Eamhain Mhacha: Neamhspleáchas agus Cómhalartacht/The Twins of Macha: Autonomy and Reciprocity

 {The Lughnasadh season is upon us here in the Northern hemisphere, a time to remember the Sovereignty Goddesses and their sacrifices. We sadly lost Shuhada Sadaqat/Sinéad O'Connor just a few days ago; her actions and convictions, what she offered up to the world, emulated how I imagine a Sovereignty Goddess would be. So while I am devoted to Macha, my love and gratitude extend to all the Sovereignty Goddesses and to everyone who strives for liberation on behalf of themselves and the collective. ❤️‍🔥

This is my attempt to help process some of my thoughts and much of what is written here probably won't be new to folx who are reading it. But perhaps it can spark some of your own thoughts around sovereignty, what that might look like to you and its importance. So here is my little prayer for us to return to ways of being that are centered in autonomy and reciprocity.}

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🌟 Eamhain Mhacha: Neamhspleáchas agus Cómhalartacht/The Twins of Macha: Autonomy and Reciprocity 🌟

These last few years have been a bit of a crash course in personal sovereignty. This has also been accompanied by confliction of the whole concept, as sovereignty is often meant as power-over instead of empowerment. After spending some time in Macha's territory it has become clear that there is still so much to unlearn/learn and to sort out in my heart, head and spirit. 

As I sat on top of Eamhain Mhacha, I started to revisit the idea of what sovereignty means to me both as an anarchist and as an Irish-centered polytheist. This is a place thought to be the ancient seat of rule for the province of Uladh {Ulster} and Macha being the tutelary Goddess here is often associated with sovereignty. What might that mean to her and her devotees today? What potential does that have to offer or even what did it look like before we thought that we could own other beings and places? In quiet ritual, I consulted her and remembered her stories that are rooted here.

I remembered the arrogance of both her chosen husband Cruinniuc and of King Conor; her husband's boasts and the king's fragile ego. The betrayal and the abuse of power. 

Betrayal of the husband after he swore to Macha not to mention their relationship or her Otherwordly talents. Instead of keeping his promise, Cruinniuc bragged at a {either Lughnasadh or Samhain} feast hosted by King Conor that his wife could outrun the king's fastest horses. This lead to Macha having to make good on his boasts, as the king threatened to kill her husband if she didn't race against those horses. Problem was she was very pregnant, in the final stage, ready to give birth soon. She pleaded with King Conor to allow her to give birth first, but the tyrant wasn't having it. She turned to the crowd of people at the feast, seeing if anyone would speak on her behalf for the king to have mercy. She was instead met with mockery and jeers.

Macha raced the king's horses and won, right after which she gave birth to twins. It is thought by many that Eamhain Mhacha was named after them, "The Twins of Macha".

I remembered that abuse of power and betrayal, not only by her husband and the king, but by all present, everyone was culpable. I also keenly remembered the defiant curse that Macha spat out: for nine generations all the men of Ulster would become weak and immobilized with the pangs of birth in Ulster's greatest times of need. This is the part of the story I hold onto most dearly; not the curse itself but it's Macha's rebellion and resilience that enchants me.

Many of us have known deep betrayal and abuse of power, and at the same time, there are many of us who are culpable at benefitting and participating in those very things as well.

As for Macha's Twins, there are a few different outcomes I've heard. Sometimes there is no mention of their fate at all; sometimes they become the chariot horses for the hero Cú Chulainn, and sometimes they are taken back to the Otherworld with Macha. For me they have become the embodiments of Neamhspleáchas/Autonomy and Cómhalartacht/Reciprocity as Macha herself is an embodiment of Flaitheas/Sovereignty.

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✨️Neamhspleáchas/Autonomy✨️

 In my own struggles to find healing and to reclaim power, there have been people who have tried to dictate to me what that should look like. Sometimes I think this was coming from a good place, and other times there was an agenda, and in those times people would try to use their own power over me to push their agenda. In softer instances it would be run-of-the-mill paternalism, and in more fucked up instances it was manipulation, threats of punishment and weaponizing my own trauma against me. All in the name of "saving me from myself". 

Internalizing this from a young age has at times made me judgemental of others, and unfortunately there have been people who were dear to me that I failed. Instead of being a good friend, I allowed my disagreement with some of their choices get in the way of meeting them where they were at. Sadly they are no longer here for me to try to make it up to them.

