Archive for the ‘Women’s Spirituality’ Category

from Ultra Culture: UK censorship of a esoteric sites

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[youtube http://youtu.be/sniM8XIqWIg]

Cummer, go ye before, cummer go ye
If ye willna go before, cummer, let me
Linkin lithely widdershins
Cummer, carlin, crone and queen
Roun go we

Cummer, go ye before, cummer, go ye
If ye willna go before, cummer, let me
Loupin lightly widdershins
Kilted coats and fleein hair
Three times three

Cummer go ye before, cummer, go ye
If ye willna go before, cummer, let me
Whirlin skirlin widdershins
De’il tak the hindmost
Wha e’er she be


Translation using the Dictionary of the Scottish Language:

Witch go you fast, witch go you
If you will not go fast, witch let me
Circling a circle widdershins (counter-clockwise)
Linking hands quickly and merrily widdershins,
Wives, crones, mothers and young lasses

Round go we!

Witch go you fast, witch go you
If you will not go fast, witch let me
Circling a circle widdershins
Looping (or weaving) easily and swiftly
Tucked up skirts and flying hair
Three times three!

Witch go you fast, witch go you
If you will not go fast, witch let me
Circling a circle widdershins
Whirling (rotating) screaming louder, widdershins
Devil take the last one (furthest behind)
Whoever she be!

[Background: excerpt from  Sangstories – Stories of Scottish Songs]

Carlin: old woman, witch
Cummer: woman friend, witch
Deil: devil
Fleein: flying
Hindmost: last, furthest behind
Kilted: tucked up
Loupin: jumping, leaping
Queen: quean or quine, girl, woman
Skirlin: screeching
Widdershins: anti-clockwise; opposite to the sun’s movement; against nature,  so used by witches

Christine Kydd brought this song to Sangschule. She recorded it along with Corrina Hewat and Elspeth Cowie as Chantan on their CD Primary Colours. Their notes say: “A song from 1591 and the witch trials of King James 6th of Scotland. A time when any woman could be accused of being a witch on a whim. The words come from the transcripts of one of the trials in connection with a plot, by Francis Hepburn, Earl of Bothwell, and others to kill the king. It is the first written record of a reel in Scotland.”

Witches were supposed to meet and dance in a circle going “widdershins”, against the sun, as part of reversing what was natural or holy.  They were naked or immodestly dressed  – Burns’ “cutty sark” is like the “kilted coats” – revealing a lot of leg. “Three times three” was a magic number. And the devil would sometimes join the dance, though here the old saying “Deil tak the hindmost” suggests fear of this event rather than a welcome for the master.

A ‘thread’ of entries on www.mudcat.org attempts to pin down more of the sources and Jack Campin’s entries say that the first two lines do appear in the transcript of the witch trials, but “ the rest was obviously made up in the 20th century”.

James 6th himself was present at the North Berwick witch trials where the accusations against his cousin, Bothwell and the “other witches” were dealt with, and he took part in interrogations. Two of the accused women were Geillis Duncan and Agnes Sampson. They did not survive, but Bothwell escaped.  Excerpts from trial papers are available on…


…a website belonging to Dr E H Thompson of the University of Dundee e.g.:

Agnes Sampson “admitted healing the sick by natural remedies and prayer, helping people who had been bewitched and having dealings with the devil in the form of a dog.”

She confessed to the King that she had been moved to serve the devil by poverty after the death of her husband and had received the devil’s mark. (This mark hidden on the body was said to be impervious to pain, and led to ‘witches’ being pierced all over with a pin by accusers trying to find it.)

Reading between the lines from our present-day standpoint, it is easy to see how superstitious fears led to ordeal and death for many poor and helpless women, but James 6th pursued the prosecution of witches with determination and wrote his own book on the subject, Demonologie, published in 1597.

 [The Music]
 X: 1
T: The Witches
R: reel

M: 4/4
L: 1/8
K: Edor
gfeg Bgeg|fdad bdaf|gfeg Bgeg|fdaf fee2|
gfeg Bgeg|fdad bdaf|gaeg deBd|ABFA BEE2||
The Witches (reel) on The Session

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Joan Marler, literary executrices of Marija Gimbutas, and founder of the Journal of Archaeomythology, has now made this journal open access.

One has to register, but from that point you can access very important scholarly articles continuing the work of Gimbutas online for free.


