serve ale to the
Warriors in Valhalla, another pointer to the cult of Odin. The rider has
a valknut behind his head and there are two more among his horse's legs.
On this stone, which can also be seen at the Swedish Museum, the valknut
is made up of a single line, interlaced to make three triangles.
Similar to the Tangelgarda design, but slightly more rounded, is that
carved onto one of several "hogback" monuments at Brompton, Yorkshire,
and probably dating from the 10th century CE. The end-beasts of this
particular hogback - these monuments are based on Viking Age houses
(although to this eye they have more than a passing resemblance to long
barrows) and the end-beasts are situated at what would be the gable ends
- are easily identifiable as bears, again suggesting the cult of Odin,
who was patron of the Warriors known as berserkr or "bear-shirts". The
purpose of the hogbacks is uncertain; no graves have been found with
them so they were certainly not tombstones. Hogbacks with undecorated
ends at Lythe in Yorkshire exactly match the shafts of crosses found at
the same site, indicating that the hogback formed a composite monument
with a cross at each end. In this case the hogback is certainly a
religious monument and it seems fair to suppose that the Brompton
hogback and its fellows, and similarly ended hogbacks elsewhere, are
also religious structures, albeit of a different faith.
The Brompton hogback has five valknuts in a row. The Brompton style
valknut also occurs on each of the four arms of the Gosworth Cross
(Cumbria), on both faces. The shaft of the cross strangely enough has
scenes from heathen myth, and the only remotely Christian looking scene,
which has been rather desperately identified as the Crucifixion, seems
to owe more to the rune-winning ordeal of Odin described in the heathen
poem "Havamal" than it does to the New Testament. The same type of
valknut appears on the shafts of crosses at Sockburn (Co Durham),
Lastingham, Hawsker and Brompton (all North Yorks). On the last, three
3122
of these valknuts are arranged in a triangular pattern.
A fourth type of valknut, rather different from those described so far,
occurs on a stone cross from Andreas on the Isle of Man and is now in
the Manx Museum, Douglas. This version is basically a simple knot "tied"
in such a way as to retain the basic tripartite structure of the
versions mentioned above. Unlike the others it is not a closed structure
but its identity as a valknut, while mildly contentious, is not really
in doubt. The scene in which it appears shows a man, evidently Odin,
holding a spear pointing downward as he is devoured by a great wolf. An
eagle perches on the man's shoulder and the valknut is at his side. The
same design appears elsewhere, on a stone discovered in 1822 at Gosforth
and now incorporated into the structure of the local church. It is
between the back legs of a horse. On a picture stone from Alskog, in
Gotland, it occurs twice among the eight legs of Odin's horse, Sleipnir.
Despite this seeming wealth of examples and the diversity of styles the
valknut itself has remained enigmatic. It seems to be associated with
horses, particularly with the steed of Odin, and the cult of Odin in
general. Motifs associated with the symbol include the hanged man,
valkyries, bears, and the scene from Ragnarok on the Manx Cross, all
indicating some connection with Odin. According to HR Ellis Davidson,
the valknut also appears on the funeral ship excavated at Oseberg,
Norway in 1904, and on the tapestry found in that vessel, indicating
some sort of funerary association.
The origin and meaning of the symbol are extremely difficult to discern,
as is its association with Odin. Obviously it has a decorative value as
distinct from its symbolic meaning. The valknut has been used as a motif
by Scandinavian weavers since the Viking Age. Indeed, it is recognised
as a traditional design in that part of the world quite apart from its
alleged occurrence on the Oseberg tapestry. Davidson opines that it is
related to the Celtic triskele, the three-legged symbol most familiar as
the emblem of the Isle of Man and linked with the Irish God of the sea,
Manannan. The triskele is essentially a variety of the swastika, a
common enough cosmological symbol, but neither can be said to possess
the characteristic interweaving of the valknut. While it may be unwise
to dismiss a possible relationship between triskele and valknut, it
must be said that any resemblance is purely superficial, lying solely in
their tripartite structures. Structurally the valknut has more in common
with the Celtic triple spiral motif which is also found on Old English
and Pictish artifacts and much older objects. Unfortunately there is a
dearth of hard evidence for the mythological or religious significance
of the triple spiral, which tends to occur within wholly abstract or
symbolic designs, but it occurs within funerary contexts and has been
linked with the female principle by various scholars. The various types
of valknut, their contexts aside, share two important characteristics:
they are tripartite and they are constructed by
interweaving or interlinking.
Davidson also postulates a link with the bindings that occur in Norse
tradition. The best known examples of this are probably the binding of
Loki following his betrayal of Baldr; the binding of Baldr himself, a
theme that found itself into Scandinavian and Old English interpre-
tations of the Crucifixion; the binding of the wolf Fenrir; the ritual
binding of sacrificial victims, as partly confirmed by the discovery of
bound corpses in the peat bogs of northern Europe; and the Herjoturr or
"war fetter", a kind of paralysis that Odin and the valkyries were said
to be able to inflict upon unfavoured warriors in the heat of battle. To
3123
these we might add the hangman's noose characteristic of the double
sacrifice - simultaneous hanging and stabbing - known to have been used
in the cult of Odin and a method of ritual killing that accords with
the condition of a number of bog corpses. One bog discovery, the severed
head of a man discovered at Osterby in Denmark, is very interesting; the
hair on the right side of the head is gathered into an elaborate knot
that looks very much like a valknut.
Tacitus, writing at about the time the Osterby man is believed to have
met his end, about the 1st century CE, tells us that the warriors of the
Suebi (a generic name for the Germanic tribes inhabiting the region now
occupied roughly by north western Germany, Denmark and the Netherlands)
tied their hair in such a knot, and a number of Roman monuments depict
Germanic warriors with the same hairstyle. It would be reasonable to
suppose that this hair-knot marked a warrior as a follower of an early
form of Odin in his role of war god. (See the author's article on
"Heretical Hairdos" in Talking Stick magazine Spring 1992 for a further
discussion of pagan hairstyles and the symbolic significance.)
The noose found around the neck of the Lindow Man unearthed from a peat
bog in Cheshire a few years ago consists of a sliding knot in a cord
knotted at each end, making a triple knot. A similar noose was found on
a body in a peat bog at Borremose, Denmark but the noose found on
another Danish corpse, from Tollund, is much simpler. Dr Anne Ross and
Dr Don Robins, along with the Danish archaeologist Professor P V Glob,
believe that these nooses are related to the Celtic torc, and note that
a number of torcs seem to be designed to look like garrottes. They
suggest that the corpses from Tollund and Borremose were sacrifices to
Nerthus, a goddess mentioned by Tacitus, and that the torc was an
attribute of that goddess. Tacitus also tells us that certain warriors
of the Chatti wore iron collars that would not be removed until they had
killed their first enemy, although many chose to wear them until they
died. In their case the collar probably indicated they were dedicated to
a god of war as opposed to a goddess of peace and plenty like Nerthus.
It would be rash to state unequivocally that the collar and torc
represent stylised versions of the noose or garrotte - but it is an
attractive proposition. However, torcs and collars are not valknuts, and
only the nooses found on Lindow Man and his Danish counterpart can
possibly be construed as being such.
It seems fairly certain that the valknut has a cultic or religious
significance and a particular association with death, as it name alone
indicates. The Andreas Cross shows the death of Odin, himself the Lord
of the Dead Warriors of Valhalla, and on the Alskog stone the valknut
appears by the feet of Sleipnir, the steed on which Odin, and also
Heimdall, rode to the land of Hel. It is seen by the hanged man and in
the funerary scene on the stone from Hammars and on the Tangalgarda
stone the rider seems to be receiving a welcome to the realm of
the dead. The scenes often include female figures who appear to be
valkyries or maybe even the death goddess Hel herself. The presence of
the valknut on Viking Age crosses in England and on the Brompton hogback
hints at a retention of this element of heathen iconography among the
adherents of the new cult.
The valknut is certainly part of the iconography associated with Odin
but that fact alone brings us no nearer to its meaning. Representations
of Odin and scenes from myths pertaining to him are common enough and
their components are usually readily identifiable. If the valknut does
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stem from the cult or mythology of Odin, then it must represent
something that cannot be given a pictorial rendering, either because of
a taboo or simply because it just cannot be pictured in anything but an
abstract form.
The form is tripartite and interwoven; the context is mortuary, Odinic
and Otherworldly and it has both equine and feminine associations. This
set of conditions is peculiar to the mythology of the World Tree and can
be related to certain beings associated with it. The World Tree is
Yggdrasill or "The Steed of the Fearful One", which makes it a doublet
of Sleipnir. It has three roots which link the worlds together.
According to Snorri Sturlson, each root leads to a well or spring;
Hvergemir in Niflheim; Mimisbrunnr "in the direction of the frost
ogres", and Urdabrunnr "in the sky", the Well at which the three
Nornir gather to decide the fates of humans and gods alike.
Now it is clear from a number of references that these three wells are
in fact only one under three different names. A consideration of their
locations clinches the argument. Hvergelmir is the primordial well,
situated in the north, according to Snorri's account of the creation of
the cosmos. The nature of the "frost ogres" means that they can also be
located in the cold north, and the central point of the revolving sky is
also in the north, at the Pole Star. The Nornir derive their collective
name from an archaic word meaning "north" which also denotes "that which
is below" (compare English nether, be-neath). The name of the goddess
Nerthus (a goddess of the earth) reported by Tacitus may also be so
derived.
While the Nornir each have individual names in England, they go by the
name allocated to the eldest in Norse Tradition. The elder of the three
is called Urdr by the Norse, which is cognate with the Old English
"wyrd", hence the three "weird sisters" of Shakespeare. Thus they are a
three-in-one being in the same way as the Irish war goddesses known as
the Morrigna. Like the other, inevitably triadic, Indo European fates,
the Nornir spin and weave destinies. One of them is also named as a
valkyrie.
This brings us back to Odin, himself a shaper of destinies. In the
"Gylfaginnning" section of Snorri's "Edda" he appears in a triadic guise
and is credited with having taken a drink from the well at the centre of
the world, one source of his wisdom. Odin acquired the wisdom of the
runes while hanging on the World Tree and could obtain information from
the dead. The latter - apart from those worthy fighters chosen to
carouse in Valhalla until Ragnarok (the Twilight of the Gods) and those
who ended up in the paradisal Odainsakr, or abode of the righteous dead,
the hall Gimle - resided with the dread goddess Hel in the underground
realm variously known as Niflhel, Niflheim or simply as Hel located in
the far north. This goddess of the dead was said to be Loki's offspring,
conceived and born while he was in the form of a mare following a
dangerously mischievous escapade.
Actually she can be traced back to proto-Indo-European times and her
original name has been reconstructed as Kolyo, "the coverer". As Bruce
Lincoln puts it in his book, "Death, War and Sacrifice" (1991), "Her
domain is underground and she physically conveys her victims thence by
fixing a snare or noose on their bodies and dragging them down. Her
bonds regularly fall upon the foot or neck of the victim, the same
places where domestic animals are fettered. The deceased are thus led
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away like animals by Death, in whose bonds they may struggle, but which
they cannot escape, caught in her snares and dragged under."
Lincoln presents an impressive body of evidence to support this summary,
from Ancient Greece, Rome, Scandinavia, India and Iran. The theme has
altered from place to place and from one age to another but the essence
has remained. He also notes that the Middle High German term for a noose
was "helsing", which he translates as "Hel's Sling". He argues that
German sacrifice by hanging, generally related to Odin or Woden, was
actually a ritual enactment of the seizing of the victim by the goddess
of death. Given the mutual concerns of Odin, Hel and the Nornir, it
seems to make little difference either way.
In Old English texts the term "wyrd" is, despite its other connotations,
frequently used to denote death rather than a structured and unfolding
future that is suggested by the functions of the Nornir and their Greek
and Roman counterparts. There is of course an intimate relationship
between the two concepts and death is after all the fate of every being.
Scandinavian myth makes it clear that there are only two things which
the gods cannot avert; fate and death. In Norse myth the name of the
senior Norn is Urdr, a word in Old Icelandic that can also denote a
burial mound or cairn. "Beowulf" and other texts characterise wyrd as a
weaving of webs but the word usually means nothing less than the moment
of death, or at least the events leading up to death.
The "Beowulf" motif is revealing, however; it has already been noted
that the fates tend to be spinners or weavers and in this instance there
is also the idea of a snare, which can refer back to the Indo-European
goddess of death as described by Lincoln. Like Hel, the Nornir reside in
the far north, at or near the celestial axis and like her they reside
"below ground", where the World Tree has its roots. The Nornir determine
life, span and the time of death, while Hel takes the dead to her cold
bosom. All these characteristics are shared to some extent with Odin, as
is their femininity, apparently adopted by Odin in order to engage in
seidr - the natural magic of womankind.
At the very least, Hel and the Nornir are closely related, perhaps even
deriving from the same proto Indo-European goddess, and Odin has
acquired some of their characteristics by virtue of his association with
the cosmic centre, the structure of which reflects their own nature. If
the valknut symbolises anything then, it is probably either wyrd, death,
or perhaps even the Nornir themselves, who are more or less the same as
wyrd anyway. Exactly when the valknut would have come to represent these
is difficult to estimate. Certainly the examples here all date from the
Viking Age and appear to range in time from about the 7th to the 10th
centuries CE. I am not aware of any valknuts of a significantly earlier
date. It is interesting that in England the use of the valknut seems to
have died out with the establishment of Christianity and the consequent
decline of heathenism. The Nornir are not represented pictorially
anywhere in the Germanic world, which is rather surprising. A panel of
the Franks Casket shows three hooded figures who might be intended as a
likeness of that fateful trinity, but it is by no means certain. Until
any conclusive artifacts come to light the truth of the matter must
remain as uncertain as the workings of the Fates themselves.
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Memorial Day Ritual
This is a copy of the script written for a Memorial Day and
Warrior's Honor Ceremony performed at the Heartland Pagan
Festival in 1992. It was written during the festival by She-Wolf
and Gary Stanfield, and is the latest of a few editions.
This ceremony was intended for participation by any persons who
can accept the Wiccan ceremonial format and who have been
or are likely to become touched deeply by war. Realistic acceptance,
loving reconciliation, and emotional catharsis are the major themes.
Fears, regrets, sympathies, feelings of caring, and grievings are dealt
with intensely. Adventure, patriotism, the joy of battle, etc.
are ignored.
The setting is outdoors in mid-morning light in a clearing among trees.
There is a fire in the center of the temple space and an altar at
the northernmost point of the circle.
MARTIAL HONOR CEREMONY
1. Defining of the Temple Space and Time.
All participants form into a circle as a drum beats slowly and
steadily (about one beat per second). When the time comes to
start, the HPS breaks from the circle and begins to define its
outer limits with a sword. After she has just begun, the priest
raises an old, rust-marked sword into the air -- this cues the first
speakers. Alternating male and female voices call out (one from
each quarter as the HPS passes):
"Thermopylae!"
"Gettysburg!"
"Desert Storm!"
"Uncounted thousands of battles! Uncounted thousands of wars!
Over uncounted thousands of years!"
Then the HP puts down his sword as the HPS rejoins the circle.
2. Calling of the Quarters.
The priestess, taking one step forward from
her position next to the altar says:
"Guardians of the East, Spirits of Air
Breath of life, lost to those who have died
attend our rite and protect this circle."
"Guardians of the South, spirits of fire
Heat of battle, warmth of living flesh
attend out rite and protect our circle."
"Guardians of the West, spirits of water
Sweat of our bodies, blood that was spilled
Attend our rite and protect our circle."
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"Guardians of the North, spirits of Earth
Symbolized by salt, once the soldier's pay
Earth to which we all return
Attend our rite and protect our circle."
HPS then asks attendees to sign themselves, sealing their auras.
[This can be done with a pentagram, hammer sign, or other sigil]. She
returns to her place by the altar.
3. Interdenominational Invocation of a War Deity.
HP takes one step forward from his position next to the altar and says:
"As we must accept the parts of our psyches associated with our
pasts in war, we must honor deities of war in our pantheons.
We honor you -- Athena, Indra, Woden, Mars, Morrigu, and
many others. Please come to us now."
Someone costumed and equipped to portray a war deity emerges
from the circle to near the center of the temple space and says:
"Now also honor those humans who were honorably involved in warfare:
Those who were your enemies and those who were your friends;
Those who volunteered and those who were pushed by circumstances;
Those who were heroes and those who were just in it;
Those who fought and those who only stood ready;
Those who survived war and those who did not;
Those uncounted millions of your times and of times past --
They have no need to be ashamed."
"Do not admire mindless rape, plunder, nor terrorizing. Do not admire
raids upon the defenseless -- although in war some predation is
necessary."
"And since there is no shame in being a victim of a mighty tide,
you shall extend compassion to refugees and other civilian and
military victims."
"Raise your right fists into the air to salute honorable warriors
and to civilian heroes and heroines." (War deity raises his/her
right fist as this order is given. After the deity drops the salute,
the others drop it also).
"Give the salute of embrace to signify compassion for refugees and other
victims." (War deity crosses his/her arms over his/her chest to signal
the start of the salute of embrace and everyone else does as the war
deity does. The war deity signals the end of the salute by dropping
it).
War deity returns to circle.
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5. Closing.
HP: "We thank the war deities for their attendance."
HPS: "Let us be mindful that sometimes the warrior is the victim also."
"Spirits of air, we thank you for your attendance. Receive in peace
the spirits of those who were raised on funeral platforms. We bid
you hail and farewell."
"Spirits of fire, we thank you for your attendance. Receive in
peace those whose funeral pyres burned brightly. We bid you hail
and farewell."
"Spirits of water, we thank you for your attendance, Receive in
peace those lost or buried at sea. We bid you hail and farewell."
"Spirits of Earth, we thank you for your attendance. Receive in peace
those buried in the earth. Mother earth, return to us again in new
forms, if it be their will, the spirits of those who have fallen."
"For those who have fallen!" (She pours wine on the fire in the
center of the temple space).
"And the bread of compassion for the victims of war." (She
crumbles bread and drops it onto the ground).
HP: "By this ceremony may each of us be strengthened --
deity, spirit, and living human alike."
"Nor this circle is open, but not broken."
"Please ground, and you may hug."
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CELTIC WORKSHOP (Internet)
This is an Upload of the first Celtic Workshop on Druids, Oghams and
Divination. Each student was supposed to have already downloaded the
Library 16 files Oghamd.txt (A table of Ogham correspondences),
Fionnw.GIF ( A symbollic representation of Oghams in Circles.) and
Ogham.GIF (A picture showing exactly how each tree Ogham symbol looked.)
In additional to these files, messages were posted in the Section 15
message board for Ogham correspondence tables by Nigel Pennick, D.J.
Conway, John Matthews, Murray Hope, Douglas Monroe and Edric Thorsson.
A lot of information is contained in these files and messages and
is essential for fully understanding the workshop and discussion. I
recommend reading "The Celts" by Nora Chadwick for historical background
on the Celts as a people. I recommend John Matthews book "Celtic
Shamanism" and also Nigel Pennick's book "Magical Alphabets". More
complete discussions of many of these topics are found in those works.
Due to time constraints, All the prepared material did not get
presented during the Workshop. I have included it here in it's entireity
at the request of the participants and in the interest of completeness.
Before starting the Workshop, we engaged in informal conversation with
the first topic being the book "Life of a Druid Prince". Jehana asked
if I had read this book.
<Start of Workshop>
O'Dubh : Never read the book
Jehana : It's basically an archeological/anthropological study of...
one of those sacrificed humans they pulled out of a peat bog.
SUZAN : hello Jehana!
Jehana : with some interesting speculations as well.
Hello suzan.
Hail!
O'Dubh : I saw an article on it with pictures in Scientific American I
think.
Merry Meet Again Maiden!
Jehana : yes, i think they covered it there, too.
O'Dubh : looks like UFOs are the talk of the town tonight.
Jehana : And The Crone greets the Maiden!
SUZAN : there was a great TLC special on an archeological find like
that
Jehana : suzan is still here.
suzan?
SUZAN : geesh! there are 27 people in that room!
O'Dubh : yes it's a mad house over there
SUZAN : oh just lurking around a bit sorry :)
O'Dubh : I didn't get any advertising here.
Jehana : too busy to stay there. <g>
O'Dubh : had to do it all myself.
Jehana : rilla mentioned it to me when i logged in tonight.
O'Dubh : everytime I log on here I'm bombarded with announcements
but no Celtic Workshop!:(
Hi Susan W!!
Jehana : hey, celtic workshop!!
Susan W.: Hi, just nosey, what's going on?
Jehana : hello susan...
odubh is about to do a celtic ../.
druidic workshop.
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O'Dubh : We're gonna be talking about Celts, Druids and the like
Jehana : is it workshop or discussion or both?
Susan W.: Maybe I'll listen in for awhile, already been on over anhour.
O'Dubh : I know how expen$ive it is!<G>
Jehana : same here.
O'Dubh : Well I guess I'm gonna start
Susan W.: What can I learn here?
O'Dubh : You can learn Magick, Shamanism, Oghams, Divination
But it won't happen overnight.
Also Druid type stuff.
There's a lot to cover.
Jehana : (But it doesn't all require connect time) <g>
O'Dubh : that's right
A lot of the files are in the library or message boards
any way Maybe I should start.
Jehana : ga
O'Dubh : I'm going to upload the announcement first so you can see what
we'll cover.
Susan W.: great
O'Dubh : Dia dhuit, a Kheltoi is ni Kheltoi!
(Hello to all Celts and Non-Celts!)
We are going to be having on-going Work Shops regarding Celtic
Topics of Interest here in the NewAge Forum. I hope to draw
you Celts and NonCelts alike out of the Groves and into the
CO's!<G> Time to share some of that Knowledge we've been
hiding!
I plan to touch on the following topics of interest:
CLASS #1
Druids, Oghams, Divinations
CLASS #2
Deities, Shamanism, Magick
CLASS #3
History, Warriors, Geneologies (maybe your family name!)
CLASS #4
Languages (Gaeilge, Gaelic, Welsh, Manx,Breton),
Poetry, Prose
I will basically upload files to the library, prior to the
class, to provide a focal point for the discussions and a
framework for building a Celtic Book of Shadows. We will
flesh these frameworks out through discussions online. I,
by no means, have all the answers on matters Celtic.
But I truly believe that ALL of us, working together, can
approach advance our knowledge and rediscover the True Celtic
Way.
Druids are especially welcome to attend so that our Celtic
Knowledge may be "Illuminated"!<G>
I also hope that The Welsh Bards will grace us with the Songs
of Taliesin.
Other topics will be included based upon the desires and
direction of the students and other participants.
I see the way that the workshops will be conducted as:
Susan W.: ?
3131
O'Dubh : Opening Remarks by Me.
Presentation by a Speaker (not necessarily me).
Questions and Answers.
Group Open Discussion and Discovery.
Summation and Assignments.