Dogma and authoritarian tactics are rampant in non profits and charities that are supposed to be serving marginalized people. Shit like saviourism {especially the white variety!} as well as withholding of services to those who need it if they don't conform to some narrow vision of "acceptable" behaviour {i.e. joining a certain religion, practicing sobriety and heteronormativity}. But this isn't limited to these types organizations, I have seen grassroots and other types of activist groups openly shun people for not meeting their purity mandates {such as people who do sex work, who use substances or who are Queer}. 

And lastly, I have both witnessed and experienced spiritual leaders in pagan communities who have misused their influence over vulnerable people who came to them in trust. Bidding us to listen to what they say our Otherwordly crews require of us, attempting to persuade us from our choices, otherwise we aren't "stepping into our full power" {or some variation of that}. Once again, in some of these cases the shunning is brought down for not following their directions.

So in saying that, what I envision sovereignty to be would have firstly the component of autonomy. We are the experts of our own trauma and needs. It is so important that we all have the freedom and space to figure out what that looks like, to make mistakes, to learn, and to have a voice. 

With that autonomy I also think it's important to reject the hyper cutthroat individualism that the dominant western culture pushes.

✨️Cómhalartacht/Reciprocity✨️

Western colonizer culture is set up for us to be in perpetual isolation and alienation; this makes it possible for those who hold the power to maintain its apparatus of extraction and exploitation.

Those in power want us to forget that we are all interconnected. That we as humans are connected to one another, but more than that, we are connected with all beings. We are all kin. If we remember this, we are more likely to live in the spirit of reciprocity. 

There is a wonderful Irish seanfhocal/proverb that sum this up perfectly: "ar scáth a chéile a mhaireas na daoine/it is under the shelter of each other that we survive". 

 It can be hard to imagine what that would even look like or figure out how we get there. Or it could be hard to believe that it is even conceivable. But it can be done, it has been done, it is being done.

Personally I don't think this is about creating some utopia or that this will solve all our problems. I do think however that there are so many possibilities of what we can do now to attempt to shift into living in right relationship, but since it is so vastly different to what many of us are familiar with, it might be daunting to figure out what that even means.

There are two quotes from Robin Wall Kimmerer in Braiding Sweetgrass that really speak to my heart of what it means to live in reciprocal ways:

"Action on behalf of life transforms. Because the relationship between self and the world is reciprocal, it is not a question of first getting enlightened or saved and then acting. As we work to heal the earth, the earth heals us."

and 

"The most important thing each of us can know is our unique gift and how to use it in the world. Individuality is cherished and nurtured, because, in order for the whole to flourish, each of us has to be strong in who we are and carry our gifts with conviction, so they can be shared with others."

What a beautiful way to resist western colonizer culture.

Perhaps it might also be helpful to think of ways in which reciprocity is already expressed in our lives. Both in how we send that out into the world and how it is given to us. This might be a nice starting point or something to reflect on when we feel like we are "not doing enough" or when we lose hope. I definitely lean into this when my health stuff limits me and want to figure out how I can contribute while in recovery mode. 

As animists, pagans and magical workers we can turn to our spirit allies to collaborate with, our ancestors for healing and support and to the stories of our deities and heros for inspiration.

This sacred territory of Macha is still colonized, and as an outsider it's not my say how decolonization here would look like. Where I live, Turtle Island is still of course colonized too, and the active genocide against Indigenous people is still happening. Some of my ancestors were settlers from Ireland, fleeing from An Gorta Mór, The Great Hunger that was forced upon them by the English. Others who were first British colonizers here on this island, then moving on to become participants in the genocidal colonizer project on Turtle Island. One thing both those lines have in common is that they both bought into the lie of white supremacy and benefitted from it. And with that I inherited privilege and responsibility.

I mention this because we most certainly can't have the kind of sovereignty that I am envisioning here without actively eradicating colonization. For settlers that means listening to Indigenous people whose lands they occupy and supporting Indigenous lead tactics when welcomed to. 

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I don't believe that the Sovereignty Goddesses were born to represent dominance, but come from a time when many more of us rememembered our interconnection. That kind of sovereignty is not about promoting greed or control, or retribution. Instead it upholds generosity, cooperation and restoration. And I think to get to that Sovereignty it is of equal importance to have Autonomy because we are individuals, and Reciprocity because we are a collective. 