The classes start this Monday night in Work Shop 1 of the
NewAge
Forum at 10 PM EST! See you there!<G>
Beannacht leat,
(Blessed be)
O'Dubh
Susan W> ga
Susan W.: Oh, sorry, thought my screen was stuck there. GA
O'Dubh : OK That was the announcement and sorry if it was wrapping on
your screens!<G>
Jehana : sorry, i do have to go; i will put this workshop on
next monday's calendar.
O'Dubh : I'll continue with the presentation
Ce'ad Mi'le Failte! (100,000 Welcomes)
Welcome to the Celtic Workshop!
We will be investigating and sharing our knowledge
of matters Celtic here.
It is my hope that the researches and references
I have will add to or compliment your own.
I am, by no means, the final authority on
these matters.
Discussion and interaction, coupled with a
shamanistic journey or two should fill in
the gaps and illuminate us all.
all
Dean : hello
O'Dubh : Tonight I hope to lay down a firm framework
for our knowledge of Druids through a
discussion of their Magickal writing,
called Ogham, after Ogma - Sun Face,
and through a discussion of their divination
techniques.
It is commonly thought that the Druids left
no written records of their work.
I disagree.
Many references exist that contain the
poems of Druids, stories about their Magicks,
tales of their strategies, their secret lore,
their Oghams, their invocations, their victories
and their defeats.
The major problems with using this information
is that it is the product of a long
(tho reliable) oral tradition that was finally
written down by their antecedents the Culdean
Monks of the Celtic Church.
(Probably Druids in hiding).
Some of the Irish manuscripts
used as references on Druids are:
The Book of Armaugh
The Book of Ballymote
(A primary source for Oghams)
The Tain Bo Cuailgne
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The Book of the Dun Cow
The Book of Invasions
The Book of Leinster
Many references to what Druids did
are contained within the above books.
Much of what Celts wrote was symbollic
of deeper meanings. Each work can
be interpreted on many levels.
In modern times, Druidry is being studied
by several major groups, ADF and OBVD to
name just two.
If we have any Druids present tonight,
Please come forth and identify yourselves now.
(well, since only us chickens are here!<g>)
Susan W.: .
O'Dubh : I'll identify myself as a student of Wicca, Druids and Celts
Susan W>Whatis your interest or area?
Susan W.: I have no knowledge in this area . .
I have been told a little bit by a friend.
The extent . . .
is that I understand this Wicca, Druid beliefs,
are very old and are based on the powers of the earth?
ga
O'Dubh : yes the knowledge of Druids/Wiccans is based upon the Earth
and
it's power.
The knowledge of the Oghams is tree knowledge applied as
symbols
in the use of Magick and Divination.
I'll upload some info on each symbol
or group of 5 symbols and show what their
meanings are.
The Druids were the shamans of the Celtic
Clans. They carried the history, the culture
and the geneologies of the Clan in their memories.
To aid in remembering this information,
Oghams were used, each Ogham being
associated by its beginning sounds
with the item to be remembered. This
is similar to alliteration in today's
writings.This led to an entire series of
different types of Oghams.
Tonight we will discuss tree oghams and Fionn's Wheel.
Ogham BTW is pronounced "O Wam".
It's one of those strange Gaelic things!<G>
I have listed the Oghams for
those of you that haven't
downloaded the Ogham GIF's
or the Ogham Divination files
in Library 16 yet.
Each Ogham is listed by its
ancient Gaelic name, then its
modern Irish name and then its
Welsh counterpart.
The first group of 5 is from the
North on Fionn's Wheel.
(it is from the Book of Ballymote)
7th century Irish manuscript.
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Susan W.: .
O'Dubh : Beth Beith Bedw Birch - The White Tree of Purification
Protection against harm, physical and spiritual.
Deal with/clear away the bad things of life.
A new begining. Peasant. 24 December-20 January. White.
Luis Caorthann Criafol Rowan - Tree of Life
Protection against psychic attack.
Develop powers of protection and foretelling.
Used in Metal dowsing.
Planted around stone circles. Peasant
21 January-17 February. Liath (grey).
(also luisne or "red glare").
Fearn Fearno'g Gwernen Alder - "The Red Man"
(pranksters, also help one escape the Otherworld)
Used in fires to make swords.
Frees the Earth from water. Used in Building
Foundations because of this fire aspect.
Protection in conflicts.
Freedom from binding Magicks. 18 March-14April.
Crimson or blood red.
Saille Saileach Helgen White Willow or Sally Tree -
The growth of lunar power and water.
Linking and harmonizing. It's power is greatest
at night unless the Moon is visable during the day.
Susan W.: ? O'D
O'Dubh : Tied to the Moon phases.
Protection against diseases. Peasant. 15 April-12 May.
Sodaith (Bright or fine).
Nuin Fuinnseog Onnen The Black Ash - The Tree of Rebirth
Links the World of Spirit to the physical.
The passage way between the inner world and the outer realms.
The keys to the future but only in time.
First Chieftan Tree. 18 February-17 March
Necht or clear in color.
Yes Susan W? (I actually heard Susan W and responded at this
point but have included the other uploaded information here
for completeness).
Huath Sceach gheal Ysbyddaden -
The Hawthorn or Whitethorn
The May Tree. The name means "Terrible"
referring to the Destroyer aspect of the Goddess.
Unlucky (especially to cut it except in May).
(Bringing the blossoms in the house is also unlucky).
Rags are tied to its branches as offerings.
Protection against all ills Magickally.
Peasant. 13 May-9 June. Purple (For the Hag/Underworld).
Duir Dair Derwen Oak - The King of Trees
The Oak King. Magickal strength.
The doorway to inner knowledge.
The ability to see the invisible or be invisible.
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The ability to bar or open the ways.
10 JUne-7 July. Black. Chieftan.
Planted in Sacred Groves by the Druids.
Tinne Cuileann Celyn Holly - "Fire"
The Holly King. Balanced Strength and Power.
Unification, Fatherhood, Rebirth.
Fire, strength, boldness.
Peasant. Temen (grey-green).
Coll Coll Collen Hazel -
"By the Power of Three Times Three"
Discovery, Druidic Herald wands "Word Wisdom".
Used as A Magick Shield in warfare (Fionn's Shield).
Water Witching forked rods.
Nut-Brown.
Quert Aball Afall Crab Apple - Tree of Eternal Life
Isle of Avalon. Five seeds/blossom petals.
Apple-green or Mouse-Brown.
Muin Muine Vine - "The Vernal Equinox"
"The First Harvest".
Chieftain, 2 September- 29 September.
Mbracht (variegated).
The Magickal ability to roam widely and to gather.
Assimilation leading to inner development.
Gort Eadhne'an Eiddew Ivy - "The Second Harvest"
30 September - 27 October. Gorm (blue).
scarcity in unfavorable situations.
Changes necessary for growth.
All things are tied to the Earth.
Transformation by being rooted in the Earth.
Ngetal Giolcach Cawnen Reed - "The Tree of Scribes"
Used to make pens and Welsh plagawd (paper).
28 October - 24 November.
Thatching, mats, baskets.
Insulation, Enclosure, Covering.
Preserver of Knowledge, Maintainer of Order.
Nglas (glass green or yellowish-green).
Straif Drai'on Draenenwen Blackthorn -
"Tree of Punishment and Strife"
Peasant. Staves of Magickal Power.
Draoi (Wizard), Drai' (Druid).
Power in Visible and Invisible Worlds.
Use to overcome resistance to One's will.
Sorcha (bright colored) or purple-black.
Ruis Trom Ysgaw Elder -
"Tree of the Cailleach (Hag)"
ru'isce (a violent attack, a blow, a throw).
Irish Witches rode Elder sticks instead of brooms.
Three fold aspects of Time, Existence, Goddess.
Ogham of Timelessness or unity of all time.
Balance in threes. Rocnat (roebuck red).
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Susan W.: How would you use this information, for example . . .
the Native Americans use prayers for certain rituals, such as
blessing your surroundings.
How would you use that infor.?
Ga
O'Dubh : The information would be used
in divinations and in casting spells.
It would also be used to mark pathways for Spiritual journeys
into the Celtic Otherworld.
The first use of Oghams was on Birch, for instance,
and it was interpreted by the Irish God Lugh to mean
that a Magickal attack was going to be made
upon his wife.
Freepowder: hi all
O'Dubh : He took precautions.
Hi Freepowder !! we are underway with our workshop.
Freepowder: I didn;t miss it?
O'Dubh : I'm just telling Susan how Ogham information was used.
It's happening right now.
Anything missed will be in the library.
Freepowder: out standing, but I can't stay long<sigh>
O'Dubh : Susan>Does that answer your question?
Freepowder: GA
Susan W.: So, he called upon the spirit of the Birch tree to protect
him???
O'Dubh : He used the Magick of the Birch symbol to protect him and
his wife. Birch was used to surround them and protect them
from Magickal attack. Lugh's wife was in danger of being
spirited away to the Underworld.
Freepowder: (sorry) who are we talking about?
Susan W.: Gottcha. :) Difference in interpretation. GA
O'Dubh : The Celts were also shamanistic just like the Native Americans
Ok
Susan W.: ?
O'Dubh : FP>We are talking about the use and meaning of Oghams and
symbols of Magick.
FP>GA
Freepowder: in general?
O'Dubh : Well I'm presenting the meaning for each Ogham as based upon
the information handed down by the Irish Druidic Bards.
Misty : Can you tell us a little about the shamanistic part of the
Celts?
Freepowder: ah!
O'Dubh : Misty>I will cover that more fully next week but....
the Celts lived close to nature as did most peoples
O'Dubh : in the past. They observed that they had to interact with
it on a more personal basis than we do today.
I am introducing symbols and diagrams to be
O'Dubh : used in Magickal journeying.
Misty : Ok, sounds good!!
Freepowder: O'd> the Celts focused mainly on Trees & shrubs, while the
NAIndians,
Freepowder: focused more on animals , right?
O'Dubh : FP>The Celts tied Oghams to everything...
Birds, animals, shields, flowers you name it!<G>
Freepowder: !
O'Dubh : They even had a secret Hand Language<G>!
GA
3136
Misty : I've heard of that...how was that used?
Freepowder: <aside> sounds like modern gang!>...
Ogham was used like runes or tarot?
ga
O'Dubh : FP>one of the messages I posted has a direct correllation for
Oghams and TArot!
Susan W.: ?
Freepowder: I missed it, been a heavy wkend<abashed> GA
O'Dubh : It's in Section 15.
Susan >GA
Susan W.: I had someone give me a shamanistic (N.Amer.) style
drumming experience. ..
in which I saw the trunk of a very large tree . .
with a section that you could walk into . . .
like the old forest located S. of Yosemite . . . what are
those
called again. ? Anyway GA
Any meaning to that vision? O'D?
Sequoia . that's it.
O'D> GA
SUZAN : O'D is having some trouble with his connection.......
he will be right back.....
Susan W.: ok
I'm probably gonna split in a few . . . been on almost 2hrs.
SUZAN : thanks for being patient
Susan W.: What are your interests again Suzan?
SUZAN : i am an astrologer
Freepowder: Suzan> by the look of it we have just got started w/ this,
right?
Susan W.: Hi O'D
Freepowder: welcome back O'D
O'Dubh : Sorry about the line going down!<G>
Thanks guys!
Freepowder: Mercury is retarded<G>
O'Dubh : So where were we?
Freepowder: Sequoyah in vision
Susan W.: Did you get I saw trees in a vision?
O'Dubh : FP!>LOL probably what the prob is!<G>
Freepowder: GA<G>
O'Dubh : Susan>Yes
Susan W.: Any importance?
O'Dubh : I was telling how Celts/Druids
saw all of life interconnected like the Oak limbs
I believe your vision is telling you
to look within yourself to see how
you connect to the life around you
perhaps you should go on a shamanistic journey.
Freepowder: ?
O'Dubh : Discover your inner truths.
FP> ga
Freepowder: Shamanistic Journey?...
you mean like a vision quest?
Misty : Did we lose him again?
O'Dubh : Yes FP but along definate paths
Susan W.: O'D> celtic style?
O'Dubh : let me continue and I'll show you the map.
Freepowder: GA
O'Dubh : Susan>Definately Celtic style if that is what you feel closest
3137
to.
Susan W.: Actually more N.Amer. style :)
O'Dubh : Native American style is nice but I am a Celt.
Susan W.: Tell me your way.
O'Dubh : Watch and see !!
they (the ways) may be closer than you know!:)
Freepowder: <watching><G>
O'Dubh : Ok I'm going to skip the Ogham meanings and go straight to the
Wheel of the journeys.
This is Fionn's wheel and is a GIF in Lib 16.
<now uploading path names>
Fionn's Wheel is a diagram found in the Book of Ballymote.
It shows all 25 Oghams arranged around a series of concentric
circles (in library 16 as fionnw.gif). This diagram can be
used to divine paths necessary for "Pathworking", a very
powerful shamanistic technique. I have identified the meanings
of each Ogham on the paths (using the correspondences from
Nigel Pennick mostly). Each Ogham's meaning can require at
least a workshop of it's own to fully cover. I offer these here to show what can be done with Oghams:
An Roth de an Bealach
(The Wheel of the Ways)
___________________________________
Each path will be identified with it's Gaeilge/English name
and the elements along the Ways.
The Northern Path is first.
(from outside to inside)
___________________________________
An Cosa'n do Sla'n
(The Way of Protection)
The White Tree of Purity
The Tree of Life
The Red Man
The Moon
The Keys to the Future
___________________________________
This is the first path on Fionn's wheel
0jim : hellod
O'Dubh : It contains the first 5 Oghams B L F S N
jim : hello
O'Dubh : This path is first because it teaches the new
student how to protect him/herself from Magickal harm.
HELLO jIM
Please standby
jim : ok
O'Dubh : this is a formal Workshop
But join in !!!
Any way, the first step was Purification,
followed by gaining an ally in "the Red MAn",
a being kind of like Coyote in Native American workings.
The tree of life is there as well
(this could be what Susan saw in her dream)
The Moon represents the protection of the Goddess
When the inner level is reached
the student gains the keys of knowledge
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but not the wisdom to use them.
Another journey must be made.
That is the next path.
___________________________________
O'Dubh : This Path contains the Ogham EBA:
An Roth de an Bealach
(The Wheel of the Ways)
___________________________________
An Cosa'n de Fe'ile
(The Way of Ritual)
The Sacred Grove (Imbolc)
___________________________________
This path requires an understanding of
the major Religious festivals of the
Celtic year begining with Imbolc,
The new beginings
The festival of Brigit.
Susan W.: !
O'Dubh : It also requires one to perform such a ritual
Susan>ga
Susan W.: O'D & all> sorry, but I gotta go. Thanks for the info.
jim : !
O'Dubh : Susan> ok I'll continue and upload all this into the library.
B*B
jim>ga
Susan W.: THanks, I'll check into it. Bye.
jim : Thanks for the insight to PAGANISM. Get out of this stuff!
Freepowder: ?
O'Dubh : jim>not sure what you mean?
jim : !
O'Dubh : jim>ga
jim : you know! Druids, Pagans, Witches, stuff like that
Misty : Get out???
jim : !
Scott : uh oh.
O'Dubh : JiM>We are Druids, Pagans, Witches and stuff like that.
jim : !
O'Dubh : You are well to listen in to the workshop.
Jim>standby just a second.
FP has a question
FP>ga
Freepowder: I thought Samhain was the beginning of the Celtic year?
ga
O'Dubh : FP>It's the begining of the Celtic year but not necessarily
the begining of the study of Celtic religions.
ga
Freepowder: ?
O'Dubh : FP>ga
Freepowder: Imbolc...
is the start of this path of wisdom?...
or study on fionn wheel, right?
O'Dubh : FP>The study of all the major festivals is the second path
The symbol is actually the Grove.
The most powerful Magick in the Druid rites
Freepowder: ah!
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O'Dubh : was The victory of life over death,
the renewal of the wheel of the year,
the marriage of the Crone to the Oak King or Cernnunos.
That would not be an appropriate start point for begining
the study of Druidic Magicks. (Before a student can begin
Magickal work, the ability to shield and protect oneself
must first be developed. This is why the first way studied is
the way of protection. The next step to performing or learning
occult wisdom would be in a protected environment, such as rituals or Circles. What better ritual for a fresh start than
Imbolc which is symbollic of New Beginings and the Quickening
of Life? Samhain is actually the end point of the year and
represents the culmination of the Druidic Mysteries.
Jim>I believe you had a question?ga
jim : not really
O'Dubh : ok
jim : just watching and laughing
O'Dubh : any other questions?
Scott : ?
Misty : So are you saying that Winter Solstice is the beginning of
the wheel?
O'Dubh : Jim>I suggest that you watch your behavior
since the forum has some strict rules about
jim : ?
O'Dubh : putting down what others believe.
Jim>ga
jim : i'm not putting you down, just enjoying the show
O'Dubh : Jim>Are you done?
or do you have a question?
jim : 1!
?
O'Dubh : Jim>ga
jim : soo sorry if i offended anyone, didn'y mean to
got to go
O'Dubh : Goodbye jim
now to continue
Freepowder: Slan leat J
Scott : ?
O'Dubh : the next path to aid us in becomming more enlightened is the
Eastern path on the wheel.
Misty : What about my question? Or did someone beat me to it?
******** Answer inserted by O'Dubh ****************
(I completely missed Missy's question in all the confusion.
The answer to Missy's question is that Samhain is the begining
and the ending of the Celtic year. It is the time when the God
of the Underworld marries the Crone aspect of the Goddess. The
new God or the Sun is not yet reborn until the Winter Solstice. The Celts began their days at sundown. It is not surprising that they began their new year with the end of the last harvest. The period between Samhain and Imbolc is the dark part of the year and is therefore like the night before the day. During this period preparations were made for the onset
of winter and the coming spring planting.)
******************************************************************
Michael : Whats up tonight?
jim : \exit
3140
O'Dubh : Scott>ga
jim : \exit
O'Dubh : Jim> try /exit
jim : thanks
Scott : O'D did you say you were going to upload this lecture? I
would really like to D/L it, but have to go to bed...
O'Dubh : Scott>Yes I will and will add notes as I go !<G>
Slan leat!
Blessings
Scott : Any idea what the file name will be? <G>
O'Dubh : It'll be celtws1.txt
Freepowder: byer
Scott : thanks for your time, Blessed Be.
O'Dubh : Pressing on here and watching the clock.
<g>
O'Dubh : This Path contains the next 5 Oghams H D T C Q:
An Roth de an Bealach
(The Wheel of the Ways)
___________________________________
An Cosa'n do Fios
(The Way of Wisdom)
The Cailleach
The Oak King
The Holly King
The Three Times Three
The Tree of Eternity
___________________________________
O'Dubh : This Path contains the Ogham OI:
An Cosa'n do Gra'
(The Way of Love)
The Spindle of the Wheel (Beltaine)
___________________________________
******** Additional Data inserted by O'Dubh **************
O'Dubh : This Path contains the next 5 Oghams M G NG STR R:
An Cosa'n de Deis
(The Way of Balance)
The First Gathering
The Second Harvest
The Tree of Scribes
The Tree of Punishment
The Triple Goddess
___________________________________
O'Dubh : This Path contains the Ogham UI:
An Cosa'n de an Fhi'rinne
(The Way of Truth)
The Ancient Knowledge (Lugnasadh)
3141
The Inner Mysteries
___________________________________
O'Dubh : This Path contains the next 5 Oghams A O U E I:
An Cosa'n de an Saol
(The Way of Life)
The Tree of Regeneration
The Tree of Continuous Fertility
The Morning Dew
The Preventer of Death
The Tree of Life and Death
___________________________________
O'Dubh : This Path contains the Ogham AE:
The Way between the Worlds
The Sea (Samhain)
**********End of inserted data ***************
I will cover all of these and their meanings in the next
Workshop, next Monday.
Freepowder: ?
O'Dubh : I'm putting them here to give everyone a chance to read and
study them.
FP>ga
Freepowder: A bit off the Subj...
if you find the time could you help with...
Gaelic Pronounciation?
<G>
O'Dubh : FP>Sure will and I'll put notes in the upload as well.
Freepowder: thanks!
Rilla/Sysop: Hi all!
O'Dubh : I'm going to type the rest of the paths in now to speed things
up.
Hi Rilla!
Freepowder: Hi rilla, Dai dhuit
Rilla/Sysop: Dai dhuit!
Did you learn what that meant ???
O'Dubh : Rilla>It means Hello.
Rilla/Sysop: Just stopping bye to tell y'all goodnight!
and hugs!
O'Dubh : Gang I see that we will have to continue next week
It's late and we still have about 2 hours to cover.
Freepowder: ?
Misty : I hate that.
O'Dubh : I will post the rest of my lecture on the section 15 message
board.
FP>ga
Freepowder: what time does this start?...
and will it be in the Co notices?
O'Dubh : It starts at 10 PM Est.
Yes it should be.
I have to get Rilla to do it.
Freepowder: 7 PST<scratching head>
O'Dubh : I was surprised it wasn't.
3142
FP>that's right
7PM PST.
Freepowder: numbers hate me<G>
O'Dubh : I know
I appreciate everyone being here.
Misty : No prob..
O'Dubh : Next time we''ll cover how to make a shamanistic journey using
the Oghams and Fionn's Wheel.
Misty : See ya next time or probably sometime during the weekend.
Freepowder: O'D, I appreciate you taking the time to put this on!
O'Dubh : Beannacht leat!<blessed be!>
Thanks everyone!
Hugs!
Slan
Freepowder: Sl'n leat!
Misty : Night....*B*B*
Freepowder: well, who's left?
��������������������������������������������������������������������������������
3143
What follows is the rest of My presentation concerning divination:
O"Dubh : Western (read Druidic) meditation was usually done
for divination and foretelling the future.
This was called by the names: Tenm Laida, Dichetal
Do Chennaib and Imbas Forosna.
Tenm Laida (Illumination by Song) is an altered state
usually achieved by chanting or singing of a repetitive
pattern. This can also include drumming and dancing.
These activities synchronize the body and mind to
an external rhythm allowing us to cast off the chains
of normal existence.
This allows one to float at peace within the song
(dance, beat, mantra, etc.) This is a strictly Druidic
or Shamanistic practice even though it may look like TM.
Dichetal Do Chennaib (Cracking open the Nuts of Wisdom)
is a state achieved by relaxation and clearing the mind
in a Ritual environment. It usually involved using some
Magickal implement such as a knife, a sword or a staff
to touch a subject (usually upon the head) or involved
the handling an item so that the diviner could discover
what secret knowledge was contained within it.
This information could be events from a person's past life,
a detailed history of who and what had happened to an object
or how and why the subject was being hexed or spelled.
I know this sounds like ESP but it was enhanced through
Ritual and relaxation techniques. I believe that Dichetal
Do Chennaib is the proper state for performing Ogham
divinations as well. More on this later.
Imbas Forosna (Illumination) was a form of altered state
used by seers and bards to create or see visions.
The Druid would be totally isolated from all sensory inputs,
sounds, lights and feelings. This was usually a very
dark room or a covering of hides. The Druid would attempt
to float and relax. When in the proper state he/she would
signal for the hides to be removed or he/she would open
the door out of the Darkness. The sudden, instantaneous
transition from Darkness to Light would cause him/her to see
visions or to spontaneously utter poems, prophecies or to
achieve a total Awareness of the secret Knowledge of
their Surroundings. This sensory deprivation forced oneness upon
them and caused them to become centered and to float. It was
their Ultimate Meditation technique.
The Druids also used music, colors, trees and numbers to alter
their consciousness. They were familiar with the Pythagorean
Mysteries and may have actually been the source of them!<G>
Druids shared IndoEuropean roots with the Indian Brahmans but
I don't have any hard data to support any similarities in their practices.
3144
O'Dubh : To perform an Ogham divination , one must be clear about the
purpose or object of the divination before begining. Focus this
purpose in your mind before starting meditation and/or Circle
casting. I find that working within a Magickal Circle tends to
prevent outside psychic influences but don't believe it's
absolutely necessary to use a Circle. The form of divination
is Dichetal Do Chennaib.
What we will be doing is casting sticks or "fews" upon a casting
cloth. The sticks are about finger length and size and carved
with Oghams for each of the 25 symbols. (I prefer to work with
woods that are the actual symbols used for each Ogham where
possible.
Obviously, some "Crane Bag" symbols are not trees and will have
to be carved on some neutral wood or other substance, shells or
rocks for instance. I use Ash or Oak for any substitutions.)
The casting cloth is a representation of Fionn's Wheel and can
be multicolored (as in the GIF), plain (Black and White) or just
drawn on the floor or ground. I like to make the largest Circle
about my height (in my case 6'2" but use what is suited to you).
I orient the Wheel with the "B" Ogham to the North. I stand on
the South side of the Wheel facing North about 3 feet back from
the "M" Ogham. Place the Oghams in a bag and then randomly
select 7 of them. Close your eyes, spin around three times while
blanking your mind from everything but your purpose. At the end
of the third spin toss the 7 "fews" into the air about 3 feet
above your head and towards the center of the Wheel. Once they
have settled out immediately read the arrangement of the sticks
as a general impression only. Write this down. Also record the
relative orientations and postions of the "fews" upon the Wheel.
Pick up the cast sticks and return them to the bag. Repeat this
process twice more so that a total of three readings is
available.
O'Dubh :You should now have three Wheel/Ogham Divination charts that
have the relative positions of 21 Oghams on them. Interpret the
Oghams based upon the correspondences I referenced previously.
(This came from Nigel Pennick's Book "Magical Alphabets" with
the actual meanings for the Oghams being from the Bardic/Druidic
traditions as passed dowm by the Clan Bards of the O'Flahertys).
I use the correspondences that "feel" right to me. You should
do the same. No one set of correspondences is the absolutely
right one to use. The above correspondences just hang together
better in my own mind. The basic technique to reading the tale
of the sticks is to read then deosil (clockwise) and from the
outside to the inside. The "fews" towards the center represent
the future and those towards the outside the past. Any sticks
not on the Wheel are ignored. Crossed sticks conflict. Parallel
sticks compliment or enhance. Sticks laying on Oghams of the
Wheel have combined effects. The interpretation is not hard and
fast. I read the symbols as a "story" that is dynamic. I take
all three divinations together. If they have no correllation at
all, I ignore the results and try again. Sometimes A divination
is not possible. I'll try at least three times to get results.
The relative agreement of each of the Three Wheel/Ogham charts
determines the degree of confidence one can have in the
readings, from utter certainty to total confusion! (reminds me of Sex
for some reason but that's another story!<G> I guess the point is that
3145
such Powers and their use are not instantaneous or easy to realize
at times. Sometimes its easy and other times impossible no matter
how much you try!<G>) This entire process of interpretation is very
similar to: Palmistry, Tarot, Astrology or Runes. They are all basically
taking seemingly random or (at least) uniquely individualized instances
from a person's life and attempting to give meaning to such events based
upon how they relate to Magickal symbols and patterns. What is actually
occurring is that the left brain is gathering facts from the cast
patterns that configure the mind and Spirit to allow the right brain to
make the "Salmon leap" to intuitive insight or Illumination. This is
Dichetal Do Chennaib or "cracking open the nuts of Wisdom" at its
finest.
After the divination is finished, dismiss your Circle and fold
or erase your casting Wheel or cloth. Store them separately and away
from normal life until they are to be used again. I recommend a wooden
or cedar chest. Use whatever represents peace, quiet and solitude for
you.
O'Dubh : So what have we found from this discussion of Druids, Oghams
and divination? We found that Information exists concerning Druid Oghams
in the ancient 7th and 8th century writings of Irish monks-Druids. We
disovered that Fionn's Wheel can be used as a divination casting cloth
and as a "map" for "Pathworking". We suggested that the Ogham correspon-
dences can identify unique ways to Magickal knowledge and insight. Most
of this information came from oral Druid histories that were finally
written down in the first millenia by the Druid remnant or Culdean
Monks. I admit that some of my presentation has been colored by my
interests in other forms of MAgick that have more readily available
information, such as Runes, Tarot and Astrology. I have also made every
effort to go to an ancient textural source or, at the very least, to a
modern writer basing their work upon ancient verified Druidic works. In
our future investigations into Druidic practices and Magick, I hope to
continue using the same techniques to discover or rediscover the
Mysteries of the inner Druidic Knowledge.
******************************************************************
Key words to look up and understand for this Workshop and the next:
Shamanism, Pathworking, Magick, Oghams, Druids, Culdee,
Celt, Fionn, Archetypes, Jung, Vision Quests, divination,
meditation, Bards, Invocation, Circles, spirit guides.
During the discussion of Fionn's wheel we will primarily address
archetypes, symbols, Magick and Shamanism as well as Pathworking.
CELTIC WORKSHOP (Internet)
This is the second Celtic Workshop. We covered Pathworking using Fionn's
Wheel and how Druids did Magick. (O'Dubhain - 28 Feb 1994)
*SYSTEM* | Switching to Workshop/Seminar 1
Freepowder | heloooooo
O'Dubhain | Hi!
| Looks like just you and me!<G>
Freepowder | how many are we?
O'Dubhain | Hi Tammy!
3146
Tammy | Hi!!!
| I got my old man to give me 15 minutes.
How generous!
Freepowder | BRB, Hi tammy! Jee-ah guitch <heheheh>
O'Dubhain | What a nice guy!<G>
| Ban jeeah Gwitch!
Tammy | Sorry I won't be able to stay for the
whole thing.
O'Dubhain | heheheheeh!
| That's ok you can download it later
Nan | 'lo everyone
O'Dubhain | Lo Nan!
Sue Thornburg | Hello!!!!!!!!!
Falcon | Hi All
Freepowder | it's obvious that the Celts had a sense of
humor, look at their spelling<G> HI nan, Hi falc
Sue Thornburg | FP> HAHAHAHA
O'Dubhain | Hi Falcon! Hugs Sue
Sue Thornburg | Will this be a formal CO, Odie?
Falcon | Hi O'D
O'Dubhain | Sue>It's semiformal!<G>
Freepowder | hi sue, the word for the day is *maismic*
Wren | Hi, guys
O'Dubhain | It's a workshop!
Freepowder | hi wren
Nan | maismic?
Falcon | <lost>
Sue Thornburg | Oooh, good, I'm wearing half of my tux.
<g>
O'Dubhain | Hi wren
Falcon | Hi Wren
O'Dubhain | Lo Eric Let's get cranking folks
Eric | LO OD
Falcon | What is a workshop?? <otl>
Freepowder | I'll be good, O'd, promise
O'Dubhain | A Workshop is another word for a CO But
since its a WOrkshop it's supposed to be hardere!<G>
Eric | and maismic??
O'Dubhain | ANYway
Falcon | *maismic*
O'Dubhain | The way this works to date is I talk about
some subjects and we discuss them
| then we maybe come up with some new ideas
Sue Thornburg | Sounds terrific. :)
O'Dubhain | It runs like a formal CO to begin Just put
in a ? or a !
Fred McCandless | so toss out an idea
O'Dubhain | If you have a comment or a question
| OK
| First last week
| We talked about Druids Oghams and Divination.
Fred McCandless | ?
O'Dubhain | I placed a bunch of files in the library
16 to be used in the workshop. ok Fred>GA
Fred McCandless | si
O'Dubhain | Fred> Got a question?
Wren | He's gone, O'd
O'Dubhain | anyway the way it works is just like
3147
that!<G> ok The files give you background on what we discuss. So the
first question I would ask is....
Jehana Silverwing | hi odubh.
| ust
O'Dubhain | Why are we studying these subjects?
| Hi Jehana!
| I mean what are we going to get out of this
| study?
Nan | cause we like to waste $$ on CI$? <GGG>
O'Dubhain | ANyone want to volunteer an opinion?
Falcon | !
O'Dubhain | Falcon>ga
Falcon | I study things because they are there and
I feel I should learn as much as I can
Nan | !
O'Dubhain | Me too Falcon!<G>
| Nan>ga
Nan | on a more serious note....I'm interested
in learning about them because they are part of my heritage and the
heritage of those around me
O'Dubhain | That's a reason I study them too Nan. When
I asked myself these questions I came up with some answers. Why study
Oghams? The answer was because the Druids used them in Magick.
David Pfeiffer | To add more to that Nan, being new here,
I'd like to learn more about the history of the natural beliefs because
they may be the only saving grace of this planet.
O'Dubhain | They are symbols of Magick. David> That's
a good one too.
David Pfeiffer | Sorry to interrupt. <g>
O'Dubhain | The reason I study Magick is just that
that's ok I study Magick of the Earth and of people and of the SPirit to
find the keys to who I am How we relate to each other and to the Planet
Jehana | i agree with david.
O'Dubhain | This is a time that we are all coming
together to save ourselves and our Planet The ancient Wisdom shows us a
Way to do this Jehana
O'Dubhain | We must look within for the Power of
self-awareness For growth and harmony. The Oghams are the roadsigns on
the Ways to this Wisdom
David Pfeiffer | But the whole idea is not for ourselves.
We are just as important as individuals as a leaf is to a tree. One
leaf only holds so the tree may live.
O'Dubhain | One map of this inner journey is Fionn's
Wheel. Right again David. But we must start with ourselves. To have
a tree one must have leaves. and branches and a trunk and roots as well
as Life. It's all got to work together. The purpose of this workshop
tonight is to determine the way that Fionn's Wheel shows us how to
"Pathwork" to knowledge of ourselves.
Nan | ?
O'Dubhain | To show how Druids did this Yes Nan
Nan | i think i know what you mean by "pathwork"
but could you please give a brief definition so that i know we're
thinking the same
O'Dubhain | OK. Pathworking is basically an inner
journey to discover Truths within ourselves
Falcon | ?
Nan | thanks
O'Dubhain | It allows us to tap a "Higher" wisdom To
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know our totems and our Spirit guides. Yes Falcon ga.
Falcon | What is Finion's Wheel?
O'Dubhain | Fionn's Wheel is a representation of the
Oghams laid out in Circles around a center. Like a Native American
Medicine Wheel. It is pretty much the same thing for shamanistic
purposes I uploaded a GIF of it into Lib 16 as FIONNW.GIF
Falcon | thanks
O'Dubhain | On it are the Ogham symbols for our
journey.
Wren | ?
O'Dubhain | Each symbol represents an ability or a
knowledge to be gained or understood, Wren ga
Wren | Is there a book with the diagram? I can't
see GIF's
O'Dubhain | It's in the following books: "The Book of
Ogham" by Edred Thorsson, "The Celtic Shaman" by John Matthews
Jehana | will capture the gif.
O'Dubhain | "The Book of Ballymote" by a 7th century
Culddean Druid<G>, Jehana also in Religion lib.
Jehana | okay, odubh.
Beth Campbell | send 2 what's Palyne? Is this a formal co?
O'Dubhain | yes Beth? The way Druids worked Magick
was by "becoming" or by actually changing reality A classic example of
this is The Song of Amergin the Druid who aided the Gaels in defeating
the Tuatha de Danaans. I quote from his song:
| "I am the wind which breathes upon the sea.
| I am the wave of the ocean.
| I am the murmur of the billows.
| I am the ox of the seven combats.
| I am the vulture upon the rocks.
| I am a beam of the Sun.
| I am the fairest of plants.
| I am a wild boar in valour.
| I am a salmon in the water.
| I am a lake in the plain.
| I am a word of science.
| I am a point of a lance in battle.
| I am the God who created in the head the fire.
| Who is it who throws light into the meeting
| in the mountain?
| Who announces the ages of the Moon?
| Who teaches the place where couches the Sun?
| If not I?
Jehana | I think this song is a teaching ballad.
O'Dubhain | I invoke the land of Ireland!"
Jehana | by the way, whose translation is this?
O'Dubhain | Yes it teaches and it invokes the power of
the Land. This was the translation by Douglas Hyde.
Jehana | okay, just simply because it is slightly
different than the one i remembr.
O'Dubhain | This Spell was used by the Druid to
overcome the winds raised by the de Danaans in their battle for the
Land. It is an example of the way a Druid would work. There are other
tales of shamanistic workings by Druids
Freepowder | ?
O'Dubhain | Among these is "How the Tain was Recover-
ed" Yes FP?
Freepowder | you spoke of becoming, is Amergin actualy
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becoming... those things or, has he been in the past?
Nan | or is it a metaphor?
O'Dubhain | He is actually synchronizing himself with
the spirit that controls these items. It is a series of symbols. It can
be viewed metaphorically. But the fact is it got results. The wind
died and the Gaels landed on Ireland.
Freepowder | ok GA
O'Dubhain | Present day shamans do the same thing.
The story of the Tain was lost and had to be recovered. It had been
written in Oghams on sticks and sent to Italy. None of the bards had a
memory of the entire story, so they sent two men to recover the Oghams,
Senchan and Muirgen. No one knew where to look for these Ogham sticks.
So Muirgen decided to ask Fergus mac Roich (only one problem---Fergus
was dead) So Muirgen slept on his grave and invoked the ghost of Fergus
to reveal the entire story. The Spirit of Fergus appeared in a cloud
and for three days recited the entire epic. Muirgen was able to go back
to the Bards and tell the entire tale. This tale was written down and
we have it today. This is an example of dream traveling to discover
hidden knowledge
Artemisia | ?
O'Dubhain | yes Artemisia?
Artemisia | sorry...computer fart
O'Dubhain | hahahaha! ok
Jehana | <rofl>
Sue Thornburg | <snork>
Freepowder | <LTB>
O'Dubhain | mine was getting constipated!<G>
Freepowder | *maismic*
Jehana | LTB? lettuce, tomato and bacon?
O'Dubhain | haha!
Nan | lol
O'Dubhain | gotta be! <wiping eyes> Anyway the point
is Druids did Magick in a lot of ways that has to be discovered again
from studying these tales. Native Americans pass this kind of know-
ledge down from teacher to student. We are not so lucky. We have to dig
it out of books and figure out the symbolisms!
Sue Thornburg | Unless we have an O'Dubh and a computer.
:)
Artemisia | :-)
O'Dubhain | <taking a bow> But not for speed typing!-
<G> or typos!:(To take a Journey on Fionn's Wheel, I suggest One study
the Paths as outlined in Workshop #1 in Library 16 here as CLTWS1.TXT.
Beth Campbell | <g> Does this mean ... those who don't
respect the past are doomed to repeat it?
Jehana | only if it was a "bad" past <g>.
Freepowder | *maismic*
Sue Thornburg | <chortle>
O'Dubhain | I think we all get our turn in the
"barrel"!<G>
Jehana | sorry.
O'Dubhain | The first Path according to my inner
vision
Beth Campbell | wrong choice of words (sorry) (must be
mercury) going to repeat it
O'Dubhain | and as based upon the Oghams in Nigel
Pennicks "Magical Alphabets" is the Way of Protection. This Way has the
Oghams B L F S N on it from the outside to the center. Each Ogham on
this Path teaches us a Magickal ability. The first Ogham B stands for
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the tree Birch--The White Tree of Purity and Purification.
Jehana | B is birch in the norse runes, too.
O'Dubhain | It is used to protect and Purify us before
we start our journey within. It was the first Ogham ever used. It
warned Lugh that his wife was going to be abducted to the Underworld and
it will serve to show us that we are protected. Life springs anew. To
make such a journey one should meditate and cleanse oneself of all
unclean and impure thoughts.
Beth Campbell | (sounds like Eve and the Apple)
O'Dubhain | Native Americans might do this in a "sweat
lodge". more of a putting away of the mundane bagage of life. baggage
that is !<G> Make an Out of Body (OOBE) type of Journey to a White tree
shining against a totally Black Darkness. Use its image to purge your
mind of distracting thoughts and go to the next level ---The Tree of
Life. Upon this tree one learns to shield unwanted psychic energies and
Magicks. This Ogham is "L" for Rowan. When one is floating in an OOBE
one needs such shielding to travel safely.
Freepowder | ?
O'Dubhain | The next symbol in our journey is --"The
Red Man". FP ga
Freepowder | sould it be too long to cover their
protection in a bit more detail?
O'Dubhain | It would take an entire workshop.
Freepowder | thought so, <G> GA
Artemisia | :-)
O'Dubhain | I'll cover this with a post on the Section
15 message board.
Nan | 15 or 16?
O'Dubhain | The Red Man or the Fear Dearg is a
Supernatural being
Jehana | how about a library file?
O'Dubhain | that is a fire entity. That too Jehana!<G>
He sometimes will rescue us from the Other forces of the Underworld.
His Ogham is the Alder Tree. Fp ga
Freepowder | the whistle tree!<G>
O'Dubhain | Ah! Perhaps the whistle will lead us from
the Underworld!?<G>
Fea'dog | it does me!
O'Dubhain | Red is the color of life and frees us from
conflicts and shields us in our lives. Once we are pure and can shield
and have no inner conflicts, it is time to learn of Magick itself! The
next step or Ogham is The Moon. It is the letter "S" for the White
Willow. This is a form of the Goddess and leads us in Divinations to
guide our future travels on the Wheel. The last or inner Ogham on this
path is "N". It represents the Keys to inner Knowledge that we have
gained. It is the Black Ash.
Rachel | hello
O'Dubhain | It also gives us the insight "as Above so
Below".
Jehana | hello.
Rachel | what is the subject?
O'Dubhain | All our previous insights will aid us in
the physical and the astral worlds. Rachel, this is a Workshop on
Celtic Magick. These keys and knowledge must grow like seeds within us.
In the future, they allow us to work our Power, the Earth's Power and
the Power of the Spirit. This completes the Way of Protection. I
suggest that each of you try such a journey on your own, in a Circle or
Safe quiet place. Learn the symbols for the Oghams from the tables in
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the library (there are about 7 there I think). Shamanistic journeys are
very individualized. Use symbols that have meaning to You. To complete
the journey around Fionns Wheel would cover the entire year and the
Major festivals.
Nan | is that the next workshop, the festivals?
<g>
O'Dubhain | Really project yourselves into the Wheel
and you will find your own inner guide and Truth.
Beth Campbell | (sorry)
O'Dubhain | Nan>I think that'd be a good one The Major
festivals are Imbolc Beltane Lughnasadh Samhain The Solstices and the
Equinoxes Each of these can be found on the Wheel. I hope that I wasn't
too sketchy on this!<G>
Nan | this medium is a bit slow and time
consuming to cover this kind of stuff
O'Dubhain | I know my typing can stand improvement.
Artemisia | You were very good...<sigh> but I don't
think I'm ever going to get this.
O'Dubhain | John Matthews covers shamanism fully in
his Book
Nan | can you pre-type any and use cut and
paste, that might help
O'Dubhain | "Celtic Shamanism". I could but then we
lose spontaneity and dialogue.
Nan | we could still be spontaneous in the
discussion, but the information portion we're all being quiet anyway
O'Dubhain | Hey! Ok! Next time lends itself to
uploading on the festivals. <g> I would like you each to consider
making a shamanistic journey and messaging me about it.
Pietra | ?
O'Dubhain | You might be surprised about what you
find. Pietra ga
Rachel | I have a ?
Pietra | Is this in part where the Masonic orders
"get their symbolism? I noticed a lot of simularities
O'Dubhain | Not sure. Not a Mason, but I wouldn't be
surprised. I'll ask around. <that's my homework>
Falcon | ?
O'Dubhain | Rachel ga ok Falcon ga
Falcon | What is a Mason?
O'Dubhain | Any answers from the group?
Artemisia | I know a little
Pietra | !
O'Dubhain | fire away
Artemisia | My papa was a shriner, very similar They
seem to be exclusive mens orders
Maire | H'lo, O'Dub, et all. Just peeking in to
see the conversation.
Artemisia | the women are part of the outer circle
Pietra | Freemansonry dates itself to the time of
the pharohs
O'Dubhain | Maire>just about done here
Artemisia | The masons did a consecration of a
washington d.c. monunment
Beth Campbell | The masons were the brick layers
Artemisia | and used the earth-air-fire-water symbols
as part of consecrating the cornerstone
Maire | O'Dub> thx. Still monitoring tho. Might
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see something interesting <g>
Nan | isn't there a Masonic forum or section
somewhere, maybe in religion?
Pietra | and even before According to them the
square and compass (symbols of Freemansonry) stand for the masons who
built the pyramids
O'Dubhain | Haven't seen one. George Washington was a
Mason.
Nan | are we finished for the night, it's past
my bedtime <g>
O'Dubhain | And the Pyramid with the Eye on it on the
Great Seal of the US is a Masonic Symbol.
Pietra | They are a one God belief but have lots
of cabalistic degrees
Artemisia | rilly?
O'Dubhain | I declare the Workshop over for the
night!<G>
Beth Campbell | The Masons erected a monument to GW in
Alexandria VA
Nan | look for it on the dollar bill artemisia
O'Dubhain | Let the games begin!<G>
Artemisia | I know it's there...just didn't know it
was masonic
Nan | thanks O'D' i didn't wanna leave and miss
anything :) bye all, see ya next week
Artemisia | night, nan
O'Dubhain | It'll be in the library 16 as CLTWS2.TXT
Mark A. Foster | Did I just miss a conference?
Artemisia | hehehehe
O'Dubhain | Just finished Mark.
Falcon | Night Nan
Mark A. Foster | On what?
Maire | G'night, Nan
O'Dubhain | But we're doing another next week at 10 PM
EST
Pietra | They have associated groups for women and
adolescents.
O'Dubhain | It was on Druid Magick.
Mark A. Foster | What subject?
Beth Campbell | Folks are old if more than twice your age.
Mark A. Foster | Druid magic. Sounds interesting.
Pietra | Falcom>> Are you confused Yet?
O'Dubhain | I think so!<g>
Mark A. Foster | I didn't see an announcement.
Artemisia | <G>, beth
O'Dubhain | It's in the Flash! check it out.
Mark A. Foster | Oh, ok. Where is that?