Míle buíochas to Macha for all your lessons, protection and guidance. Sé do bheatha, a Macha/Hail Macha!

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Beannachtai,

Laurel

Healing with the Aid of Ancestors {Ritual and Herbal Powder Recipe}

I had been inspired by two events and two plants this year to finally do an Ancestral healing ritual this past Samhain. This is something that I had been wishing to do for a few years now, and had worked my way towards it on some counts, but also had been avoiding doing so, not ready to face or let go of some pain and anger. 

The first event of inspiration happened when I was at Tlachtga/Hill of Ward this past Bealtaine, after hearing the story of Tlachtga, I knew that I had wanted to do something on Samhain to honour her. In her story she is deeply betrayed by her jealous father, which lead to her rape and impregnation, causing her to birth three sons, which also ultimately lead to her death. But instead of her last words being of vengeance and hatred, they were of hope and love, the naming of her three sons: Cuma, Muach and Doirb. And as long as those names are remembered, Ireland and her people shall be safe from catastrophe. To me Tlachtga is a figure of strength and sovereignty; not necessarily encouraging forgiveness and most certainly not forgetting, but urging one forward to live their full potential, irregardless of what life throws at them. Also while at the Hill of Ward, I had my first of many experiences during my time in Ireland of communing with various nature spirits, this time being with Stinging Nettle. Already an ally, I was reminded of the many lessons that this plant can teach. One of them being that just like the pain one can get through harvesting them, it could be well worth going through the experience for the potential of nourishment and healing that both the plant and painful experience can bring. For only through such experiences can we truly gain the insights needed to heal ourselves and help others with the same. 

The second event of inspiration came this past summer during a get together up north, while visiting our family cemetery in a small village. The whole place was carpeted by beautiful Selfheal/Heal-all, another beloved plant ally. I harvested some, knowing that it would be perfect for helping heal family and ancestral wounds. 

While I did initialize the healing on Samhain, it is a work in progress, so this is something that I continue to do. I suppose it could be said that this has been incorporated into my devotional work with my Ancestors, hopefully that is mutually beneficial for both the living and the dead. 

I've decided to share some of that here, in case others are looking to do similar work with the aid of their own Ancestors.

Ancestral Herbal Healing Powder

A powder like this could easily be used in charms, in an incense, or as I have done and made it for adding to candles for ritual use. *Wearing gloves would be a good idea while making this, as some of the ingredients can be toxic. This was made on the full moon before Samhain, which happened to be a Sunday, to me a great time for healing work. I spent a good long while grinding everything in a mortar and pestle, in a meditative state focusing on healing. The mixture was then left under the light of the full moon to be blessed for nine days.

Stinging Nettle

Selfheal

Ancestor Graveyard Dirt

Ancestral Rose Thorns

Wild Rose

Cedar

Tansy {can be toxic}

Apple Leaves

Meadowsweet

Thyme

Bleeding Hearts {can be toxic}

Mullein

Heather

Linden Leaf and Flower

Forget-Me-Nots

Ancestral Healing Ritual

I carved on a black candle in Ogham down three separate sides "Clann" {Family}, "Shinsir" {Ancestors} and "Leighgeas" {Healing}, and over each carving placed three personal effects to consecrate the candle within the Three Realms: blood {Talam/Land}, saliva {Muir/Sea} and breath {Nem/Sky}. Then on each carving I rubbed some of the herbal powder from above, three times on each.

The candle was then placed in a silver bowl of Ancestral graveyard dirt, surrounded by three poppy pods, one at each point of the Ogham carving. Under this is kept names and situations being focused on for healing. Before being lit, the candle was anointed with nine drops of a healing oil, and sprinkled with more of the herbal powder. This is something I do every time before the candle is lit for a working.

Of course before beginning the ritual, I always leave offerings to those who I am asking help from, which I encourage everyone to do. During the ritual there are prayers, meditation and often divination as well, which I also encourage others to do, tailored to their own needs and personal practices. 

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It's never an easy thing, the process of healing. For those on that same journey, I hope that this post might be of some use to to you. 

Rathcroghan Mound & Visitor Centre

It's taken me longer to post about the various places visited and experiences had while on pilgrimage to Ireland. I've posted about one of the other sites already {Tlachtga/Hill of Ward}. I suppose in part it can be chalked up to lack of time and motivation, but it's probably more honest to say that I don't know what and how much I am comfortable sharing of the more personal details. There are a few more that I would like to do, so I will get to them eventually. :) 

This post is focusing on Rathcroghan Mound and the Visitor Centre not too far away from the Mound in the village of Tulsk.

Rathcroghan Mound

Rathcroghan is actually a complex of various sites close to one another, the most well known being the Mound. We visited but two of the many monuments this complex has to offer, the Mound and Oweynagat/The Cave of Cats {another post of that spot to come}. It is the ancient royal center of Connacht, most famous for perhaps its ties to the legendary Queen Medb. 

Reconstruction artwork by the talent JG O'Donoghue

We did a procession up the hill, and had a beautiful group ritual lead by Lora O'Brien and Jon O''Sullivan {who also run Eel & Otter Press}. It was fantastic to experience this site as well as others with Lora and Jon, as they are both super knowledgeable about not only Irish myth and folklore, but are dedicated to preserving that knowledge and the sites. Lora in particular has strong ties and background to Rathcroghan. The work they do has been invaluable, providing resources and accessibility to information, not just the specs and stories of these places, but also emphasizing the importance of etiquette and cultural understanding that is key for anyone who wishes to grasp the spirit of these places and their stories. I say this whether you are a Gaelic polytheist, some other stripe of Pagan or of some other faith {or lack thereof} altogether. If you are not Irish and are visiting these places, I can't recommend them enough. Even for those who might be a little bit more well read and fancies themselves informed, if you haven't checked out Lora's work, do so.

After the group ritual, we had time to do our own thing, some gathering in small clusters or as individuals. Once again, it was nature spirits who called to me, most strongly felt was that of a rowan who stands guard at the public entrance of the Mound site. This solitary tree yet another harbinger of the lone side quests that would make themselves known to me on this pilgrimage.



At the beginning and at the end of the day our coach bus stopped for a bit at the Rathcroghan Visitor Centre, which houses a great little heritage centre, a nicely stocked gift shop and the Tain Cafe {if you are used to North American-styled coffee, you are safe, they got you covered :)}. The folks who run the place are very friendly, and if that is not enough to tempt you, the stop just to sit on this pretty throne is worth it.

Some links of interest:

Rathcroghan Royal Site {Voices from the Dawn}

Rathcroghan {Megalithic Ireland}

Rathcroghan: A Journey by Lora O'Brien

Rathcroghan Visitor's Centre

A Reddening Ritual {a Deer's Skull}

Just about a year ago I had done a rebirthing of a deer skull under last July's full moon {often called a Buck Moon, which last year also turned out to be the longest blood moon eclipse of this century}. I had wanted to do a post about it in greater detail, meaning to share the three stage process I went through to redden, rebirth, and consecrate and bind the skull to myself for ritual purpose.

A year on, I had been reminded that I wanted to post on this when doing a ritual this past full Buck Moon honouring my lovely deer friend. So, here we are, this is the first post of three in this little series of what I did for this particular skull. The process and ritual I will be sharing is something that I have done not only for animal remains, but also some other sacred items, most recently before this skull, my rowan stang, and don't see why others couldn't do the same should they be adverse to doing this for the remains of an animal.

While this is a practice I started doing before I considered myself a Gaelic polytheist, it has been refined over time to fit my personal practice and cosmology, and below is how I would go about doing it today. Just in case there are folks who are looking for inspiration on how one might do a ritual like this, I am going into quite a bit of depth here. Anyhow, on with it.

Instead of me rattling off what reddening is, and why we do it, I will be lazy and share a really great post that had been done on the In The Chimehours blog back in 2011, who also in this post reddened a very handsome deer skull.

This deerie was found by another in the forest, he was a white-tailed buck, whose antlers had been shed and had not started to grow new ones. So he had died in winter or early spring. I think that he was a younger lad, probably two or three years of age, and how he was found, his death seemed to be a natural one. I believe that while I was initially connecting to him, I saw what the cause was, but obviously can't say for sure. His skull had been exposed to the elements for some while by the time he was found. Not the "prettiest" skull, but he is certainly my favourite. His spirit has turned out to be a most precious ally in my travels when I walk between worlds.