O'Dubhain | We'll be here everyweek on Mondays at 10PM
Mark A. Foster | Under "special"?
Falcon | Pietra>I will always be confused
Artemisia | gosh...I can feel my visa floating away!
<G>
O'Dubhain | MArk>Are you running WinCim?
Mark A. Foster | 10pm Eastern? DOSCIM
O'Dubhain | yep EST look under Special and Notices
Mark A. Foster | Okay.
Pietra | O'dubh>. yes is forum group -- but the
info you get there
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O'Dubhain | Should be a news Flash there
Pietra | will not tell you about "secret work"
which is the real purpose of FreeMansonry
Mark A. Foster | I just saw it. Never knew that was there.
Thanks.
O'Dubhain | Ta failte romhat!
Mark A. Foster | Nite, y'all.
O'Dubhain | Nite Mark Slan leat!
Artemisia | Yes, and membership is very exclusive...-
even used to be limited by color and financial status
Falcon | Bye Mark
O'Dubhain | Pietra>I plan to find out
Falcon | bye all
O'Dubhain | I have my ways you see!<G>
Pietra | Still is
O'Dubhain | Bye Falcon!! Thanks for coming!
Artemisia | yeah, i figured...just didn't wanna specu-
late
O'Dubhain | Artemisia>How did the healing go?
Pietra | am Member of Eastern Star and Dad is 33rd
degree (the highest)
Artemisia | great! very powerful
O'Dubhain | Great!!!
Artemisia | Thanks for all the encouragement!
O'Dubhain | I was pumping the energy your way!
Artemisia | Thanks! I knew I could feel a little
ooomph!<G>
O'Dubhain | Pietra>Show your dad the tables and get
his thoughts please!:) Artemisia> Glad I could ooomph ya! <G>
Artemisia | hehehehehe
Pietra | I would if we were on speaking terms
however I have the book
O'Dubhain | Pietra>Good enough. Maybe some Druids
hiding in there!?
Artemisia | I wouldn't doubt it!
Pietra | They would say so
Artemisia | it seems like they take from several
traditions
O'Dubhain | Some of these societies formed about the
same time as a rebirth of interest in the occult and Druids.
Pietra | It is interesting that along with some of
the rest of us the inquisistion tortured and put to death all Masons
they could find.
O'Dubhain | Might have members in both paths.
Artemisia | hmmmm
Pietra | they certainly do --I am one
O'Dubhain | Sounds like they were intent on eliminat-
ing anyone that thought for themselves. Might have to talk to my uncles
about this. They are Masons. But those guys are very secretive ! Just
like Druids!<G>
Pietra | Oh good
Artemisia | Yes, they are <G>
O'Dubhain | Anyway, Thanks to all!
Artemisia | Thanks to YOU!
O'Dubhain | Gotta sleep and catch a plane!<G>
Pietra | bye y'all
O'Dubhain | See you all tommorrow! Hugs all around!
Artemisia | tomorrow?
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O'Dubhain | bye sure!
Beth Campbell | Nite O'Dubh!
O'Dubhain | just for chitchat!
Artemisia | Oh.
O'Dubhain | nite Beth Hugs
Artemisia | night, O'D night, everyone
Maire | Night, O'Dub. Happy landings, and hope
your stewardess brings you lots of complimentary drinks<g>
O'Dubhain | <G> Thanks bye all!
CELTIC WORKSHOP 3 - CELTIC FESTIVALS
This an edited transcript of the Third Celtic Workshop presented by
Searles O'Dubhain. The topic for the evening was scheduled to be
the Major Celtic yearly festivals and their hidden meanings. Oghams
were used to attempt to discovery the magick and Mystery within each
festival.
(2-1,Freepowder) Dia duit
(2-11,O'Dubhain) Dia Dhuit!
(2-1,Freepowder) Hi KEN
(2-11,O'Dubhain) Welcome Kenneth 23!!
(2-1,Freepowder) Hi Nan!
(2-11,O'Dubhain) Hiya Nan!
(2-1,Freepowder) Hi bianca
(2-9,Bianca) O'Dub, Wren will join us later
(2-11,O'Dubhain) Tonight we are going to do a Workshop.
(2-29,Nan) 'lo all :)
(2-26,Wren) Hi, guys
(2-2,STUART NICHOLSON) Hi, are you there bianca
(2-11,O'Dubhain) Dia dhuit Wren!
Yo Stuart!
(2-1,Freepowder) too bad CIM doesn't have macro's F10=HI <G>
(2-9,Bianca) hi stuart
(2-17,Kenneth 23)Freepowder> An bhfuil Gaelige agat?
(2-17,Kenneth 23)Hi all!
(2-1,Freepowder) K> no, I think, <G>
(2-11,O'Dubhain) Ta', beaga'inin!
(2-29,Nan) what's the topic tonight?
(2-11,O'Dubhain) Tonight we are going to discuss the major Celtic
festivals
(2-1,Freepowder) ever try to learn gaelic in Las Vegas? craps yes, but
gaelic?
(2-17,Kenneth 23):)
(2-2,STUART NICHOLSON) Bianca are you still there?
(2-17,Kenneth 23)What? You mean there's a "Luxor," and "Aladdin,"
but no "Tara"?!?
(2-11,O'Dubhain) Anyaway I'm the presenter here and everone should
listen up
while I do my pitch!<g>
We are going into formal CO mode.
What will follow is a discussion of Celtic Festivals and
their meanings.
(At this point I lost my telephone connection and had to
log back in.)
(2-29,Nan) must've gotten dumped
(2-7,O'Dubhain) Sorry got knocked off line!<G>
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(2-1,Freepowder)He falls off occasionally, whiskey I think <G>
(2-17,Kenneth 23)O'Dubhain...I thought a renegade god ate you.
(2-7,O'Dubhain) hahahaha!
(2-2,STUART NICHOLSON) hello...
(2-7,O'Dubhain) Nope a phone call from a damsel in distress!<G>
(2-26,Wren) He's baaaack!
(2-7,O'Dubhain) hahahaha ken!<G>
(2-17,Kenneth 23):) Well a worthy cause, at least
(2-1,Freepowder)too much of the creatur?
(2-7,O'Dubhain) I'm back and let's get going before Mercury goes RX
(2-29,Nan) can/did you turn off your call waiting O'D?
(2-7,O'Dubhain) Now as I was saying I'll present then we discuss
use a ? or a ! to ask a question or request
time to make a remark.
(2-30,Jehana Silverwing) hiya, can't stay for long.
(2-30,Jehana Silverwing) but bianca said hi, so here I am *g*.
(2-7,O'Dubhain) Hi Jehana
here we go:
(2-30,Jehana Silverwing) hello odubh...
(2-9,Bianca) hi pietra
(2-9,Bianca) hi jehana
(2-7,O'Dubhain) The Celts celebrated 8 major festivals during the year.
Four of these festivals are associated with the Sun and four are tied to
the phases of the Moon.
I will briefly discuss the Lunar or Fire Festivals first.
The Celtic year is divided into halves marked by the two great fire
festivals of Samhain and Beltane. The period from Samhain to Beltain
is(2-9,Bianca) sid and mindy called "an Ghrian beag" or the "lessor
Sun". The period from Beltain to Samhain is called "an Ghrian mor" or
the "greater Sun". The year is further subdivided by the other two
yearly fire festivals of Imbolc and Lughnesadh.All of the fire festivals
are celebrated at night and are held during the Full Moon. They are
primarily concerned with agriculture, nature, pasturing and livestock.
(2-1,Freepowder)?
(2-7,O'Dubhain) Samhain is the begining of the Celtic year and marks the
time of the Cailleach and the begining of Winter. The doors of the Sidhe
are opened on this night and the veil between the Worlds is thinnest.
This is the night that Druids offered sacrifices (usually the excess
cattle that would form the basis of the Winter's meat stores). This is
the time that the Ancestors walk the Earth once more and cross the thin
veil to visit with the living. Samhain is associated with the province
of Munster and the fortress of Tlachtga.
Beltane marks the begining of Summer and is dedicated to the "Shining
One:" or Bel. Two large bonfires were ignited and cattle were driven
between the fires and into the fields for Summer pasturing. This was
also done to purify them from their long Winter confinement. Men and
women were known to leap through the flames for purification at these
fire festivals. Usually the men first then the women (and after the
flames had diminished!<g>). This night is the time when the Sidhe walk
the land and mortals must overcome their Otherworldly enchantments and
temptations. Beltane was the time when divorces were granted in
Ireland as well as a night of release from the Winter. This festival was
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associated with the province of Connacht and the fortress of Uisneach.
In ancient Ireland an additional two fire festivals were celebrated:
Lughnasadh and the feast of Tara (celebrated every 3 years).
Lughnasadh was the time of the first harvest and a time of games and
competitions. It is associated with the Goddess of Sovereignty. The God
Lugh held this festival to celibrate the efforts of his fostermother
Tailtiu to clear the fields of Ireland for planting. It was also the
time when couples could enter into a "trial marriage" known as a Brehon
wedding. The couple would clasp hands and thrust them through a circular
opening in a special stone, while announcing to the Brehons (judges and
lawyers) that they intended to live together for a one year trial
period. Either party could break the marriage by a public announcement
during the feast of Beltane. This festival lasted for a month! The feast
of Tara was held every three years to distribute laws and gather
records.
An additional festival was added later. This is Imbolc and was held in
Leinster to celebrate the Goddess Brigit. This festival marks the ending
of Winter's grip and the passing of the influence of the Crone or
Cailleach to the Maiden of Spring. It is the time of the first lambs and
of new beginings. Brigit's sacred flame was tended in Leinster in a
sacred center for female Druids. This festival was usually one of the
home and the hearth and was usually presided over by the female head of
the house.
The Sun festivals are MidWinter and MidSummer Solstices as well as the
Spring and Vernal Equinoxes. These festivals mark periods of greatest
imbalance between the Sun and the Moon as well as the periods of
greatest balance. Not much is known about how these Sun festivals were
celebrated by the Celts, if at all. One source I've read claims they
are evidence of Anglo-Saxon influences on later Celtic life and
practice. Most authors state that only the lunar festivals were publicly
celebrated (at least by the Irish). Perhaps the Druids used the Solar
days for Magick and Divination. I am still researching these celebrat-
ions and am not prepared to discuss them in detail this evening.
(2-7,O'Dubhain) Perhaps we should discuss the previous presentation
before we get to the Magickal meaning of the Lunar festivals?
FP>ga
(2-1,Freepowder)you answered it <G>
(2-7,O'Dubhain) Ok I know this was a long spiel but now we can discuss
it.
The following pieces are much shorter with more room for discussion
(2-1,Freepowder)?
(2-7,O'Dubhain) FP>ga
(2-29,Nan) ?
(2-1,Freepowder)the festivals I have herard of samhain etc. are solar?
(2-1,Freepowder)but not agreed upon?
(2-7,O'Dubhain) The Solar festivals are not really ancient Celtic
public festivals.
(2-1,Freepowder)GA
(2-3,Pietra) !
(2-7,O'Dubhain) Samhain is a lunar festival. But More research must be
done on the Solar festivals. ga FP
(2-17,Kenneth 23)Are the Solar festivals mentioned at all in Greek or
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Roman chronicles as Celtic festival days?
(2-7,O'Dubhain) Kenneth >Will get to that question in a minute.
Fp>done?
(2-1,Freepowder)GA
(2-7,O'Dubhain) Nan>ga
(2-29,Nan) two questions, how are the lunar holidays determined
(dates) and what is the connection of
(2-29,Nan) the Sidhe with Beltane?
(2-29,Nan) ga
(2-7,O'Dubhain) Nan>I'll answer those in the following presentation.
Pietra>ga ok
(2-3,Pietra) didn't the people also jump the bonfires?
(2-7,O'Dubhain) Pietra>Yes they did. And sometimes they were sacrificed
in them But that was very long ago. The Human sacrifice was replaced by
animal and agricultural sacrifices.
Kenneth>The Romans influenced the Britains and also the Vikings and
Anglo-Saxons This is where the Sun festivals come from although they
could have been Druid ceremonies closed to the public.
Kenneth>ga
(2-17,Kenneth 23)Hmmm...I see. So as far as readily evident public
festival information goes,
(2-17,Kenneth 23)the Solar festivals are recent -- at least in the sense
of "post-Roman?"
(2-7,O'Dubhain) Kenneth>Yes I believe so. These festivals are part of
the Wiccan year. Because Wicca embraces soo many diff backgrounds and
deities. anyway I'm going to talk a little about the Magickal sig-
nificance of these holidays and festivals now. We will use the Oghams
from Fionn's Wheel to get an inkling of what was really going on during
these festivals. Any other questions before I start?
ok From the "Crane Bag" of Mannanan mac Lyr The Festival of Imbolc
(First Full Moon in Aquarius) The Feast of the Goddess Brigit.
Ogham Symbol "EA":
Koad or Eadha the Sacred Grove
Death (Tarot).
Unity of the Eight Festivals of the Year.
The Wheel of the Year.
forty shades of green.
Interpretation and Meanings:
This is the festival of new beginings. This is the time when most
new life came forth (first shoots of spring, lambs and the childern that
were sired at Beltain). A celebration of the Triple Goddess, showing
the passage of winter and the advent of summer. The Time of the Maiden
who bridges the gap from the Dark Queen of the UnderWorld to the Red
Mother of Life and Plenty. The Mystery here is the unity of Death and
Life through the Promise of the rebirth of the Green World as represen-
ted by Brigit, the Maiden of the hearth, the home, poets and the forge.
Imbolc is the time of divination, augury and seeking of new directions
for the year. I believe that Imbolc is a carry over from an earlier
Goddess religion in Ireland.
Discussion or questions anyone?
(2-1,Freepowder)?
(2-7,O'Dubhain) FP>ga
(2-1,Freepowder)Brigit did poets, who did musicians? <G>
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(2-1,Freepowder)GA
(2-7,O'Dubhain) Well the Dagdha played a mean harp. And Lugh was
multi-talented.
(2-1,Freepowder)LOL
(2-1,Freepowder)no "patron saint" of musicians?
(2-1,Freepowder)GA
(2-7,O'Dubhain) Well Taliesin was the king of Bards And was the greatest
of musicians as well. So he would be your God of Musicians.
(2-1,Freepowder)he was welsh! Amergin maybe? <G>
(2-7,O'Dubhain) Amergin was also a great bard. He seems to be Talies-
in's counterpart. Ok on to Betaine!
From the "Crane Bag" of Mannanan mac Lyr The Festival of Beltain
(First Full Moon after the Hawthorne's bloom) The Feast of Bel and the
twin bonfires.
Ogham Symbol "OI":
Oir Spi'ona'n Eirinen Fair.
Childbirth.
The Spindle of the Wheel.
White or Red.
Interpretation and Meanings:
This is the festival of life. On this day, the sacred fires were lit on
the hill of Tara. Fires were lit on hills across Ireland when the signal
fire was observed until the land was surrounded in a circle of fire.
Beltain marks the begining of summer when the land is filled with
plenty. This a time when the ways between the worlds are open and the
Sidhe are most likely to grant gifts to those who seek them early in the
morning. It is also a time that is central to the entire cycle of
agriculture. It is now when the promise of spring is fulfilled. The
Maypole symbolises the fertility rites of this festival. Strange that
the red and white streamers of the Maypole should remind us of the DNA
Helix of Life. Life is the Spindle and Love is the weave. In Ireland
the people dance around a burning bush in a "serpent" dance. Beltaine is
the time of our maturity and the fulfillment of desires.
Questions or should I go on?
(2-1,Freepowder)?
(2-7,O'Dubhain) FP>ga
(2-1,Freepowder)Bel was the god of the dead?...
(2-1,Freepowder)and this was a festival of life? GA
(2-1,Freepowder)<G> Ok
(2-7,O'Dubhain) There is controversy over whether Belenus is really the
God for whom this festival is named. But Belenus, Bael, Bile and Beil
are all names associted with this festival. Some of theses are Sun Gods
eg "Shining Ones" Irish sources say this that Beltaine really means
Great Fires!<G>
(2-29,Nan) ? Nan>ga
(2-5,JUAN) HELLO EVERYBODY
(2-7,O'Dubhain) Juan Standby please Co in progress
(2-29,Nan) what if there's no Hawthorn around? how do you know when
this festival is?
(2-7,O'Dubhain) Nan>It's commonly called May Day in Western Europe.
That's May 1 or the closet Full Moon to May 1.
(2-29,Nan) ok
(2-7,O'Dubhain) That's the first full moon in Taurus.
(2-17,Kenneth 23)?
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(2-7,O'Dubhain) Kenneth>ga
(2-17,Kenneth 23)Beltane seems to be characterized by masculine symbols
-- was it a special day for men, such as entrance to manhood festivals,
or such?
(2-7,O'Dubhain) Kenneth>It was a day of festivities for both men and
women It's also associated with the first Battle of Moytura. Women and
men both fought in that battle.
(2-17,Kenneth 23)<nod> Was there any particular ascent to adulthood
ritual in Celtic festivities?
(2-17,Kenneth 23)I see...
(2-7,O'Dubhain) All the festivals were used as rites of initiation since
this was a time of gathering of the clans. many times a boy would be
initiated by graduating from warrior training or bardic training he
could then demonstrate his prowess.
(2-17,Kenneth 23)Ah...I see. So anything involving community could be
done on those days (including Bhar Mitzvas :D)?
(2-7,O'Dubhain) Something like that! and also lots of games and
competitions.
(2-7,O'Dubhain) Pressing on here From the "Crane Bag" of Mannanan mac
Lyr
The Festival of Lughnasadh
(First Full Moon in Leo)
The Feast of the God Lugh.
Ogham Symbol "UI":
Uinllean Fea' Ffawyddean Beech or Phagos.
Chieftain.
Magickal Hardness and Resistance.
Ancient Wisdom as a foundation.
Tawny or light roebuck.
Interpretation and Meanings:
This festival is linked to many ancient practices in Ireland. Contracts,
marriages and other binding agreements were made on this day. This is
the day of the Marriage of Lugh. It is also the day when the performance
of the clan chiefs was evaluated and perhaps a new chief was chosen.
This is the time of the great horse fair and fittingly enough the
marriage of the King to the land. This could sometimes involve a ritual
whereby the new king was symbollically mated with a horse, Symbolizing
the Goddess of Sovereignty. The first harvest had already been reaped.
Ogham Symbol "IO":
Pethbol Guelder Rose
The step into the Inner Mysteries.
Pink or Pale.
The dance of life.
The Crane Dance.
Interpretation and Meanings:
Since this festival is linked to the young god Lugh that replaces the
older god Nuada, it is also linked to the mysteries as Lugh is "Samil-
danach" or "multi-talented". It is very possible that a series of
examinations was given to Druidic students on this day, corresponding to
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the series of tests that Lugh had to pass in competitions with the other
Gods before he was admitted to their company. One such contest is in the
throwing of stones or chariot wheels that occurred during the weeks of
this fair. Another is the playing of board games at this time such as
"fidchell", a game played with wooden pieces (possibly Oghams) and
similar we are told to chess. My own opinion is that it was a kind of
divination. The point here being that just as Lugh proved himself worthy
to join the company of the Gods by being "Samildanach", so I interpret
this symbol to imply that new Druids were admitted to the inner
mysteries and Circles by passing their tests during this festival.
(2-7,O'Dubhain) Questions?
(2-17,Kenneth 23)?
(2-7,O'Dubhain) Kenneth!>ga
(2-17,Kenneth 23)Sorry...just one little thing I've always wondered --
Fidchell, and games like it in other celtic groups, are mentioned
frequently in literature and legend. Are there any surviving fidchell
sets? How is information known about the game?
(2-7,O'Dubhain) Kenneth>Not much is known about the game. No sets
survive but it must have been something! Everyone was playing it!<G>
more? ga
(2-17,Kenneth 23)No...that's all, thanks!
(2-1,Freepowder)O'D? GA
(2-7,O'Dubhain) ok
From the "Crane Bag" of Mannanan mac Lyr
The Festival of Samhain
(First Full Moon in Scorpio)
Ogham Symbol "AE":
Amancholl, Mor, Xi, Pe'ine, The Scotch Pine.
Shower of the Way.
Marker of the Ley Lines.
Bringer of Illumination.
The Container of Wisdom,
The Sacred Pine Cone, Buarci'n.
Spirit.
The Sea. Green or Black.
Interpretation and Meanings:
There are many meanings to this symbol. The first is the Sea represen-
ting the darkest depths and also the source of all life. The mystery
here is that as life ends, so it begins in the same place and from the
same source, the Sea (or Otherworld for which it is a symbol). This
celebration honored the Night of the Dead, when the ancestors walked the
Earth once more and the ancient knowledge could be re-acquired. It also
celebrated the mating of the Dagdha with the Morrigan, the Queen of
Death and Darkness, the Washer at the Ford. She gives the Dagdha the
advice to assemble the Aes Dana or skilled ones and to advance upon the
Fomorians at Maige Turedh. The Goddess of War then goes to kill the King
of the Fomorians (Indech mac De Domnann) in his tent at Scetne. The
Second Battle of Maige Turedh (Moytura) is won by the De Danaans on
Samhain. I interpret this story of the Dagdha (The All Father)with the
Goddess of Darkness (The Triple Morrigan) to mean that the will of the
One was united in the Power of Dark and Light to be used during this
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"gray time" of twilight. The Spiritual aspects overcome the Mental and
Physical aspects (the Fomorians and the Firbolgs, defeated in the first
Battle of Maige Turedh) to claim the Land and ALL that is. The victory
of the Spirit assures us that the Wheel will turn eternally and that the
three aspects of humanity are forged together through the two battles of
Maige Turedh. Please read Steve Blamires's excellent interpretations in
his work "The Irish Celtic Magical Tradition". This last marriage of the
Dagdha and Morrigan also represents the mystery of life from death.
I believe that to be the Ultimate Mystery of Druidism or any other
religion.
(2-7,O'Dubhain) questions?
(2-1,Freepowder)?
(2-7,O'Dubhain) Fp>ga
(2-1,Freepowder)did the Irish believe in reincarnation? GA
(2-7,O'Dubhain) Yes they did. They believed that when you were re-incar-
nated, it would hold true to the bloodlines. Like maybe you are your
great grandfather or grand mother re-incarnated!<G>
(2-1,Freepowder)not "karmic" then?
(2-7,O'Dubhain) Not a great deal of karma there. They did hold each
accountable for their life's actions.
(2-1,Freepowder)what about if you are adopted? <VBG>
(2-7,O'Dubhain) he Irish also believed in "fosterage" so that you became
"blood brothers". So I suppose you could re-incarnate in someone else
that way!<G>
(2-1,Freepowder)LOL
(2-7,O'Dubhain) yep.
More questions or What shall we discuss next time?
(2-1,Freepowder)?
(2-7,O'Dubhain) FP>ga you devil!<G>
(2-1,Freepowder)was the Morrigan just death and destruction ...