At some point I may go into greater detail on how I've developed and maintain my relationships with spirit allies, especially of those whose remains I am the steward of. For now I will just say that before I started to woo him into working with me, I had made a little shrine to him, and left regular offerings, which I still do today. 

Prior to the actual reddening, I did a small offering and saining ritual on the new moon. The skull was placed on a plate that held the dry ingredients of the reddening paste {pictured and listed below}, surrounded by a rowan berry necklace and candles of the Three Realms.

• Lighting the candles of the Three Realms: Sky {"Blessings of the sky above"}, Sea {"Blessings of the sea about"}, Land {"blessings of the land below"}
• Lighting the hearth candle, a prayer of welcome is said to The Three {Gods, Spirits and Ancestors} and offerings are made: incense {representing Sky} whiskey {representing Sea}, and food {representing Land}. 
• A threefold saining is then performed: juniper smoke {"blessings of Sky"} is moved over the skull, saining water {"blessings of Sea"} is sprinkled over the skull, and sea salt and purifying herbs {"blessings of Land"} is lightly rubbed on the skull 

Below is a list of the dry ingredients that I had used in this reddening paste. Keeping in mind, I was reddening this skull to house an ally I wished to do specific types of spirit work with, the contents of this reddening paste reflects that. Ingredients may vary, depending on what the purpose of the item being reddened is. The dried ingredients I used here are {* potentially or is poison, handle with care}: 

Ancestral graveyard dirt

Staghorn sumac berries

Rowan berries

Ghost fern

Oak leaves

Wormwood*

European mandrake roots*

Bittersweet nightshade berries*

Yew*

Mugwort*

Willow bark

Dandelion root

Mullein

Black nightshade berries*

The wet ingredients for the reddening paste were three beets, each one carved with one of the names of the Three Realms in ogham: Nem {Sky}, Muir {Sea}, and Talam {Land} that were then boiled until they could be mashed; Samhain water, and nine drops of my blood. 

This was then all mixed together in a paste and plastered on the skull, which was left on for about 24 hours until it could crumble off by itself. Before moving onto the next stage, he was left to dry out completely for nine days.

Tlachtga/Hill of Ward

On the first day the group for the Wolves, Witches and Warbands Irish pilgrimage met up, we made a visit to Tlachtga/Hill of Ward, a ring fort and sacred site in Co. Meath. The weather was very cold, wet and grey, very reminiscent of a late fall day, instead of being on the cusp of Bealtaine, or how I pictured it would be at least in Ireland. Which I suppose was suitable, as there are some at least who think that Tlachtga is the birthplace of Samhain bonfires.

Before doing the group ritual, we all had a chance to explore the site a bit, after getting a little introduction by the lovely Gemma McGowan. The story of Tlachtga had a real impact on me, to the point of tears, but it was to the far corner of the field that the site is on that I first felt called to.

While others are priests of deities or the go-betweens on behalf of the Othercrowd, I was the dipshit on the fringe of sites chatting with trees and plants, and listening to what the birds had to say. This ended up being a personal theme for me at each site I was able to visit, giving me the opportunity to connect with various different spirits and beings of those places. At this particular spot it was the humble stinging nettle that had the most to teach me. 

Only until pretty recently Tlachtga has been often overlooked as far as importance goes, but it is growing in popularity. There has been Samhain festivities held there, and a couple years back there was an archaeological dig. 

Some links of interest:

Tlachtga-Hill of Ward {Knowth.com}

Tlachtga: Celtic Fire Festival by John Gilroy {some parts of the book on New Grange.com}

Excavations at Tlachtga {Facebook page}

The Hill of Ward: A Samhain Site in Co. Meath {JSTOR}

A really beautiful spot. <3

Brewing Wormwood Bitters {Absinthe Inspired} for Ritual Use

{***Please be sure to do your own research, find out if it is safe for you to use plants such as wormwood, and that you use proper dosages. There are several health conditions and situations where wormwood and related plants are not safe for folks to use. And please, for the love of all that is sacred, dilute before using and use responsibly.***}

This morning I started a brew of absinthe-inspired wormwood bitters, which I am looking forward to using to aid in travelling and divination during the upcoming dark half of the year. This is my first time making absinthe, so it is a bit of an experiment. In my own brew I added the following herbs, after giving them a good going over with a stone mortar and pestle:

wormwood

fennel

anise

hyssop

peppermint

lemon balm

coriander seed

dandelion root

I then added in some 80 proof vodka, enough to cover the herbs and then some. Most of the ingredients are traditionally found in absinthe recipes, and many have the delightful associations of what I plan to use it for. I added dandelion root as a extra, for it's association with seeing, ancestor work and the Otherworlds. 