(2-1,Freepowder)or had she redeeming qualitys?
(2-2,Pietra) celtic Music (lol)
(2-7,O'Dubhain) HAhahaha! She might have played the bones perhaps!<G>
(2-1,Freepowder)ROFL!
(2-2,Pietra) !
(2-7,O'Dubhain) The Morrigan was also the patroness of Magick and
WItches!<G> Pietra>ga
(2-2,Pietra) got another Cd for you Great fire away I declare the
Workshop ended! Thanks for coming you diehards!<G>
(2-29,Nan) thanks O'D! great info see ya next week......if i can
rent a 'puter on the road, sigh
(2-1,Freepowder)good job, as usual! Next time?
(2-17,Kenneth 23)<clapping> Thanks for the presentation! I'm glad I had
the recording option on!
(2-7,O'Dubhain) Ta failte romhat!(you're welcome)
I will post it in the library in the next few days.
(2-29,Nan) what's next week's subject?
(2-2,Pietra) Amam by the Clannad produced by cbs records even has
(2-2,Pietra) the lyrics in Gaelic printed
(2-1,Freepowder)P> ever listen to planxty or de dannan?
(2-7,O'Dubhain) I might touch on Sun festivals and stone circles as well
as passage graves and the Underworld.
(2-17,Kenneth 23)Has human sacrifice been done as a workshop topic?
Esp. symbolic/actual sacrifice of rulers?
(2-29,Nan) bye all, see ya later
(2-2,Pietra) Free>no who does it?
(2-17,Kenneth 23)Bye Nan!
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(2-1,Freepowder)Slan leat Nan
(2-1,Freepowder)P> that's the name of the groups <G>
(2-7,O'Dubhain) Kenneth>Not yet. Slan Nan!
(2-2,Pietra) Free>oops
(2-17,Kenneth 23)That might be a fun topic. Well, fun for us, not for
whoever got sacrificed...
(2-1,Freepowder)P> older more traditional than Clannad...
(2-7,O'Dubhain) Kenneth>It'll take some research to dig out the details
like the Wicker man and other good stuff.
(2-2,Pietra) free> I'm nagging O'Dubh into buying Celtic Odyssey and
(2-2,Pietra) then he'll thank me
(2-1,Freepowder)Enya was IN clannad before she went solo, (useless
trivia)
(2-7,O'Dubhain) Kenneth>Like torturing a volunteer to death to do a
divination.
(2-2,Pietra) free> it's traditional too
(2-7,O'Dubhain) Pietra>I'm going for it just haven't found it yet.
(2-17,Kenneth 23)Enya is part of the Dunnan family, which is most of
Clannad.
(2-1,Freepowder)Music in magick & vice versa, do that O'D!
(2-7,O'Dubhain) FP>Great idea!!
(2-17,Kenneth 23)I was lucky enough to see Clannad in concert last year!
(2-7,O'Dubhain) <----needs to get his Pythagorian stuff from home.
(2-2,Pietra) O'Dubh bbi griosghrua garth 'aicr'
(2-1,Freepowder)P> try the chieftains too.
(2-2,Pietra) ok thanks free
(2-17,Kenneth 23)O'D> I would be more than willing to assist in research
regarding sacrifice, if possible.
(2-2,Pietra) Kenneth >yep says so right here! (in my phamplet)
(2-7,O'Dubhain) Kenneth>Thanks I'll try outlining wwhat i need in a post
to you.
(2-1,Freepowder)P> & the Bothy boys if you like acordian <G>... or was
that Boys of the Lough...hmmm
(2-7,O'Dubhain) Pietra>What is that something about being glad I'm so
sunny when you're near me?
(2-2,Pietra) kenneth > Enya is solo now
(2-17,Kenneth 23)There was a concert w/ the Chieftains and many famous
country/western singers, including Willie Nelsen, Alabama, and others,
which
(2-17,Kenneth 23)showed Country music's Celtic roots.
(2-17,Kenneth 23)p > I know, and I'm sick of waiting for her next album
to come out! (G)
(2-2,Pietra) Thanks I wondered what it meant O'Dubh
(2-17,Kenneth 23)it's been a couple years!
(2-7,O'Dubhain) <_----Thinking about hitting Clancy's in Manhatten.
(2-1,Freepowder)Clancy's are Waaaay Coool!
(2-7,O'Dubhain) Pietra>Are you sure about the spelling?
(2-2,Pietra) O'Dubh > I only tease the people I like Now you're
definitly
(2-2,Pietra) on the way to Clancy's
(2-1,Freepowder)been teaching my Boy Scouts their Irish drinking songs,
will get me in trouble one of these days!
(2-7,O'Dubhain) Pietra>I'll work out the translation later. FP>Yep Tom
Clancy owns the place. What are those scouts adrinkin FP?<G>
(2-2,Pietra) bhi griosghura garth' aicr' gus loinhir ina ciabh mar or
Can see good now I turned the light on
(2-1,Freepowder)O'D how do you find the wood u use in the US? same
trees? close?
3163
(2-7,O'Dubhain) FP>close to the same trees
(2-7,O'Dubhain) Kenneth>I need to upload a file on the similarities and
the locations. Also had a message about it as well.
(2-1,Freepowder)O'D > water but sometimes I wonder what their parents
think when they come home singing Whiskey you're the Divil!
(2-1,Freepowder)>or wild rover no more!<G>
(2-7,O'Dubhain) Just tell them uisce is Gaeilge for water and sounds
like WHiskey!<G>
(2-7,O'Dubhain) Pietra>will translate later.
(2-7,O'Dubhain) Folks>Gotta see a lady about some hugs!<G>
(2-17,Kenneth 23)Does anyone know of ritual use of intoxicants by the
Celts, aside from alcohol?
(2-1,Freepowder)I can't even find a gaelic to english dictionary here!
(2-2,Pietra) all> i like the music because it strikes a chord inside.
but I don't know the lingo at all
(2-7,O'Dubhain) See you in the Forum; same time next week.
(2-1,Freepowder)K> isn't alcohol enough?
(2-2,Pietra) I think this means we get the brush-off now
(2-7,O'Dubhain) Kenneth>Druids drank a lot of strange stuff.
(2-9,Blood Falcon) Hi all
(2-7,O'Dubhain) might post a few brews!<G>
(2-2,Pietra) S'lain o'Dub
(2-7,O'Dubhain) now now Pietra.
(2-1,Freepowder)thanks again O'D!
(2-1,Freepowder)Slan leat!
(2-17,Kenneth 23)I'd love to hear of 'em!
(2-17,Kenneth 23)Slan leat, O'D!
(2-7,O'Dubhain) I do have to do my gentlemanly duties you know!<G>
Slan Agat!
(2-9,Blood Falcon) Bye O'D
(2-7,O'Dubhain) Beannacht De' is Bande' leat!
(2-17,Kenneth 23)Slan abhaile!
CELTIC WORKSHOP #4 - CELTIC MUSIC
This an edited transcript of the fOURTH Celtic Workshop presented by
Searles O'Dubhain. The topic for the evening was scheduled to be
Celtic Music and Magick in general, the Role of Bards and Druids in
Celtic Music, the Music Ogham - Aradach Fionn, Tree tones and their
musical associations and some example folk songs and their interpreta-
tions.
(2-11,Nan) hi!
(2-8,O'Dubh) I see you found a laptop!<G>
(2-11,Nan) I've got to get used to translating to west coast times <g>
(2-8,O'Dubh) It's like 7 there right?
(2-11,Nan) actually i rented a IIsi (mac)
(2-11,Nan) yep
(2-11,Nan) i decided to go for the color <g>
(2-2,Rilla) Evening!
(2-8,O'Dubh) what sort of work are you doing?
(2-11,Nan) hi n huggs rilla
(2-8,O'Dubh) Hugs Rilla!
(2-2,Rilla) hugs!
(2-8,O'Dubh) Rilla.We are gathering up here.
(2-2,Rilla) mind if I lurk?
(2-8,O'Dubh) No prob
(2-11,Nan) work? well......I'm getting ready to move into my new house
3164
in June...
(2-8,O'Dubh) Hi LF!
(2-11,Nan) making decisions like carpet, paint etc.
(2-9,Rose) Rose?
(2-8,O'Dubh) Hi Rose!<G>
(2-11,Nan) sorta work sorta not
(2-9,Rose) Hi!
(2-4,Lord Falcon) <bow>Good evening all
(2-11,Nan) hi rose
(2-20,Freepowder) Dia duit all!
(2-11,Nan) hi falcom
(2-2,Rilla) Hi all!
(2-9,Rose) Yes, Hello!
(2-11,Nan) hi fp
(2-8,O'Dubh) Dia duit, a Fhreepowder!
(2-20,Freepowder) oh yeahm hang on
(2-20,O'Ba'n) There, that's better!
(2-8,O'Dubh) Everyone here knows we are gonna do a Workshop, right?
(2-20,O'Ba'n) Ta'
(2-8,O'Dubh) Slainte!
(2-8,O'Dubh) <=====Typing is getting worse instead of better.
(2-20,O'Ba'n) I have a dram o' the creatur right here too! Slainte"
(2-22,Wren) Hi, folks. Dia dhuit.
(2-2,Rilla) Dia dhuit, Wren!
(2-8,O'Dubh) Dia Dhuit, a Whren!<G>
(2-20,O'Ba'n) O'd how do you say hello to a bunch of folks, same way?
(2-22,Wren) Hey Rilla, brought some chocolate chips cookies .... <g>
(2-2,Rilla) ha!
(2-8,O'Dubh) FP>yep!
(2-2,Rilla) <swat!>
(2-2,Rilla) no fair!
(2-2,Rilla) I wont look!
(2-20,O'Ba'n) ok.
(2-8,O'Dubh) well boys and girls shall we start clearing our throats?
(2-22,Wren) ahem
(2-20,O'Ba'n) ARRRGGGHHH, hack hack!
(2-8,O'Dubh) <======listening to the hackers.<G>
(2-9,Rose) Hmmm.
(2-2,Rilla) hehe
(2-2,Rilla) ahem!
(2-2,Rilla) <how's that?>
(2-11,Nan) cough cough
(2-8,O'Dubh) Ok let's get started!
(2-11,Nan) <ptuie> 'scuse me <g>
(2-8,O'Dubh) Before I begin let me say a few words about how the
Workshop is conducted. We will first hear from a presenter, tonight
that is me. If you have a question type in a ? and I will acknowledge
you by tyoing "ga" at and appropriate time. When you have finished your
question type "ga" to let me know that I may respond. When
we are finished I will acknowledge the next questioner in a similar
manner. If you have a comment or additional information to provide
on a topic, please use the "!" to signal me. I will also cycle through
those with comments in a similar manner. If their are no questions at
this point I will begin tonight's presentation.
(2-5,Seanchai) ?
(2-8,O'Dubh) The topics I plan to cover tonight are:
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Music and Magick in general.
Role of Bards and Druids in Celtic Music.
Aradach Fionn, Tree tones and associations
Some example folk songs and interpretations.
(2-8,O'Dubh) Seanchai ga.
(2-5,Seanchai) Patience is a virtue I need to learn in a hurry.
(2-5,Seanchai) I was going to ask, what's tonight's topic.
(2-8,O'Dubh) ok !<G>
(2-5,Seanchai) Ga
(2-20,O'Ba'n) LOL!
(2-11,Nan) lol
(2-9,Rose) ditto
(2-8,O'Dubh) Anyone that has ever done Magick knows that it involves
resonances and associations. Magick has many color associations as well
as musical associations. We have all experienced the magick of music in
contemporary music. Sometimes this can be in the form of attending
a concert, othertimes it can be when we are alone and listening to our
favorites tunes. Modern day religious services take advantage of the
Magick inherit to music to enhance their worship services. This can be
in singing hymns or hearing organ and choral anthems. I'm sure that we
will all agree that music in such sitruarions alters our state of being.
We are uplifted and changed by the ritual music we experience. It
should be no surprise that the ancient Celts used music in a similar
manner. In Morgan Llwellyn's "Druids" we find an example of such a
Druidic use of music in Magick. The chief Druid of a village would
greet the Sun with song and lead the village each day in welcoming the
Sun back from the Underworld. When the Sun set, another farewell song
was enjoined. This practice is still followed by some in Celtic lands to
this day. Examples of such incantations and greetings to the Sun
may be found in the "Carmenica Gadetica" a vast resources of ancient and
rercent Celtic verse and song.
(2-8,O'Dubh) Please pardon the typos!<G> In many Magick systems, Words
of Power using the names of the Gods are used to create resonances
within the Magical Circle so that the Magicians may attain a higher
state of awareness. The use of these words also serves to open the
internal "Power Centers" or "Chakras" of the participants. These
godnames are constructed using the letters of the Magickal alphabets of
the respective Magickal systems as well as the natural tones and the
corresponding resonances that are associated with each letter or symbol.
For example:
YHVH Yud Heh Vahv He
(a Kaballistic godname)
(2-8,O'Dubh) An incantaion of a godname becomes a chant with its own
inherent melody and rhythm. Such sounds generated form an occult
alphabet are thought by Magicians to have inherit Power in their sounds
and to generate Magickal resonances within the Magician and the Circle.
It is my belief that the ancient Celts and Druids used music and sounds
from their secret Ogham alphabet to aid them in working Magick in a
similar manner.
(2-8,O'Dubh) Druidic Bards studied for 15 to 20 years to learn the
epics, chants, spells and histories of their peoples and clans. These
works were memorized exactly and were a requirement for advancement to
a higher or inner level of the Druidic ranks. The works had to be
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rendered with feeling so that the listener would be spell bound and
consequently could relive the event. The Irish Druids had the following
classes of Bards:
Class # of Epics
__________________________________________
Driseg 20 (the Beginner)
Foclaic 30 (Advanced beginner)
Cili 100 (Journeyman)
Anraid 175 (Master/Warrior)
Ollomh 175+ (Doctor/Judge)
(2-8,O'Dubh) Bards learned to play the pipes, the whistle, the harp, the
lyre, the flute, the sistrum and the bodrun among other instruments.
According to Murry Hope these instruments, were used based upon the mood
or tone that the particular Bardic work required. He gives a table of
the following correspondences:
The Flute - Air (later the Organ)
The Harp - Water
The Sistrum - Earth (The Bells or Bodrun)
The Lyre - Fire
Poets and Bards carried branches with bells and amulets attached to
them. A beginner's branch would be bronze, journeymen carried a silver
branch and the Master Bards carried a golden branch. The music of the
bells would announce the Bard's presence and an impending performance.
(2-8,O'Dubh) Nan ga
(2-11,Nan) what's a sistrum?
(2-11,Nan) ga
(2-8,O'Dubh) It's a stringed instrument that one beats I believe.
Anyone got an opinion?
(2-2,Rilla) Ray confirms that.
(2-20,O'Ba'n) ?
(2-2,Rilla) Precursor of the lute maybe?
(2-8,O'Dubh) perhaps.
(2-9,Rose) I understand that one shakes it like Isis does in the
pictures.
(2-22,Wren) Similar to a hammered dulcimer?
(2-8,O'Dubh) That's what I was thinking, Wren.
(2-11,Nan) or a tambourine?
(2-9,Rose) I have a picture of one...
(2-8,O'Dubh) Rose ga
(2-9,Rose) it looks like a tennis racket.
(2-9,Rose) with hooks.
(2-8,O'Dubh) And you beat it right?
(2-9,Rose) I think so.
(2-8,O'Dubh) ok Nan any further questions?
(2-11,Nan) got it, thanks
(2-9,Rose) shake it.
(2-20,O'Ba'n)an ancient metal frame with numerous metal rods that jingle
when shaken, websters.
(2-9,Rose) bravo.
(2-8,O'Dubh) great!
(2-20,O'Ba'n) ?
(2-11,Nan) no, ga
(2-8,O'Dubh) O'ba'n?
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(2-8,O'Dubh) ok let's roll!
(2-20,O'Ba'n) wait
(2-8,O'Dubh) O'ban ga!
(2-20,O'Ba'n) are the instruments dedicated to...
(2-20,O'Ba'n) their various areas based on the tonal range they cover
or...
(2-20,O'Ba'n) the quality of the sound?
(2-20,O'Ba'n) ga
(2-8,O'Dubh) It's the quality of the sound mostly. The same way they
would be scored in an orchestra for instance.
(2-20,O'Ba'n) ok.
(2-20,O'Ba'n) ga
(2-8,O'Dubh) ga
(2-20,O'Ba'n) no, you ga!
(2-20,O'Ba'n) <G>|
(2-8,O'Dubh) My own belief is that the Bards usually accompanied
themselves with the harp as they recited their repertorie. Just as
Oghams were used as keys to memory with verses being linked by assonance
and alliteration, I believe that each Ogham had a unique tone or note
associated with it on the harp. The tone or string was struck as the
Ogham sound was spoken or sung two notes per line. The begining and
ending notes serving to connect each line to the next line in a
continuing stream. In the world of my my imagination I can hear the
tones and words of the Bards echoing as they float upon a wave of melody
acroos the room. The sound reminds me of chanting monks or the
plainsong of worship (similar to modern Anglican or Roman Catholic
Plainsong).
(2-8,O'Dubh) Sean O'Boyle, a late Irish scholar, made an attempt to
interpret "Aradach Fionn" (Fionn's Ladder) as harp tabulature using
Oghams. He suggested that the Irish practice harp that has only 20
strings has a 1 to 1 correspondence to the first 20 Oghams. As far as I
know,no records survived to reach us verifying his theory. It seems to
make sense to me but I only speculate.
(2-8,O'Dubh) A modern work "Trees for Healing" by Chase and Pawlik,
reinforces this belief for me. This book is all about trees, their lore
and their spirits. It describes techniques for meditation to determine
the harmonic resonaces for a variety of trees. I believe that the
ancient Druids also detected certain harmonic tones for each tree and
used then in their Tree Ogham Alphabet. If we use the tones that have
been rediscovered by Chase and Pawlik and combine them with the ancient
chants, incantations and songs of Taliesin and Amergin, we may also be
able to work powerful Magicks. This Magick can take any form from
enchanting an audience to calling the winds. The Greek Bard Orpheus was
able to walk between the worlds in this manner and so can we. I list
the trees and the derived modern tonal correspondences below:
Ogham Old Irish English Musical Note
____________________________________________________
B Beith Birch F
L Luis Rowan C
F Fearn Alder E
S Saille Willow F
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N Nuin Ash G
____________________________________________________
H Huathe Hawthorn B
D Duir Oak F
T Tinne Holly G
C Coll Hazel D
Q Quert Apple. D#
____________________________________________________
M Muin Vine G
G Gort Ivy G
Ng Ngetal Reed F
St Straif Blackthorn B
R Ruis Elder A
____________________________________________________
A Ailim Silver Fir A
O Ohn Furze E
U Ur Heather B
E Eadha White Poplar E
I Ioho Yew F
____________________________________________________
Ch,Ea Koad Grove F
Oi,Th Oir Spindle C
Ui Uilleand Honeysuckle D
Ph Phagos Beech A
Xi Mor The Sea G
(2-8,O'Dubh) Some of these tones were derived by meditation and
resonance, some are based upon the colors associated with the Oghams. My
suggestion is to
(2-11,Nan) ?
(2-8,O'Dubh) find such a tree yourself and to meditate under it. play a
pipe, a whistle or a harp (even a guitar will do in a pinch!<G>) until
you find
(2-22,Wren) ?
(2-20,O'Ba'n)?
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the correct tone for the tree. Other tones will reflect
from the tree. The "soul tone" of the tree will be absorbed and you
will possibly feel a tingle of energy that is released by the Spirit of
the Tree. This experience is somewhat akin to the common belief in
Ireland (even today) that a particularily gifted musician, harper or
piper has been taught by the Sidhe (famed for their enchanted music).
Celts believe in harmony and rightness in all things and particularily
in Nature.
(2-8,O'Dubh) Nan ga
(2-11,Nan) I noticed that many different oghams had the same note...
are these the same notes or are they in differing octaves? ga
(2-8,O'Dubh) The table I presented is not cast in stone!<G>
(2-11,Nan) or even in wood? <G>
(2-8,O'Dubh) The first approach has each ogham on a different tone For
Fionn's ladder for instance. The second approach used meditation
techniques to determine the "soul tones" of the trees Some trees
evidently have a similar feel to them. I think that the table needs
some work myself. Perhaps one of the more musically gifted members
could undertake such a study!
(2-24,da Medic) ?
(2-8,O'Dubh) ?<G>
(2-8,O'Dubh) ga Nan
(2-8,O'Dubh) additional questions?
(2-8,O'Dubh) If not then Wren was next.
(2-20,O'Ba'n) !
(2-11,Nan) no, i think wren had some though
(2-8,O'Dubh) Wren ga
(2-22,Wren) Already answered, thanks. Gotta go, g'nite!
(2-8,O'Dubh) Sla'n Wren!
(2-11,Nan) g'night wren
(2-8,O'Dubh) O'ba'n ga
(2-20,O'Ba'n) need to have the transmogrification of what tree is which
out west for me to do it...
(2-20,O'Ba'n) but with that I'd love to do the tree/tone thing!
(2-8,O'Dubh) Ok I'll put a table in the library this week.
(2-20,O'Ba'n) GA
(2-24,da Medic) does this explain the prevalence of willow/oak in celtic
magicks? ga.
(2-20,O'Ba'n) Cool!
(2-8,O'Dubh) da Medic ga
(2-24,da Medic) sorry, saw the ga.
(2-8,O'Dubh) Yes it does to some extent. I have entire books on nothing
but healing properties of trees. I'm sure Druids knew much more.
(2-11,Nan) ?
(2-8,O'Dubh) Nan ga
(2-11,Nan) could you please post a bibliography of some of those
books??? (pretty please?)
(2-11,Nan) ga
(2-8,O'Dubh) Ok will do that as well this week!<G>
(2-20,O'Ba'n) yes! yes!
(2-8,O'Dubh) Now to continue...
Some of this Magick comes down to us today in the form of
folk songs still sung in the outer reaches of Ireland and the British
Isles. Such a song is the "Padstow May Song" from Padstow, Cornwall
(in part):
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"Unite and unite and let us unite
For summer is acome unto day
And whither we are going we will all unite
In the merry morning of May."
"I warn you young men everyone
To go into the greenwood and
fetch your May home."
"Arise up Mr. _______ and joy you betide
And bright is your bride that lies
by your side."
"Arise up Mrs. _______ and gold be your ring
And give to us a cup of ale the merrier
we shall sing."
"Arise up Miss ______ all in your gown of green
You are as fine a lady as wait upon the Queen."
"Now fare you well, and we bid you
all good cheer
We call once more unto your house
before another year."
(2-8,O'Dubh) I interpret this song to mean this:
This song is sung on Beltaine and is said to
charge the atmosphere of the festival. It
symbolizes the marriage of the youth with
the land. (Unite and unite and let us unite)
It also adresses 3 individuals: A man, a
woman and a Maiden in a green gown
(who represents Nature).