I will brew it for at least a week, shaking it every day, saying a little charm as I do so. While it sits, I will have it covered in black, with a pendant that I wear during some rituals, to inform the brew of its intended use. 

It will then be strained and bottled, and use diluted. Below is the video I got inspiration from to make this, which I encourage people to check out.

Rebirth Under a Full Buck Moon

The skull of a white-tailed buck skull waits patiently to be revealed under the full moon tonight, a suitable time, as July's moon is often referred to as a full buck moon. And this one is going to be a doozy, being the longest blood moon eclipse this century. Also auspicious, as this skull had been reddened before being wrapped to be symbolically reborn and consecrated to his new station. 

At some point I intend to do an in depth post on the whole process of reddening, rebirthing, consecration and binding a sacred object to oneself. 

{Deer skull was found by another in the forest, after dying a natural death}

The Beauty of May

"Sweet May hath come to love us,

 Flowers, trees, their blossoms don."

~ Heinrich Heine, Book of Songs

I am really beginning to appreciate the beauty that this area has to offer, and in some ways it is no more apparent than around Bealtaine time. From the ephemeral flowers of the woods, the blossoms on the trees, to the lush green of new growth, sadly none of that beauty lasts long. So with that in mind, I tried to get out as much as I could to my favourite spots to enjoy it all while it is here. Below are pictures that I took while out and about during May.

The Gaelic Roundtable for April: Veneration

This is my second post participating in The Gaelic Roundtable blogging project, April's subject is Worship. The Roundtable asked:

"Which Gaelic Gods do you Worship? Do you worship your Ancestors or otherwise participate in Ancestor Veneration and related practices? What about the Gaelic Heroes? The Fae? How long have you Worshiped them? Who came first? Last? Second? How did you establish your relationships with them, and how important is that relationship to you? How integral is that relationship to your spirituality? Your religion? Your every day life?"

As far as my own personal practice goes, I tend to shy away from the term "worship" ; while perhaps just a semantics game, I associate worship with coming from a place of grovelling or fear. This might be just a holdover from my Christian upbringing. Instead I would like to think that my devotion comes from a place of hospitality and respect, so I prefer to use "honour" or "venerate" in my approach to the Gods, Spirits and Ancestors.

My relationships with The Three play a central role both in my faith and in my daily life. At our hearth shrine I do a small devotional every morning with an offering, prayer and candle lighting {kindling} and do another small one in the evening with a prayer and extinguishing the candle flame {smooring}. There are special dates in which I honour specific individuals and during certain activities I will make offerings and ask for blessings as well.  

The Gods

In general I honour all the Gods of the Gaels, however, there is a handful of deities that I am especially devoted to, whom I call "household deities". My relationships with them are pretty much all different from each other, some being stronger in certain seasons or when I am doing certain activities. Some I have actively sought out, while others it seems that they have "tapped me on the shoulder".

Brigid

 From the best of my memory, Brigid was the very first Goddess that I did any research on and try to summon back when I was first exploring Paganism. For quite a few years my approaching her was limited to Imbolc and some petitioning, and it wasn't until after I started delving into Celtic Recon that it started to go beyond that. That was some time ago and her along with another Goddess below was the first that I became devoted to. As time went on I eventually became one of her flamekeepers, which I have been doing for two or three years. During every cycle I make offerings to her and of course at Imbolc and Latha na Caillich. For my own life I feel that she oversees keeping of the home, healing, protection, relationships and women's fertility/sexuality.

Macha

Prior to subscribing to hard polytheism I honoured a generic "Mare Goddess", whose faces included Macha, Epona and Rhiannon. So, my relationship with Macha continued on once becoming a Gaelic Polytheist and became deeper, richer. I have always had a great love for horses, so a part of my devotion to her is to do my part to end horse abuse and slaughter. Corvids are also my buddies. During Lughnasadh and Michaelmas I make special offerings to her and for myself I think that she aids in divination, sovereignty, abundance, justice and protection.

Flidais

Besides honouring a "Mare Goddess" as an eclectic Pagan, I also paid homage to a generic "Antlered Woodland God" {think Herne or Cernunnos,}, so when I came across info about Flidais for the first time my interest was piqued. After doing a wee bit more research I made some offerings to her and have built the connection over time. Besides deer and cattle, I also associate robins and foxes with her. During Bealtaine and prior to doing wildcrafting or going out in the bush I will make offerings to Flidais. For me she helps as a catalyst with Nature Spirits, and also helps with environmentalism, bushcraft/wildcrafting. lust/sexuality, and beauty.

Airmed

Having a keen interest in plants and herbal healing, it was only a matter of time before I tried to establish a relationship with Airmed. She plays an essential role in all of my gardening, working with plants, and all healing {both emotionally and physically}. Being someone who has faced abuse I felt a strong connection with her own story. I associate bees with her and therefore is an especially sacred pollinator. Offerings are made to her on Midsummer and during any herb harvest and working with plants. 

An Cailleach

This is the one Goddess out of the group that I definitely feel was "lurking in the shadows". By the time she popped up I had already heard about her, but was quite intimidated to try to connect with her. After some really intense dreams and other happenings, I was certain who was there but was quite bewildered as to why she was there. For about a year I did more research and asked other Gaelic Polytheists about their experiences with her. It wasn't until after I felt that I learned as much as I could that way that I apprehensively tried to make a formal connection {more about that can be read here.} To be honest she still does kind of intimidate me, but at times she can have a warmth about her. My connection to her is twofold, being both seasonal and due to my occupation. In the winter months she is ever present, and I make special offerings to her during Samhain, Yule, and Latha na Caillich. I also turn to her for insights on how to deal with the hardships of aging, as I work in long term care with the elderly. 

Ancestors

Ancestor reverence is something I practiced prior to becoming a Gaelic Polytheist, but became even more important to me when my maternal grandparents passed away. When still living in North Bay I would regularly go to the small family cemetery to visit. Now that I am a few hundred miles away, I have been scoping out the various Irish memorials here in town to leave offerings. I do keep an Ancestral shrine in my home where I make regular offerings, and hold special rituals dedicated to my Ancestors during Samhain, Remembrance Day, Christmas, and on  certain birthdays and anniversaries.

Spirits/The Good Folk

Besides being a polytheist, I am an animist as well, so I essentially believe that everything has a spirit. To me trees have spirits, the stones do, animals do, and are just as important as humans. As well, I believe that sometimes beings may be attached to a certain place, sometimes a body of water or piece of land or a building. These spirits {nature spirits/genii loci/The Good Folk} I feel are due the same amount of respect as the Gods or Ancestors and give them the same hospitality, although my approach to them is sometimes different. 

On top of keeping indoor and outdoor shrines, there were certain places where I would leave regular offerings and act as a steward of sorts. These were generally places that I would wildcraft from and do rituals at. As of right now I am still getting know my new area and the spirits that are here. So, a work in progress. ;) 

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If you are a Gaelic Polytheist, why not join us at The Gaelic Roundtable? I am looking forward to the posts of the other contributors!

Sláinte!

Laurel

Lovely Bones {& Other Pretties}

 

In late spring I got a package from a lovely lady I did a swap with, Lisa of Aranea Designs. She sent me a whole slew of ethically sourced animal remains and taxidermy {critters who have died of natural causes and completely legal transaction}.

 

She had sent me antler, hooves, teeth, leg and jaw bones from white tailed deer, a raccoon skull, bones from a magpie, as well as bones, feet and feathers from crows. She also sent a beautiful deer charm bag.

 

 

The timing I got them was quite apt as I still had my Flidais shrine set up. So I set all the items I got from Lisa on the shrine, made offerings and did blessings for each item.

 

Lisa has an impressive gallery of bone jewelry, taxidermy and bones over at DeviantArt. She has a store on Etsy which she has told me she hopes to have stocked with new items soon. She is located in Southern Ontario, and sells some of her jewelry locally.

 

Sláinte!

 

Laurel