This song is sung around the May Pole or
May bonfires in the evening (and prior to
anyone escaping to the outer folds of
darkness for an evening of bliss <g>).
��������������������������������������������������������������������������������
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(2-8,O'Dubh) Another ancient folk song that has hidden meanings of
Magick is the song "Green Grow the Rushes":
" One of them is all alone and
ever more shall be so.
Two of them are lily-white boys
all clothed all in green Oh!
Three of them are strangers o'er the
wide world they are rangers.
Four it is the Dilly Hour when
blooms the Gilly Flower.
Five it is the Dilly Bird that's
seldom seen but heard.
Six is the Ferryman in the boat that
o'er the river floats, Oh!
Seven are the Seven Stars in the Sky,
the Shining Stars be Seven, Oh!
Eight it is the Morning's break when
all the World's awake, Oh!
Nine it is the pale Moonshine,
the shining Moon is nine, Oh!
Ten Forgives all kinds of Sin,
from Ten begin again, Oh! "
(2-8,O'Dubh) This song can be interpreted to mean:
1. There is One Power.
2. The God has two aspects (Light and Dark).
3. The Celts are a wadering people with
the sacred number of "3".
4. The 4th Ogham is the Alder sacred to Bran
the Blessed and his sister Branwen "the
Gilly Flower".
5. The Wizard Merlin as well as the sacred
number of the Celtic Gods (not to mention
the number of points on a Pentagram).
6. Keridwen's Coracle that ferries us to
the Underworld.
7. The sacred number of sea gods and the stars
in the crown of Arianrhod.
8. The number of judgement or resurrection.
9. The Triple Moon Goddess Thrice emphasized
The number of Priestesses that guard the
Cauldron of Rebirth.
10.The necessity to find our "True Selves"
in order to understand the Inner Mysteries.
The endless cycle of death and rebirth.
(2-8,O'Dubh) Everone still awake?<G>
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(2-20,O'Ba'n) ?
(2-2,Rilla) <I am!>
(2-8,O'Dubh) O'Ba'n ga!
(2-20,O'Ba'n) this is your interpretation?
(2-20,O'Ba'n) GA
(2-8,O'Dubh) It is also Murry Hope's interpretation. I have seen a
different version of this song.
(2-20,O'Ba'n) <patting self on back> suits me! GA
(2-8,O'Dubh) that is used by OATh coven and had hoped that perhaps they
would be here tonight.
(2-24,da Medic) !
(2-8,O'Dubh) da Medic ga
(2-24,da Medic) Cunningham also had summat similar ga.
(2-8,O'Dubh) Which book?
ga
(2-24,da Medic) Not sure, will check & advise, methinks in Earth Air
Fire water ga
(2-8,O'Dubh) Ok I have that one here will check in a min. let's finish
up a bit first!
(2-8,O'Dubh) Perhaps some of you have some ancient or even modern Celtic
folk songs that you would like to share with us this evening? You could
enter them here and we could discuss them in detail or maybe just take
them to our hearts and embrace their inner messages (for Celtic Music is
a music of the Heart and Soul). I know that many of you are very into
Celtic Music. I'd like to have each of us contribute the names and
titles of our favorite performers and songss.
(2-8,O'Dubh) My favorite song is the "Rising Of the Moon" by the Clancy
Brothers and Tommy Liam.
(2-24,da Medic) !
(2-8,O'Dubh) da Medic ga
(2-24,da Medic) Joe doughterty's lament, black 47
(2-24,da Medic) ga
(2-8,O'Dubh) ok ! Others?
(2-20,O'Ba'n) <embarrased> all mine deal with young maidens getting
taken advantage of or with drinking, mostly poiti'n (e.g.Cruiscean lan)
(2-11,Nan) !
(2-8,O'Dubh) hahaha LOL O'Ba'n !!
(2-20,O'Ba'n) !
(2-8,O'Dubh) O'Ba'n ga
(2-26,Adam) ?
(2-11,Nan) there are sooooo many i can't chose a favorite, but one of
the more interesting is "the Tain" by Horselips ga
(2-8,O'Dubh) neat nan!
(2-20,O'Ba'n) Do you know Ben phagin? I have it but no translation, also
the well below the valley o!
(2-8,O'Dubh) Most Celtic songs I've heard always have a hidden meaning
(2-20,O'Ba'n) GA
(2-8,O'Dubh) un minuto OB!
(2-8,O'Dubh) Adam question? ga
(2-26,Adam) OD, I lost some of your send :P Which is your favorite
song?
(2-8,O'Dubh) Adam> My favorite song is the Rising of the Moon. by the
Clancy Brothers and Tommy Liam.
(2-24,da Medic) !
(2-20,O'Ba'n) O'flaherty's drake!
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(2-26,Adam) thanks :)
(2-8,O'Dubh) OB>Have that one as well.
(2-8,O'Dubh) OB ga
(2-24,da Medic) gotta go do the work thing-Blesed Be! ga
(2-20,O'Ba'n) that one is all about english occupation and resistance as
related to a duck <G>
(2-11,Nan) lol
(2-8,O'Dubh) OB>I know it well (it's about a goose I thought)
(2-20,O'Ba'n) how 'bout 5 (or 7) nights drunk!
(2-11,Nan) ?
(2-8,O'Dubh) But it's really about a man that was killed by the
English. They had to sing it in riddles to avoid being hanged.
(2-20,O'Ba'n) O'D> and how we has plenty of relatives to take up the
fight!
(2-8,O'Dubh) That's right. I am reading Trinity right now. about the
fight for home rule.
(2-8,O'Dubh) more favorites out there?
(2-4,Da Shad) OD, went to an Irish festival this weekend...
(2-2,Rilla) <great book!>
(2-4,Da Shad) and was really shocked at how strong a presense that the
IRA had there, several booths for signing petitions and sending money to
the IRA. Pledges even!
(2-20,O'Ba'n) "bad luck to the savage to grease his white cabbage that
wantonly murdered me beautiful drake" BTW Drakes are male ducks...
(2-20,O'Ba'n) Ganders are male geese <G>
(2-11,Nan) <---going to the Chieftans next w'end <VBG>
(2-20,O'Ba'n) <green>
(2-8,O'Dubh) Da Shad>They need to do something settle the issues up
there.
(2-8,O'Dubh) OB>Yer right yer scoundrel.
:P~
(2-8,O'Dubh) Nan>great!
(2-8,O'Dubh) Any ideas about next week's Workshop?
(2-4,Da Shad) If the IRA really wanted to get the brits out...
(2-8,O'Dubh) Hint hint hint!
(2-4,Da Shad) they just need to blow up the shipyards in Northern
Ireland.
(2-20,O'Ba'n) I spoke to an Irishman who was probably in the IRA
since he denied it...
(2-4,Da Shad) Once there is no more economic value in northern ireland-
...
(2-11,Nan) how about a workshop on stone circles etc.
(2-4,Da Shad) there owuld be no more need for the brits to keep troops
there.
(2-20,O'Ba'n) his theory was for the Brits to just pull out, I said
"bloodbath would follow", he said...
(2-8,O'Dubh) Nan> Great idea!!
(2-4,StonedAgain) Just call me stonie! (g)
(2-20,O'Ba'n) yes for 3-5 yrs then it would settle down and achieve
normalcy with the rest of Ireland
(2-11,Nan) is this wkshp officially over? (loggin on long distance
here)
(2-20,O'Ba'n) one would guess <G>
(2-8,O'Dubh) yes Nan we're done for the night.
(2-2,Rilla) Nice job, Odie!
(2-4,Shadow Hawk) Gee, didn't realize that there was a workshop going
on, sorry.
(2-2,Rilla) <impressed>
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(2-8,O'Dubh) Thanks Rilla!<G>
(2-11,Nan) thanks for another great one O'D', see y'all next week!
(2-8,O'Dubh) Sla'n Nan!
(2-11,Nan) bye
(2-8,O'Dubh) Ta failte romhat!
(2-2,Rilla) night Nan~!
(2-20,O'Ba'n) gabhaim buiochas, O'Dubh
(2-20,O'Ba'n) Slan nan!
(2-20,O'Ba'n) did I get that right O;d?
(2-8,O'Dubh) OB>A Gaeilge/Bearla dictionary is a dangerous thing to
have!
(2-20,O'Ba'n) ROFL! TOO RIGHT!
(2-20,O'Ba'n) do you know the tune well below the valley?
(2-2,Rilla) OB> are you a Bard?
(2-8,O'Dubh) OB> no
(2-20,O'Ba'n) R> wannabe
(2-2,Rilla) do you do music?
(2-20,O'Ba'n) I suspect that has all kinds of hidden meanings,
will send in msg so you can figger it out <G>
(2-26,Adam) OD, I enjoyed sitting in on the workshop :)
(2-26,Adam) it was my first in this forum.
(2-20,O'Ba'n) R> *I* play Feadog! (tinwhistle)
(2-8,O'Dubh) Adam>Thanks for coming!
Go raibh maith agat!<G>
(2-20,O'Ba'n) pleased to have you Adam!
(2-2,Rilla) oh!
(2-2,Rilla) neat!
(2-15,SCOTT ZAGER) M
(2-8,O'Dubh) OB> I bet rising Of the Moon Is great on the tin whistle.
My daughter plays it on her flute.
(2-20,O'Ba'n) R> AND it's a grand Irish voice I';m havin' <laughing
hysterically>
(2-8,O'Dubh) Rilla> Guess what?
(2-2,Rilla) I saw all kinds of cool stuff in the Lark in the Morning
catalog
(2-2,Rilla) tin whistles and ancient instruments...
(2-2,Rilla) they were really expensive though
(2-8,O'Dubh) At my daughter's Episcopal Church this weekend they are
going
to have a shamnistic dancer!<G>
(2-20,O'Ba'n) O'd, it's ok but fenian men is better
(2-2,Rilla) OB> voice??? I've never HEARD it...so I wouldnt know <G>
(2-8,O'Dubh) O'B>Methinks I like the Men of the West better.
(2-2,Rilla) OD> really?
(2-20,O'Ba'n) <singing> "the lark in the morning she whistles and she
sings
and she flys across the meadow with the dew all on her
wings"
(2-2,Rilla) cool!
(2-2,Rilla) <smile> very nice!
(2-2,Rilla) Now where's the TAPE?
(2-2,Rilla) or WAV file?
(2-2,Rilla) hehehe
(2-8,O'Dubh) Yep Rilla>She's gonna be raising a Christian Power Cone I
guess!<G>
(2-20,O'Ba'n) I have a tape, marty Burke, must make a copy & send it to
you O'd
(2-2,Rilla) OD> Power is Power <G>
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(2-2,Rilla) I learned all I know in High Mass <G>
(2-4,Shadow Hawk) Hmmm, OD, that's MUCH too phallic a symbol for
christians
to raise!
(2-4,Shadow Hawk) How high were you in mass, rilla?
(2-20,O'Ba'n) Bonewits has a lot on that, rituals VERY similar
(2-8,O'Dubh) I must be there to make sure they don't fry themselves!<G>
(2-2,Rilla) SH> heheheh
(2-4,Shadow Hawk) (snicker)
(2-2,Rilla) o/~ memories o/~
(2-2,Rilla) OD> make em ground!
(2-8,O'Dubh) "O the risin o the Moon
the risin o the Moon
Many a pike was a flashin"
(2-2,Rilla) what are we doing for Beltaine?
(2-8,O'Dubh) "by the Risin o the Moon!"
(2-26,Adam) y'all, I got to leave the room now...
(2-4,Shadow Hawk) Rilla, we be raisin a cone of power (g)
(2-2,Rilla) SH> did Sz tell you that I am definitely coming to Fla?
(2-26,Adam) I am talking with a very dear friend...
(2-8,O'Dubh) I'm heading to OATh for Beltaine if they'll have me.
(2-2,Rilla) SH> a raisin?
(2-2,Rilla) <G>
(2-2,Rilla) oh!
(2-4,Shadow Hawk) Bye Adam!
(2-2,Rilla) lucky you!
(2-26,Adam) thanks again :) MP
(2-4,Shadow Hawk) No she didn't Rilla
(2-8,O'Dubh) Sla'n Adam!! Next week and check library 16 out!
(2-26,Adam) I have been, OD :)
(2-2,Rilla) SH> thought we could all stay at the Hyatt..under the
waterfall!
(2-2,Rilla) <G>
(2-8,O'Dubh) Great!!
(2-2,Rilla) night Adam!
(2-8,O'Dubh) Beannacht leat!
(2-2,Rilla) nice to see you again!
(2-4,Shadow Hawk) Rilla, if you want, I can stay down all night....
(2-4,Shadow Hawk) I have my own scuba equipment (g)
(2-2,Rilla) hahahahahahah....an extra set??
(2-8,O'Dubh) OB>BTW what was that first thing in that post you sent me?
(2-4,Shadow Hawk) I would bring an octopus for you.
(2-2,Rilla) time for me to go too folks...
(2-8,O'Dubh) Sounded like "Quiet child"
(2-2,Rilla) Odie> thanks!!!
(2-2,Rilla) this was wonderful!
(2-4,Shadow Hawk) Nite Rilla
(2-8,O'Dubh) or listen up kiddies!
(2-8,O'Dubh) Rilla no prob. A labor of love!<G>
(2-2,Rilla) <G>
(2-2,Rilla) it shows
(2-8,O'Dubh) Hugs!
(2-20,O'Ba'n) "Come and tell me sean o'ferrel, tell me why you hurry
so..."
got me goin o'd, "is there a bathroom on this floor"
(2-8,O'Dubh) no not that one
(2-20,O'Ba'n) (had to go change a diaper, yuck)
(2-8,O'Dubh) the one where the arch Druid said
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(2-20,O'Ba'n) oh! hang on ...
(2-8,O'Dubh) The reply was "He is the Father".
(2-8,O'Dubh) "Hush me Buch all hush and listen and
his cheeks were all a glow!"
(2-20,O'Ba'n) Can't find it right now, was supposed to say "hush
children"
and "yes father"
(2-8,O'Dubh) "I bear orders from the captain, get you ready quick and
soon,
for the pikes must be together"
(2-20,O'Ba'n) "I bear orders for the captain get ye ready wuicka nd
soon...
(2-8,O'Dubh) "by the Risin o the Moon!"
(2-20,O'Ba'n) wuicka? a new religion? <G>
(2-4,Shadow Hawk) Wuicka-Wombat wicca (g)
(2-8,O'Dubh) OB>Great I thought it said "Quiet child and He is the
Father!"<G>
(2-20,O'Ba'n) O'd >LOL!< do you know the wearin' of the green? same
tune.
(2-8,O'Dubh) Yes!! "They're hangin men and women for the Wearin o the
Green!"
(2-20,O'Ba'n) a gaeilge/bearla dictionary is a dangerous thing. <G>
(2-8,O'Dubh) hahahahaha!
(2-20,O'Ba'n) BTW how do you say Andrew jacob in gaelic?
(2-20,O'Ba'n) my eldest <G>
(2-8,O'Dubh) <=====not a clue.
(2-8,O'Dubh) I'll ask in FLEFO!
(2-20,O'Ba'n) nuts.
(2-20,O'Ba'n) my middle is Michilene Og <G> (sp?)
(2-20,O'Ba'n) flefo?
(2-20,O'Ba'n) son that is
(2-8,O'Dubh) BTW
Conor mac Nessa from the Tain was Called Conor son of
Nessa
but Nessa was his Mother!<G>
(2-20,O'Ba'n) Really!
(2-8,O'Dubh) yeppers!<g>
(2-20,O'Ba'n) were they matrilineal?
(2-20,O'Ba'n) :0
(2-8,O'Dubh) They were bilineal!<G>
(2-8,O'Dubh) Mostly the fathers side though!
(2-20,O'Ba'n) LOL!
(2-8,O'Dubh) However they did marry the Picts
and made them agree to trace lineage on the Mother's
side!<G>
(2-20,O'Ba'n) I heard somewhere they were matrilineal, since they were
quite open sexualy
(2-20,O'Ba'n) <G>
(2-8,O'Dubh) The women had a lot of different partners.
and the men went both ways
if you can believe a lyin Roman that is!<G>
(2-20,O'Ba'n) yup, so how do you know WHO your father is? <VBG>
(2-8,O'Dubh) Simple!! Yer da's the one that wins the fights!<G>
(2-20,O'Ba'n) the Romans were...uh... a little...ethnocentric? <G> >LOL!
(2-20,O'Ba'n) have you got any music by planxty, or dedanan?
(2-8,O'Dubh) OB.No I wish I did though.
(2-20,O'Ba'n) Great stuff, traditional.
(2-20,O'Ba'n) or Shanachie records, mail order, HoHokus (?) NJ
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(2-20,O'Ba'n) they have an excellent Celtic catalog
(2-8,O'Dubh) that's Hoboken and it's close to me now!
(2-20,O'Ba'n) if you can't find them find a Ladysmith Black Mombasa
record and ck the pub, that's them
(2-8,O'Dubh) ok bro thanks!<G>
(2-20,O'Ba'n) those are the guys that backed up paul simon on graceland
(At this point we all retired to the VB&G for some shots o Uisce
Beatha!<g>)
��������������������������������������������������������������������������������
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Celtic Worshop #5 - The Celtic Otherworld
This is the transcript of the fifth Celtic Workshop - The Celtic
Otherworld. We engaged in a brief period of socialization before and
after the conference. I include that here to give an idea of the spirit
and atmosphere with which everyone approaches the task at hand!<G>
......Searles
(2-2,Freepowder) Dia duit aNhan!
(2-2,Freepowder) Dia duit aShearles!
(2-5,Nan) huh? <g>
(2-2,Freepowder) hello, in Ir. Gaelic
(2-5,Nan) ahhhh, thanks
(2-6,O'Dubhain ) Dia Dhuir, a Shean!
(2-5,Nan) hi O'D
(2-6,O'Dubhain ) Hiya Nan!!
(2-5,Nan) i'm probably gonna be a pretty quiet participant
tonight, 'cause i'm watching the oscars at the same time <g>
(2-2,Freepowder) SEE! I am psychic!
(2-2,Freepowder) oh, did you get my translation <G>
(2-2,Freepowder) 'sok Nan, I'll fill in for you <G>
(2-6,O'Dubhain ) Close but no cigars!:)
(2-3,Wren) Hi, guys. Who's singing?
(2-6,O'Dubhain ) Hi Wren!!
(2-2,Freepowder) i figgered that <G>
(2-5,Nan) hi wren
(2-2,Freepowder) Dia duit aWhren!
(2-6,O'Dubhain ) FP will have to do the singin tonight.
(2-6,O'Dubhain ) I am the Seanchai tonight!<G>
(2-2,Freepowder) "I left my haaaaaaart in knockaknorra"
(2-3,Wren) Ah, you're being serious.
(2-6,O'Dubhain ) "Three things about the drink. "
(2-3,Wren) FP> Looovely
(2-6,O'Dubhain ) "To have it. To Hold it, and to p[ay for it!"<G>
(2-2,Freepowder) hahahah!
(2-2,Freepowder) My wee phrase book is not up to the task, I guess. <G>
(2-6,O'Dubhain ) Good evening SUZAN!<G>\
(2-3,Wren) Alas, ald
(2-2,Freepowder) Dia duit aShuzan!
(2-14,SUZAN) hello all... OD!
(2-3,Wren) Alas, alad, that is
(2-6,O'Dubhain ) FP>Some of these sayings can't be literally translated.
(2-2,Freepowder) alad? thought that was alack?
(2-6,O'Dubhain ) Tonight we talk Cosmology!<G>
(2-5,Nan) hi susan
(2-2,Freepowder) too right, uh....what do you call those?
(2-3,Wren) If you're going to have a lass, you should have a lad
(2-2,Freepowder) LOL! W
(2-2,Freepowder) is cosmo here?
(2-6,O'Dubhain ) Yes!!! We have the Irish and Welsh Cosmos! Tonight
only!<G>
(2-2,Freepowder) LOL!
(2-6,O'Dubhain ) For the sake of $$$$ Shall we begin?
(2-2,Freepowder) ok
(2-3,Wren) <polite applause>
(2-6,O'Dubhain ) "Celtic Workshop #5 - The Otherworld"
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Before I begin let me say a few words about how the Workshop is
conducted. We will first hear from a presenter, tonight that is me. If
you have a question type in a ? and I will acknowledge you by typing
"ga" at and appropriate time. When you have finished your question type
"ga" to let me know that I may respond. When we are finished I will
acknowledge the next questioner in a similar manner. If you have a
comment or additional information to provide on a topic, please use the
"!" to signal me. I will also cycle through those with comments. If
their are no questions at this point I will begin tonight's presen-
tation.
(2-6,O'Dubhain ) I would also like to apologize for not producing
the list of tree correspondences this week that I promised to provide.
Being on the road and away from home, I was not able to get to all my
references about trees, herbs and the like. I haven't forgotten the
promise however. I will post the list as soon as I return to Virginia
this weekend. This list can be used together with certain meditation
practices to determine the "soul tones" of the Tree Oghams. I did locate
the Ogham/musical tone table of correspondences that I had mentioned in
the Celtic Workshop #4. This table is by the Celtic scholar Dr. Sean
O'Boyle:
For the Treble Cleff (in descending order of tone):
Ogham Old Irish English Musical Note
____________________________________________________
B Beith Birch E
L Luis Rowan D
F Fearn Alder C
S Saille Willow B
N Nuin Ash A
H Huathe Hawthorn G
D Duir Oak F
T Tinne Holly E
C Coll Hazel D
Q Quert Apple. C#
For the Bass Cleff (in descending order of tone):
____________________________________________________
M Muin Vine B
G Gort Ivy A
Ng Ngetal Reed G#
St Straif Blackthorn F#
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R Ruis Elder F
A Ailim Silver Fir E
O Ohn Furze C
U Ur Heather B
E Eadha White Poplar A
I Ioho Yew G
____________________________________________________
(No corresponences were given for these Oghams).
Ch,Ea Koad Grove -
Th Oir Spindle -
Ui Uilleand Honeysuckle -
Ph Phagos Beech -
Xi Mor The Sea -
In addition to the above correspondences, The following
properties of our beings were associated with tone combinations:
The Body - Single tones
The Mind - Two tone intervals
The Spirit - Three tones at the same time
(chords)
For more information on this subject, I recommend
reading "The 21 Lessons of Merlin" by Douglas Adams (Llewellyn) or the
Original work by O'Boyle: "Ogham: The Poet's Secret" (1980, Gilbert &
Dalton Ltd., Dublin).
(2-6,O'Dubhain ) The beliefs of the Celts and their Magickal/Religious
practices cannot be fully understood without becoming more familiar with
their Cosmologies and Deities. In considering how to proceed with the
Workshop, a variety of topics came to mind:
The Otherworld
The Gods and Goddesses
The Objects of Power
The Guardians of the Circle
The "Place Names"
The "Totem Animals"
The Transmigration of the Soul
The "In Between Times and Places"
The "Need Fires" or Days of Imbalance.
The Portals, Dolmens, Stone Circles, Passage Graves
The Rite of Three Rays
The use of Herbs and Potions
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The Gift of Awen
The Act of "Becomming"
The Charm of "Summoning"
"Walking between the Worlds"
"Journeys on the Wheel"
The "Outer Darkness"
The "Dragon's Eye"
The "Many Speckled Rainment"
The Charm of "Making"
(2-6,O'Dubhain ) The Subject of tonight's Celtic Workshop is The Celtic
Otherworld.
(2-6,O'Dubhain ) The topics I plan to cover tonight are:
The Otherworld
The Gods and Goddesses
The Objects of Power
The Guardians of the Circle
(2-6,O'Dubhain ) "The Celtic Cosmology"
The number three was sacred to the Celts and the Druids. It should come
as no surprise that the Celtic Cosmos is threefold: The Sky World, The
Earth World and the Underworld. Each of these realms is associated with
particular deities and Magickal acts or techniques.
(2-6,O'Dubhain ) The Sky World was associated with the heavenly bodies:
the Sun, the Moon, the stars. This is the realm of the Gods and
Goddesses and is associated with the cycles and patterns of the Sky (and
perhaps also associated with The Megalithic Stone Circles). These
visible objects were used as a basis for performing Higher Magicks such
as: Prophecy and Astral travel. The cycles of the Sun and Moon also were
used to determine the appropriate times for doing particular types of
Magick. Festivals were held during Full Moons, Dark Moons, the 6th nite
of the New Moon, Sunrise, Sunset and the 4 days of the Solar extremes;
Mid Winter, Mid Summer and the Equinoxes. The heavenly bodies were not
themselves considered to be Deities, but were thought to reflect or
contain the types of Power associated with particular entities. The
Fires of the Sun were associated with the forge and with inspiration,
possibly making Brigid (An aspect of the Irish Celtic Triple Goddess)
also a Sun Goddess. Bel or Belenus was usually associated with the
powers of the Sun as well.
(2-6,O'Dubhain ) The Underworld is the realm of the Ancestors, as well
as former humans and a number of Gods and Goddesses associated with the
mystery of life springing forth from death. This process could be as
simple and mysterious as the life cycle of a seed. From old life, new
life appears in a series of changes from planting and germination to
growth and harvesting. The passage graves and burial customs of the
Celts also reflect this expectation of rebirth and afterlife. Many tombs
and burial sites show that Celts were buried with objects that they
could take with them into the Underworld to be used in battle, in
hunting and/or for nourishment. This practice appears to be similar to
what was practiced by many ancient peoples, including the Egyptians.
Celts did not fear death, they expected to live on and eventually be
reborn in another life. The Underworld and the Sky world were linked in
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this Mystery, sharing many of the same Gods and Goddesses. The daily
rebirth of the Sun and the phases of the Moon are a good instance of
this link between the World above and the one below.
(2-6,O'Dubhain ) The Earth World, occupied by we the living, also
contains reflections and influences of the Sky World and the Underworld.
These influences can be pictured as three zones (remember three is a
sacred number): the upper zone is associated with the weather, the
flight of birds, sky augeries and the elements and powers of Air, the
middle zone is further divided into the Four Directions or Quarters
(each with it's own Powers/Guardians of the Sacred Land), and the lower
zone containing the depths of the sea, caves, cairns, burial mounds,
"hollow hills" and sacred springs. This zone is the home of the Sidhe
and the spirits associated with the Portals to the Underworld itself.
The Celts in their life upon the Sacred Land expected to experience the
influences of the Sky and Underworld in their life upon the Land. This
attitude is demonstrated in the many dindsenchahs (stories of place
names) that are told in Ireland to this day. Many of these stories are
associated with a deity, an elemental, an Underworld portal or a combat
of the God/desses and/or Epic heroes and heroines.
(2-6,O'Dubhain ) The following is a listing of the major Irish Gods and
Goddesses:
Danu, Dagdha, Nuada, Lugh, Angus Og, Len,
Midir, Lir, Manannan, Ogma, Anu, Brigid,
Morrighan, Aine, Sinend, Macha, Diancecht,
Gobnui, Medb, Scatach, the Cailleach.
(2-6,O'Dubhain ) The following is a listing of the major Welsh Gods and
Goddesses:
The House of Don
Manogan, Beli, Don, Math, Mathonwy,
Gwydion, Arianrhod, Llew, Dylan, Nwyvre, Amaethon, Govannan(the smith), Nudd, Gwynn,
Penardun, Nynniaw.
The House of Llyr
Iweriadd, Llyr, Penardun, Euroswydd,
Bran, Branwen, Matholwch, Gwern, Mananwyddan,
Rhiannon, Nissyen, Evinissyen,
Pwyll, Pryderi, Kicva
(2-6,O'Dubhain ) These two groups seem to relate to one another but
sometimes the correspondences can get very confusing. I include the
deities that most closely resonate with my own Inner Being when working
with the Sky World and the Underworld. My pantheon of Gods and Goddesses
is both Welsh and Irish (as am I <G>). I include a more detailed
description of them here:
(2-6,O'Dubhain ) Danu
The Red Mother of All,
Major Mother Goddess of Ireland,
Mother of the Gods and Patroness of
wizards, rivers, water, wells, prosperity
and plenty, Magick and wisdom.
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Dagdha
The All Father,
Eochaid Ollathair ( Father of All),
Ruadh Rofessa (The Red One, Lord of
Occult Knowledge),
Dagdha (the Good God)
Many talented and powerful,
Master of the harp and possessor
of a dread double ended club.
The Chief of the Tuatha de Dannan.
The Goddess of Sovereignty (Banbha, Fodla, Eriu)
The Land and the King were wed through
many ceremonies. Essentually the fate of the
King and the fate of the land were One and
vice versa. The Favor of the Goddess could
be granted by some heroic act or bu being
Magickally chosen (The Lia Fail could do
this, more later). Women who held the
Sovereignty of the land were often referred
to as the Goddess (Such as Medb, Boudicca
and Macha-Red Mane).
Nuada
The King and battle leader
of the Tuatha de Dannan,
Possessor of the Magick Sword of Findias,
Lost his sword hand in the First Battle of
Moytura, against the Fir Bolgs,
stepped down from the Kingship
(because the King could nave no blemish)
even though he was outfitted with a
Magickal hand of silver. He eventually
had his hand Magickally restored to lead
the Tuatha de Dannans against the Fomors
in the second Battle of Moy Tura. In this
battle he was physically killed so he
returned the Lands of the Sidhe.
Brigid
Breo saighead (Fiery Arrow or Power)
Often called the Triple Brigid or the
Triple Mother. Also Associated with
Danu at times. The daughter of the Dagdha.
Goddess of the Sacred Flame of Kildare.
Goddess of poets, feminine crafts, the
hearth, martial arts, healing and
inspiration. The White Maiden aspect of
the Triple Goddess. Her Feast is the
Major Celtic Festival of Imbolc. She
who gives hope and new beginnings. The
Celtic Church could not replace her, so
they absorbed her as the "foster-mother"
of Christ and as St. Brigit, the daughter
of the Druid Dougal the Brown. Brigid is
very like the Greek Goddess Athena.
Lugh
Sam ildanach (many skilled). This is the
Celtic Mercury. The grandson of Balor
(leader of the Fomorians and the son of
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Cian and Ethniu, a Sidhe princess. His
feast is Lughnasadh, a celebration of
the death of his "foster mother", Tailtiu.
He is the combination of the Tuatha de
Dannans and the Fomors. He replaces Nuada
as the King and battle leader of the Tuatha
de Dannan and leads them to ultimate victory
in the second Battle of Moytura. He is
sometimes called the "Shining One" and/or
Lugh Lamhfada (of the "long arm").
He also has attributes of a carpenter, mason,
poet,Druid, physician and a goldsmith. He
can be considered the Irish God of just about
everything. He was also the father of the
great Irish hero, Cuchulain.
(2-6,O'Dubhain ) I see only the diehards are still with me!<G> (many
more Deities to come folks)!<G>
(2-2,Freepowder) wimps. leaving early!
(2-5,Nan) :)
(2-6,O'Dubhain ) hahahaha!
(2-6,O'Dubhain ) Videotapers!
(2-5,Nan) <---multitasking (watching & reading & reading)
(2-2,Freepowder) LOL!
(2-6,O'Dubhain ) More to come!..... <G>
Mannan mac Lyr
Chief Irish God of the sea. Not a member
of the Tuatha de Dannan. A happy-go-lucky
gypsy type. Always carried "the Crane Bag",
` a kind of Magick "horn of plenty". He gave
the last 5 Oghams to the Druids (also called
the "Crane Bag"). He preferred to roam among
the people in disguise and aid their exploits.He
could change his shape at will. Despite his
antics, he was an extremely powerful God
and was usually associated with fertility,
rebirth, weather, sailing and Magick. He also
had a Magickal ship that moved without sails
and was directed by the mind. Linked to the
Isle of Man.
Gwynn ap Nudd
The Master of the Wild Hunt, The Welsh Guardian
of the Dark Portals of the Underworld. He rode
the Night in a flowing grey cloak upon a pale
horse following his Hounds called Cwn Annwn.
(very large, white with red tipped ears). They
would seek out and collect souls.
Arianrhod
"of the Silver Wheel", A star goddess of Wales,
Her palace was called Caer Arianrhod (Aurora
Borealis), Goddess of time and karma. Mother
aspect of the Triple Goddess in Wales. Goddess
of beauty, the Moon, fertility and reincarna-
tion. Also associated with the sea.
Cerridwen
Welsh Goddess of Nature, associated with the
Sacred Cauldron of Wisdom that allowed Taliesin
to become enlightened. When she discovered that
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Gwion had tasted of her cauldron, she chased him
through a variety of mutaual shape changes until
at last she caught and consummed him as a grain
of wheat. This caused her to give birth to
Taliesin.
Cernunnos
Known to all Celts as the "Horned God ". God of
nature, virility, fertility, animals, sex,
reincarnation and shamanism. Known to the Druids
as Hu Gadarn. God of the Underworld and Astral
Planes. The Consort of the Great Goddess.
Amergin/Taliesin
The two greatest Celtic Bards that ever lived.
Amergin was the Chief Bard of the Mileseans and
aided them in overcoming the Magicks of the Tuatha de Dannans to become the heirs to the
land ofIreland. Taliesin was the great Bard of
the Welsh, whose poetry and songs, Including the
Cad Goddieu, tell us most of what we know about
Druidry in Wales. He gained his knowledge from
the Cauldron of Cerridwen. They are both patrons
of Bards, music, Magick and poetry.
Morrighan
The Dark aspect of the Celtic Triple Goddess.
The "Washer at the Ford" (seem washing bloody
laundry prior to battle by those destined to
die). The Battle Goddess, also Queen of the
Witches and Goddess of Magick. Could appear as
a Raven, a beautiful Maiden or an ugly Hag.
Marries the Dagdha at Samhain. The Goddess of
Death.
Ogma
The "Sun Faced" One, so called because he was a
God of Wisdom and of speech. He invented the
Oghams and was also a great Warrior. Sometimes
associated with the Greek Herakles. Also Irish
God of music, spells, the arts and eloquence.
Scathach
"She Who Strikes Fear". The Irish/Scottish
Goddess of martial arts. The Destroyer aspect
of the Dark Goddess. A great sword warrior and
instructor. Native to the Isle of Skye. Teacher
of Cuchulain. Patroness of martial arts,
prophecy, blacksmiths and magic.
2-6,O'Dubhain ) "The Objects of Power"
The Tuatha de Dannans are the Children of the Mother Goddess Danu. They
are the Gods and Goddesses of Ireland. Some say they come from the sky,
others say the North. They were masters of Occult knowledge learned in
the four great Magickal cities of Findias, Gorias, Murias and Falias.
They were given a great treasure by the Chief Mages of each city
(Uiscias from Findias, Esras from Gorias, Semias from Murias and
Morfessa from Falias). These gifts are the four treasures of Ireland:
The Sword of Nuada, the Spear of Lugh, the Cauldron of Rebirth and the
Stone of Fal. We can use the Power of such gifts in our own Magick by
invoking the four Masters of the North. Once invoked, the Power of
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their gifts can once again be manifested in our very own Magickal
Talismans.
2-6,O'Dubhain ) "The Sword Of Nuada Argetla'm"
The first object of Power comes from Findias. It is the invincible sword
of Nuada "of the silver hand". It represents the forces of insight and
illumination. It is a representation of the terrible Powers of creative
energy. The drawing of such a sword is what gives us new and terrible
abilities (Atomic Power is an example of what such inspiration can
create). The wisdom to not use or to maintain control such powers is
what the use of this Sword is all about. Many times the wisest course of
action is to keep the Sword sheathed and to resolve our conflicts
peacefully.
Here is a description of this Magickal weapon's use in a modern day
ritual:
<I walk to the altar and pick up the Sword. Advancing to the
East, I raise the Sword and say:> "Here is the Sword of Nuada Argetla'm
in its deady scabbard.
Heed the Magicks of Findias!
Uiscias wrought this blade!
He of the Silver Hand lives again!
Who will dare to grasp it and define
the boundaries of our safety?"
<After the sword has been accepted by a member of the Circle,
the following is said while walking three times (deosil)
around the perimeter of the Circle :>
"Come forth Old One of the East!!!"
<After the completion of the three circles, I light the Red
Candle of Life that sits upon the Eastern Quarter and say:>
"Guard us well so that our lives may be our own.
Dia is Bandia linn!
(So Mote It Be!)"
2-6,O'Dubhain ) "The Spear of Lugh Lamhfadha"
The second object of Power comes from Findias. It is the iresistible
Spear of Lugh "of the Long Arm". This gift represents the ability to
act across a distance. It is represented by the Powers of fire that can
also act across a distance, leaping between burning buildings yet also
warming us from within the hearth fires. This flaming spear always finds
its target once thrown. It is no surprise that Lugh must defeat Balor
"of the Evil Eye" allowing the Tuatha de Dannans to conquer the Fomor.
Today the ability to act across a distance might be better characterised
by the telephone/communications networks. The free exchange of
information has fanned the flames of creativity in the modern world.
2-6,O'Dubhain ) Here is a description of this Magickal weapon's use in
the same modern day ritual as before:
<I walk to the altar and pick up the Spear.
Advancing to the South, I raise the Spear and say:>
3189
"In my Right hand I hold the Spear of Lugh Lamhfadha.
Brought from Gorias and given by Esras.
It contains the Wisdom of Many acting across the Ways.
No batle can be sustained against us while we possess it.
Who will wield this Power?"
2-6,O'Dubhain ) <After the spear has been accepted by a member of the
Circle, the following is said while walking three times (deosil) around
the perimeter of the Circle :>
"Come forth Old One of the South!!!"
<After the completion of the three circles, I light the White Candle of
Inspiration that is in the South and say:>
"Guard us well so that our ideas may burn
as does Thy eternal flame.
Dia is Bandia linn!
(So Mote It Be!)"
2-6,O'Dubhain ) "The Cauldron of Rebirth"
The third object of Power comes from Murias. It is the "Cauldron of
Rebirth". This gift has the Power to regenerate life and is usually
associated with the Dagdha or Bran the Blessed. It can also be linked
with portals to the Otherworld through which all life passes during the
death/life cycle. Mannanan mac Llyr who rules the sea and who is the
possessor of the "Crane Bag" (another symbol for the Cauldron) is
another deity associated with this Magickal device. The Welsh Goddess
Cerridwen is also a keeper of the Sacred Cauldron.The Spring of Life and
wisdom flows forth from the depths of the sea (another use for this
cauldron).
2-6,O'Dubhain ) Here is a description of this Magickal device's use in
our modern day rituals:
<I walk to the altar and pick up the Cauldron.
I place it upon the West Quarter and say:>
"This is the Cauldron of Rebirth,
by it's waters we are reborn.
Fashioned in the fires of Murias,
Forged by the will of Samias.
Life eternal is its gift.
We pass through Death with each use.
May the waters of rebirth ever flow forth!
Who will call us back
from the deepest meditation?
Who will summon us from the Shadows
of the Sea?"
<The Cauldron has sea salted water poured into
it by a member of the Circle, This water is sprinkled three times
(deosil) around the perimeter of the Circle while the following is
said:>
"Make thy Presence known Old One of the West!"
3190
<After the completion of the three circles, I light the Gray Candle of
Twilight that stands in the West and say:>
"Keep our Spirits safe within Your soft embrace.
Dia is Bandia linn!
So Mote It Be!"
2-6,O'Dubhain ) "The Lia Fail"
This is the Kingship stone of Ireland. It was brought from the Northern
city of Fal by the Tuatha de Dannan. This stone represents the Land and
it's Sovereignty. It also represents the Power of the Earth to Judge all
men. The other portals to the Underworld (caves and raths) are represen-
ted by this Magickal object. The dark reaches of the Underworld hide
the secret knowledge of Death and Life. It is into the earth that Celts
are buried to begin their journeys after death. Small wonder it is that
the Goddess guarding this object should be the dread Morrighan. She
represents the Wisdom that is gained via the Dark Pathways, yet she is
also the bringer of victory in battle as well as new life, where none
was expected. She represents the stark reality of Life and Death.
2-6,O'Dubhain ) Here is a description of this Magickal device's use in
our modern day rituals:
<I walk to the altar and pick up the Stone. I place it in front of the
North Quarter candle and say:>
"This is the Lia Fail, let all here be sobered by its True Judgement. This is the Stone of Judgement, Solemn sacred One of Falias,
grant our space your Sovereignty. Morfesa has worked the Earth's
Power within you. Judge of Kings, Center of Earth, Speak and we shall
listen! Do not let us fail to heed your warnings!"
<I turn to face the members of the Circle and ask:>
"Who will Stand with the Stone of Destiny?"
<The One that has accepted the challenge, steps upon the stone and crys
forth:>
"Manifest your Power Old One of the North!"
"Open Your Dark Pathways
Give us True Judgement!
Bring forth Thy Hidden Knowledge!"
<I step back to the altar and face to the North. I light the Black
Candle of Darkness and say to all those who are gathered:>
"May our souls know the Truth of Eternity.
Dia is Bandia linn!
So Mote it Be!"
<Starting at the East with arms open, I turn deosil around the Circle,
stopping when I have come back to the East and say:>
"My Brothers and Sisters in the One Power, Hear my Words! Our
Circle is complete! We have Perfectly Created a Sacred Space, a Place
out of Time. Let none seek to enter who would violate our Purpose. Our
will shall be done and none shall be harmed! May the Guardians of the
3191
Four Quarters keep Their Watch over this Circle and lend us Their Mighty
Aid!"
2-6,O'Dubhain ) That pretty much sums up the prepared presentation, any
questions?
(2-5,Nan) Whew!
(2-5,Nan) I'm still absorbing
(2-2,Freepowder) bet your fingers are cramped <G>
(2-6,O'Dubhain ) yep! Well there is a lot more I could say!<G>
(2-2,Freepowder) ok!
(2-2,Freepowder) <hehehehe>
(2-6,O'Dubhain ) Like We could talk about just where those cities were?
The Sky or the North?
UFO's maybe?
(2-2,Freepowder) ok, first tho, was the stone of fal...
(2-2,Freepowder) the same as the stone of scone?
(2-2,Freepowder) ga
(2-6,O'Dubhain ) That was what the Scots and the Sassanach would have us
believe.
(2-2,Freepowder) you say?
(2-6,O'Dubhain ) But the Irish tradition is that it is still inside of
Tara.
(2-2,Freepowder) thought so. hrumph.
(2-6,O'Dubhain ) Why would we every give away one of the treasures of
the Land?
(2-6,O'Dubhain ) Besides!<G>
(2-2,Freepowder) stolen?
(2-5,Nan) what's the stone of scone? (other than a very old tea
snack <g>)
(2-2,Freepowder) LOL
(2-6,O'Dubhain ) If it really was stolen then it sits in Westminister
Abbey! And hasn't cried out in over 400 years!<G>
(2-2,Freepowder) nahm, it's still in Tara, yup!
(2-6,O'Dubhain ) Meaning.....that the Sassanach are not the rightful
kings of Ireland!!!!<GGGG>
(2-6,O'Dubhain ) The stone of Scone was the kingship stone of the Scots
(2-5,Nan) ahh, now i remember
(2-2,Freepowder) N> Scotland had a similar legend to that of the stone
of Fal, it was taken to westminister abbey when the
english took scotland
(2-2,Freepowder) And they niver give it back!
(2-6,O'Dubhain ) Fp>That's right....thieving Sassanch!<G>
(2-2,Freepowder) rude!
(2-5,Nan) lol
(2-6,O'Dubhain ) <======Just finished "Trinity" and in a very
unforgiving mood.
(2-2,Freepowder) the 4 cities, which world were they in?
(2-2,Freepowder) LOL!
(2-2,Freepowder) grand book! read it a few years ago.
(2-6,O'Dubhain ) Yes it sure makes one think that they'll never resolve
the Problem of Northern Ireland.
(2-2,Freepowder) I met a fellow, prob IRA, said...
(2-2,Freepowder) the brits need to just pull out...
(2-2,Freepowder) I said ther'd be a blood bath....
(2-6,O'Dubhain ) Fp>The Four Cities were in the North but in the
3192
Spirtual Plane.
(2-2,Freepowder) he said for a few years then it would come right.
(2-2,Freepowder) sky or earth or underworld?
(2-6,O'Dubhain ) Fp>Sky types always associated with the Spirit and Big
Magick. But of course two of the gifts were associated
with the Underworld. The Stone and the Cauldron.
(2-2,Freepowder) sounds like a commercial, 'Big,Big Magick!' <G>
(2-6,O'Dubhain ) Goes back to that dual nature of the Deities again.
John Matthews has a great picture in his book, "Celtic Shamanism" of a
World Tree that has roots in the Underworld and branches into the Sky
World. The two are connected by a Rainbow of colors , stars and
Totem animals!
(2-2,Freepowder) you have more books than I have money <G>
>sounds like Yggdrisll
(2-6,O'Dubhain ) The Rainbow "brige" exists outside of the Physical
World entirely.
(2-6,O'Dubhain ) Yes it does sound like Yggdrisll! I have a GIF of this
Cosmology at home and will upload it to Library 16 this weekend.
(2-2,Freepowder) now, where have I heard of the rainbow bridge....Jesse
Jackson? <G>
(2-5,Nan) well, i should be on my way.....thanks for another
great workshop O'D. Looking forward to more :)
(2-2,Freepowder) cool!
(2-6,O'Dubhain ) Yes folks Jesse JAckson is the new Celtic Rainbow
God!<G>
(2-2,Freepowder) Rofl!
(2-6,O'Dubhain ) Thanks for coming Nan!<G>
(2-5,Nan) see ya next week.....bye (poof)
(2-2,Freepowder) bye nan!
(2-6,O'Dubhain ) Hey Fp>What do you think we should cover next time?
(2-2,Freepowder) I was heart broken, couldn't come up w/ ?s from last wk
<G>
(2-6,O'Dubhain ) Think folks are just hanging back and uploading the
transcripts?
(2-2,Freepowder) the rest of the stuff at the top of this.<G>
(2-2,Freepowder) yeah, it might help if the right rom was listed in
notices
(2-6,O'Dubhain ) Oscar night is a tough night to compete with the
Tube!:( I did mention that to the Sysops, but I guess they have their
hands full.
(2-2,Freepowder) as long as they are reading..'sok
(2-2,Freepowder) hey! I volunteered to get into sysopery <G>
(2-6,O'Dubhain ) <======would like to get some additional opinions
on some of this stuff.
(2-6,O'Dubhain ) FP>You did? Great!
What was the response?
This workshop is closed! BTW!<G>
(2-2,Freepowder) well, maybe if you are in the right place at the right
time bla bla...
(2-2,Freepowder) I figured that out
(2-6,O'Dubhain ) LOL!
(2-6,O'Dubhain ) <======just wanted it in the transcript!<G>
<We next engaged in some generalized Celtic discussion that I thought
would be of interest to the offline class readers!<G> ...>
<Our discussion was joined by DRUID at this point>
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(2-13,DRUID) I'm a member of OBOD in southern England.
(2-2,Freepowder) OBOD?
(2-22,Grey Wolf) Gotta go, I've got School in the mornin, Be sure to
write though
(2-6,O'Dubhain ) GW>Bye!
(2-8,Pietra) bye GW
(2-2,Freepowder) Slan leat Gdub!
(2-13,DRUID) Order of Bards, Ovates, and Druids.
(2-22,Grey Wolf) later
(2-6,O'Dubhain ) Great Nice to have you here.
(2-2,Freepowder) Ah! heard of them! stop in next wk!
(2-13,DRUID) I am working on my Ovate Initiation at this time.
(2-6,O'Dubhain ) DRUID>Do you recommend any books?
(2-2,Freepowder) we're gopnna re-create balor's eye! <G>
(2-13,DRUID) I am also a member of the F.O.I. located in south
eastern Ireland.
(2-2,Freepowder) FOI? sorry <G>
(2-6,O'Dubhain ) FP>yeah !!! Chunk another hot spear into that Fomorian
peeper!<G>
(2-13,DRUID) Fellowship of Isis. Olivia Robertson
(2-6,O'Dubhain ) Dia dhuit, a DhRUID!
(2-2,Freepowder) there is one referenct to lugh using a rock I think <G>
(2-13,DRUID) as far as books, i have quite a few, would
(2-6,O'Dubhain ) The FOI sounds Thelemic to me.
(2-13,DRUID) not know what to recomend.
(2-6,O'Dubhain ) I read the Book of Druidry by Ross Nichols
(2-6,O'Dubhain ) Found it to be based upon the works of Davies and
Morganwig.
(2-13,DRUID) I saw that you were giving a workshop on Ogham.
(2-13,DRUID) I have seen some of the origional standing Ogham stones
in northern England.
(2-13,DRUID) They are standing in remote fields, not even marked
very well.
(2-2,Freepowder) Must be nice to live on the ground so to speak ,less
the economy, tho <G>
(2-6,O'Dubhain ) DRUID>It's my belief that the Oghams carved upon sticks
have long since disintergrated.
(2-13,DRUID) They are weather beaten, but you can still make them
out.
(2-6,O'Dubhain ) BTW They did find some Standing stones in this country
with Oghams upon them!<G>
(2-13,DRUID) Yes i would agree, however these are stone,
tall about 4 feet.
(2-2,Freepowder) OD> really?! where?
(2-13,DRUID) I do not think so.
(2-6,O'Dubhain ) <=====looking in reference right now
(2-13,DRUID) On an island in northern England, the name of the
island escapes me,
(2-2,Freepowder) and don't say L.A.!
(2-2,Freepowder) the ones in the US, Druid
(2-13,DRUID) but i could go look it up if you want. I also have
pictures of them.
(2-2,Freepowder) they have some in Ireland yet don't they?
(2-13,DRUID) say it is highly possible.
(2-2,Freepowder) where did the 'key' to the oghams come from, culdeans?
(2-13,DRUID) I have that information, i would need to refresh me
memory, but it was from the old Ogham alphabet, and religion.
(2-2,Freepowder) seems to me I read about some, in the south I think,
3194
no, ulster?
(2-13,DRUID) from the old Ogham alphabet, and religion.
(2-6,O'Dubhain ) Druid>the reference is "America BC" by Professor Barry
Fell
(2-13,DRUID) Does it actualy say there are stones in this country.?
(2-2,Freepowder) well, yes but how did the info survive, i.e. what was
the 'rosetta stone' for oghams
(2-6,O'Dubhain ) FP>The key came out of the Book of Ballymote
(2-2,Freepowder) OD, Culdeans? or other?
(2-6,O'Dubhain ) DRUID>I was looking at a reference to a reference.
FP>Culdeans.
(2-13,DRUID) Would you care to have me go and hunt up the info
(2-13,DRUID) on what island it was.?
(2-2,Freepowder) no not online Druid <G>
(2-2,Freepowder) and where are the ones in the US?
(2-6,O'Dubhain ) Actual refernce was Celtic Gods Celtic Goddesses
by R. J. Stewart
(2-2,Freepowder) post a msg at your convience <G>
(2-13,DRUID) Ok i will try to join next week with the info at hand.
(2-2,Freepowder) cool!
(2-6,O'Dubhain ) great !!! Go raibh maith agat!
(2-13,DRUID) I spent a month in Ireland & England last year doing
(2-13,DRUID) a systematic search of the old Pagan & Druid Holy
sites.
(2-2,Freepowder) WOW!
(2-2,Freepowder) <turning green>
(2-6,O'Dubhain ) DRUID>Pick up any strange sensations or Power?
(2-13,DRUID) Got to join in a Autumn EQ. in the Catacombs of
(2-13,DRUID) Clonigal Castle with Oliva Robertson. It was
(2-13,DRUID) real intense.
(2-13,DRUID) That was where i joined the FOI.
(2-6,O'Dubhain ) DRUID> Is the FOI based upon Crowley's work?
What is it based upon?
(2-13,DRUID) Is it too late in the course to join and still
benifit.?
(2-6,O'Dubhain ) We are only scartching the surface
We still have a lot of "Works" to cover.
(2-13,DRUID) No it is an open organization, all forms of religion
are welcome.
(2-6,O'Dubhain ) Like "Making:, and "Dragon's Eye" and The Three Rays
(2-2,Freepowder) BTW, have you seen a little book called 'Irish Earth
Folk' by Diarmuid Mac Manus, Devin Adair Co. 1959?
(2-13,DRUID) Good, is there a listing of dates in the LIB.?
(2-13,DRUID) I dont recall, however i went thru a lot of used book
(2-6,O'Dubhain ) DRUID>The Workshops have been uploaded into library 16
(2-13,DRUID) stores while i was over there.
(2-6,O'Dubhain ) as CLTWS1.TXT TO CLTWS4.TXT
(2-13,DRUID) I will try and join in next week after i download the
List.
(2-6,O'Dubhain ) CLTWS5.TXT should go in the nextfew days. In it we
mention additional topics of discussion.
(2-2,Freepowder) and the tree list <G>
(2-13,DRUID) Tree list?
(2-6,O'Dubhain ) The list is in CLTWS5.TXT
(2-6,O'Dubhain ) Druid>I'm generatiog a tree cross reference between
(2-2,Freepowder) a correspondence between Irish trees and american trees
(2-13,DRUID) I run a Pagan Based BBS called Echo's of Enchantments.
European/American/Eastern/Westen types of trees.
3195
(2-2,Freepowder) where?
(2-13,DRUID) Its been up for about five years.
(2-13,DRUID) Here in southere Cal.
(2-2,Freepowder) Where in SoCal? <G>
(2-6,O'Dubhain ) DRUID>ever yack with the ADF types?
(2-13,DRUID) I also teach Wicca at a shop in LongBeach. O'Dubhain,
I was impressed with your list of credits in the who's who list.
Congrat's for all your effort.
(2-13,DRUID) Boy i need to type better.
(2-6,O'Dubhain ) DRUID>Thanks!<VBG>
(2-6,O'Dubhain ) <======Thinks Magickal greats can't type!:)
(2-2,Freepowder) Druid> I'm going to play my whistle for some trees
and see what happens(probably get sucked into Faerey
and you'll never me again)
(2-13,DRUID) Well better go will grab the files and jump out.
(2-2,Freepowder) Boy, I must be *really* magickal!
(2-6,O'Dubhain ) FP>Better ground and center first<g>.
(2-13,DRUID) Thanks for the time. Blessed Be! to all. Bye..
(2-2,Freepowder) still trying to work that out! <G>
(2-2,Freepowder) Slan leat Druid!
(2-6,O'Dubhain ) Or at least have a safety line!<G>
(2-6,O'Dubhain ) DRUID>Beannacht leat!
(2-2,Freepowder) now what is that?
(2-6,O'Dubhain ) hey hey hey!
(2-2,Freepowder) a safety line?
(2-6,O'Dubhain ) <======would like to conjure up a room full of DRUIDS!
(2-2,Freepowder) really!
(2-2,Freepowder) wonder where they all are?
(2-6,O'Dubhain ) didn't you say that you were gonna play your whistle
to the trees?
(2-6,O'Dubhain ) Fairies like music.
(2-2,Freepowder) I did do a kind of minor healing thing the other night
on myself, worked!
(2-6,O'Dubhain ) and We Celts are a real pushover!<G>
(2-2,Freepowder) cold much better today
(2-6,O'Dubhain ) good
(2-6,O'Dubhain ) <======Hopes you took my advice to heart.
(2-2,Freepowder) yeah, that thought you had a while back really
intrigues me.
(2-6,O'Dubhain ) Which one?
(2-2,Freepowder) yes, got modern magick, celtic magick (conway)
>the one about playing ...
(2-2,Freepowder) music for trees to see what happens.
(2-6,O'Dubhain ) I think you'll get a response.
(2-2,Freepowder) have a Modesto ash in the back yard, gotta be kin to
the irish ash, right?
(2-6,O'Dubhain ) right!!
And that's a great Faery tree.
(2-2,Freepowder) BTW how come I don't see mulberry trees anywhere
in those lists?<G>
(2-6,O'Dubhain ) Faeries love Oak ASh and Thorn trees.
(2-6,O'Dubhain ) Shhhh!!!
(2-2,Freepowder) that book,Irish earth folk talks about those, and ...
(2-2,Freepowder) puca's
(2-6,O'Dubhain ) Secret inner initiate stuff!:)
(2-2,Freepowder) yeah, right! lol
(2-6,O'Dubhain ) ROFL!
pucas!!!
3196
(2-2,Freepowder) will you be doing a full moon rit online the 27th?
(2-2,Freepowder) puca's, mostly dogs
(2-6,O'Dubhain ) <=====Thinks Sasquatch is a Puca!
(2-2,Freepowder) LOL! might could be!
(2-6,O'Dubhain ) We are doing a Spring Equinox thing in Religion on Wed
(2-2,Freepowder) open to the pub?
(2-6,O'Dubhain ) Think about it....Pucas and Sasquatch got a lot in
common.
(2-2,Freepowder) <fishing for invitation>
(2-6,O'Dubhain ) FP>Sure is... the Cyber Coven HPS was here a while ago
advertising it!<G>
(2-6,O'Dubhain ) Please come along with me
(2-2,Freepowder) yeah, but aren't pucas mostly horses and dogs
and 4 legged in general?
(2-6,O'Dubhain ) They can take any animal form.
(2-2,Freepowder) Super!
(2-2,Freepowder) what time?
(2-6,O'Dubhain ) It's at 10 PM EST in CO 8 over in the Religion Forum
On Wed Nite.
(2-2,Freepowder) ok!
<At this point DRUID rejoined us with some additional Information.>
(2-13,DRUID) The island in nothern England was IONA...
(2-2,Freepowder) yeah, but I've read Llewellen, and she's no McAvoy!
(2-13,DRUID) However the largest gathering of stones we saw
(2-2,Freepowder) that was one of the last outposts of the Druids
during the roman times,
(2-13,DRUID) were in fact in Ireland on the island on Valentia, in
(2-13,DRUID) northern ireland.
(2-6,O'Dubhain ) Did you write down the inscriptions?
(2-2,Freepowder) last retreat during the reign of Caradoc & Bodiciea
(2-13,DRUID) No,... it was hand to read, however i did make some
video, and stills
(2-13,DRUID) could look them over real well, or have them blown up.
(2-6,O'Dubhain ) <====remembers the tale "How the Tain was Recovered"
(2-6,O'Dubhain ) <==== two young Druids found the stone over Fergus
MacRoy's grave "summoned" him and listened to his Shade
recite the TAin for 3 days!<G>
(2-13,DRUID) Next week will try and give a discription and direc-
tions to the stones.
(2-2,Freepowder) Slan leat aDhruid!
(2-13,DRUID) Later.
(2-6,O'Dubhain ) Slan!
(2-13,DRUID) bye..
(2-6,O'Dubhain ) I'm gonna bag it too FP!
(2-2,Freepowder) ok, Slan leat! and thanks!
(2-6,O'Dubhain ) TA failte romhat!<G>
"Celtic Workshop #6 - Dindsenchas, Totems and Transmigration"
This is a transcript of the sixth Celtic Workshop - Dindsenchas,Totems
and Transmigration. The purpose of this Workshop was to investigate the
Celtic Inner Spirit by looking at beliefs about the Land, the Family,
the Spirit and the Soul. The stories about name origins as well as the
practice of having totemic beasts seemed to be a good place to start. I
also hoped that such investigations would give added meaning to
understanding Druidic concepts of Being.
3197
Before I begin let me say a few words about how the Workshop is con-
ducted. We will first hear from a presenter, tonight that is me. If you
have a question type in a ? and I will acknowledge you by typing "ga" at
and appropriate time. When you have finished your question type "ga" to
let me know that I may respond. When we are finished I will ack-
nowledge the next questioner in a similar manner. If you have a comment
or additional information to provide on a topic, please use the "!" to
signal me. I will also cycle through those with comments in a similar
manner. If their are no questions at this point I will begin tonight's
presentation.
(2-21,O'Dubh) The Subject of tonight's Celtic Workshop
is:
Dindsenchas, Totemic Animals and
Transmigration of the Soul.
During the previous Workshop, we studied the Celtic Otherworld and their
God/desses. We saw how Existence was divided into a Higher, Middle and
Underworld reality. The Spirit of the Celt would be tied to and migrate
between these various worlds. A celt was very connected to the land as
well as having a strong belief in his "code of conduct'" and the
immortality of his Being. Tonight's Workshop will attempt to clarify how
A Celt arrived at these strong inner concepts of connection to his
family, his Land and his Eternal or Spirit life. In order to understand
the Celtic Spirit, one must know the Dinseanchas, the Totemic Animals
and the Druidic concept of Transmigration of the Soul.
(2-21,O'Dubh) The first topic to be covered will be the Dinseanchas.
��������������������������������������������������������������������������������
3198
Dinseanchas or "Place Name Stories"
The Dinseanchas or "Place Name Stories" are among the earliest tales of
Ireland. This tract gives the etymology of the names of several of the
more well known places of Erinn. The first such "place name" that we
will discuss is the origin of the Names "Meath" and "Uisnech". These two
locations are tied into the history of the Kings of Ireland. Meath is
the "fifth" division of Ireland set aside for the Ard Reis to rule and
Uisnech is the hill that represents the Spiritual center of Ireland.
(2-21,O'Dubh) This is the story of Uisnech:
"After the Tuatha de Dannans had been conquered by the Sons of Milesius
(Mileseans), Midhe the son of Brath, son of Detha, was the first to
light a fire in all of Erinn. This fire burned upon his hilltop for
seven years and all the fires of the land were lighted using this fire.
Midhe and his clan were entitled to a sack of corn and a pig from every
house in Erinn each year in return for maintaining this fire. Naturally
the Druids were envious of this fact and they met together to conspire
against Midhe and his clan. Midhe discovered the plot and attacked the
Druid conclave, cutting out the tongues of the Druids so they could not
speak against him. He buried these tongues in the earth and sat upon the
spot while his mother exclaimed that it was "proudly" or "Uaisnech" you
sit up there this night! This then is the derivation of the name of the
hill, Uisnech and of the province of Meath "Midhe". BTW Uisnech is
pronounced "ISH nuk".
Uisnech is the site also of the "Well of Life" where twelve major
Magickal rivers flow forth from the Underworld. Could this be the Magick
of the Druids tongues?
(2-10,Adam) ?
(2-21,O'Dubh) Yes Adam? ga
(2-8,O'Ba'n) !
(2-8,O'Ba'n) I've never heard this story
(2-21,O'Dubh) Ok O'Ba'n a question?
(2-8,O'Ba'n) GA
(2-21,O'Dubh) This story is from the ancient Irish Writings. You can find it in "A Celtic Reader" by John Matthews It's source is
from Eugene O'Curry
(2-8,O'Ba'n) GA
(2-21,O'Dubh) ok
(2-21,O'Dubh) Here is a story of the origins of the name "Tara":
"Another significant hill is Tara. This hill had it's name changed five
times. It was first called Druim Descuin or "the Conspicuous Hill", next
it was Liath Druim after a Firbolg chieftain who was first to clear it
of woods. The third name for the hill was Druim Cain "the Beautiful
Hill", then Cathar Crofinn, and finally Teamair (Anglicized Tara) from
the name Te'a the wife of Eremon the son of Milesius."
This story gives us a mini history of Ireland, from the original names
of the hill through the names ascribed to various invading tribes until
we see the name that it retains to this day "Tara". BTW this name is
pronounced "CHOW irr" in Gaeilge.
(2-21,O'Dubh) Another Dindseanchas is the story of Lughaidh Delbaeth
"the fire-producer", a Dalcasian Druid. "Lugaid had a considerable
amount of land, while the husband of his daughter, Trad, though a king,
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had little land and a large family. Trad asked Lugaid for an oracle to
find out how he could gain more land. Lugaid consulted his oracles and
announced that if Trad would ask any man on that day to surrender his
lands, that man would be bound to comply. Trad then asked Lugaid to
surrender his lands which he did. Lugaid took his six sons with him
across the Shannon river where he started a fire by means of his Druid
Power. This fire had five streams issuing from it. Each of the eldest
five sons followed these flames to the site of their new lands. Lugaid
remained behind with his youngest son, Nos, and eventually dies and was
buried next to a lake, near to Carn Fiacha (now called Loch Lugh-phorta
or the Lake of Lugaid)."
(2-21,O'Dubh) This story is important for a few reasons:
1. It is an instance of the use of Druid Magick to
create fire.
2. It shows the the use of oracles to determine a course
of action.
3. It demonstrates the sanctity of one's word of honor.
4. It shows the derivation of several place names as
well as the family name of "Devlin" (from Dealbhna, derived from
Debaeth).
A story of this sort was used to establish place names, to derive family
traditions, to demonstrate morality, to show the worth of cunning and
integrity. It is also a good example of Druidic Powers. it was from a
large wealth and variety of such tales that our ancestors remembered
their past and learned their code of living.
(2-21,O'Dubh) This serves a similar function to the new book by
William Bennett.....can't recall the title. But I think it's on the
best seller list right now....anyone know the book? Something like the
Book of......?
(2-21,O'Dubh) O'Ba'n ? ah well continuing onward!<G>
(2-8,O'Ba'n) dunno <G>
(2-4,Nan) the book of o'ban????!!!! <vbg>
(2-21,O'Dubh) I'll find the name and insert it! Nan!!!!LOL!
(2-8,O'Ba'n) great writer ain't I?
(2-10,Adam) <g>
(2-21,O'Dubh) The next topic to be discussed will be the Totemic
Animals.
"Celtic Totem Animals"
Celts and Druids held the belief that each person and family had a
special relationship with animals and animal Spirit Beings that were
sacred to ech clan. This belief is what Patricia Kennealy is referring
to in her book "Strange Days, My Life With Jim Morrison". MS. Kennealy
is a member of an ancient clan of Irish "Wolf Shamans" whose tradition
states that they are the Magickal leaders of their people. This
association of Spirit Animals or "Totems" is based upon the ancient
Celtic belief that all life is related, the Land, the waters, the
spirits of a place, the trees, the flora and the animals that they lived
with side by side. Many ancient stories tell how the Druids could
"shapeshift" into animal form to escape or work Magick. To know your
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Inner Celtic Spirit, you must know your clan and your personal Spirit
Animal.
(2-25,Denise H) I am here at last :)
(2-21,O'Dubh) The following animals appear throughout Celtic tales
and Magick:
The Salmon (Brionnfhionn)
This is the fish of All Wisdom. It lives in the depths of the Sea from
which all life springs. It is said to acquire it's great knowledge from
eating the Nine Hazels of Wisdom that fall from the Tree of Knowledge.
This fish was said to be among the oldest of living creatures. The great
Hero and Druid Fionn mac Cumhail gained his wisdom by touching his thumb
to a salmon that he was cooking for the Druid Fintan.
The Deer or Stag (Abhach, Sailetheach)
The deer was said to be a fairy creature that could pass between the
world's. This was especially true for a white deer. Fionn's wife Sabha
became a deer when she went to the Otherworld. Beautiful women frequen-
tly became deer in many tales while fleeing from hunters. The Druid Tuan
mac Carill is the sole survivor of a group of early Partholanian Irish
settlers. He lives at first as a wildman of the woods eventually
becoming a stag, an eagle, a salmon and eventually is reincarnated as
himself at a much later date to give the ancient history of Ireland to
the more recent settlers.
The Horse (Cab-all)
The horse was one of the most important animals to the Celts. A mare
is ritually symbolically mated by the King in the Rite of Sovereignty.
White horses are also mystical beings. It is a pale horse that is ridden
by Gwynn ap Nudd the Master of the Wild Hunt in Wales while gathering
souls. A huge horse shape is sculpted into the hills of Wiltshire called
White Horse Hill. This animal is another guide to the Otherworld.
The Hawk (Seg or Aracos)
The most famous Hawk is the Hawk of Achill that can riddle and discuss
with the Druidic poet Fintan. This animal is also as old as time and
another storehouse of great knowledge.
The Blackbird (Druid-dhubh)
This is yet another animal that can freely pass into the Otherworld. It
is associated with the Druids and the Goddess Rhiannon. This bird has
mystical arts and can sing one into a trancelike state. It can give one
access to the Magick of the Otherworld and is an excellent familiar.
This is not the Crow or Raven but a songbird.
The Hound/the Dog (Abach)
This is an animal of the hunt and is frequently associated with
humanlike intelligence. The hounds of Fionn mac Cumhail, Bran and
Sgeolainn, are actually transformed humans, The Cwn Annwn, are the
Gabriel hounds that accompany Gwynn ap Nudd during the Wild Hunt as well
as guarding the gates to the Underworld or Annwn the kingdom of the God