This is a very generous gesture since Gimbutas’ work has been instrumental in the reclaiming of female approaches to divinity across the world.

Spread the word!

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Temple Spinner

Consecration of a Priestess of Bacchus by Sir Laurence Alma-Tadema

Consecration of a Priestess of Bacchus by Sir Laurence Alma-Tadema

I am dreaming back my sisters
Whisper-worn footfalls on the Temple steps
Storm dwellers
Heavy-breasted cauldron keepers
Snake sisters
Darkmoon dancers

Labyrinth builders
Star bridgers
Fiery-eyed dragon-ryders
Wind seekers
Shape shifters
Corn daughters

Wolf women
Earth stewards
Gentle-handed womb sounders
Dream spinners
Flame keepers
Moon birthers

Come home sisters, come home

~ Marie-Elena Gaspar

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Divine Women: Handmaids of the Gods : BBC Documentary

Historian Bettany Hughes continues her journey into the hidden and controversial history of women’s place in religion as she uncovers the lost era of the priestess. She delves into the ancient Greek worship of the goddess of sex, Aphrodite, and finds out what this practice meant for women. She also heads to ancient Rome, where the fate of the civilisation lay in the hands of six sacred virgins. Returning to the crucial early years of Christianity, she finds evidence that overturns centuries of Church teaching and challenges the belief that women should not be priests.

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Sometimes I imagine what I would say if one of my children explicitly asked me for training, or intentionally sought it for themselves. They were all exposed to The Craft, as well as general pagan perspectives (and I will continue using the general term ‘pagan’ on this blog because I feel it provides a touchstone we can come together on politically and academically). They also engage in witchy activities and hold very pagan beliefs, though they may be in various stages of consciousness on that front.

I think about the heartfelt advice given by one of my early initiators, Juniper. We shared a similar Christian upbringing, and we both had children. Through tears she bravely confessed that if she could go back, knowing what changes and pain lay ahead, she wasn’t sure she would choose this crooked path again. You see, once you put your foot to the path, there is no way but forward – whether to madness or transformation.

Most of my friends who are witches say they always knew they were. That there was never a moment of decision, only one of recognition. It may be that they were outsiders, or just felt themselves different, somehow. This is a critical point to ponder.

If you feel ostracized; if you feel outside the group: take notice whether these feelings make you uncomfortable. If there is a part of your mind seeking validation or the experience of fitting-in – you may want to reconsider this path. Certainly there will be a feeling of kinship, and a relief in having found your own kind, but consider: The Witch lives on the outside of society. Hir path is alone, in a forest darkly. There is no band of brothers who march off to fame and glory together, nor is there cultural acceptance or wide-spread recognition. There may be camaraderie, and you may finally understand your inherent difference, but think long and hard before committing yourself to further differentiation. To be Marked…is for life.

But, if one of my children did ask….even after I ignored them, or tried to put them off (you see, it is a dark path…and I can’t say I would wish it on anyone), the first task I would give them would be to GO OUTSIDE.

Not to glory in airy fairies, or rainbow ponies. I would require they spend a year learning the land: what her seasons are; what her geological history is; what other-than-human persons share the land with them; what the history of her communities are; what weather patterns are dominant; where is the sun in the sky on the longest day; what celestial observations when the season changes; what ARE those seasons there, on that land; what orientation is associated with significant phenomena, whether seasonal, atmospheric, or historical.

I would NOT ask them to leave their locale. This work does not require leaving the city and finding some idyllic country location. The Witch knows the environment he resides in, not one of hir imagining. The Great Powers are everywhere, and everywhere, are different. Know them.

At least I think these would be my first remarks….if a child of mine saw this path in the forest and reached for the gate.


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For some time now I have been pondering the influence within paganism of the western centric worldview. No doubt other minds have pondered this very thing, and written about it. The sure knowledge that pagan scholars (or any scholar for that matter) have grappled with this topic (or any other that might rumble in my brain) has created a sort of lethargy in expressing my own views. Why add to the noise of the cultural milieu? I know this is silly thinking….

As with any thought you try to contort into a coherent one, you need a beginning. My beginning was living in Ireland, and then looking back over the water (as it were) at the way U.S. pagans take localized deity forms and transplant or interact with them on other continents. [bias warning: This tendency has always irked me because it feels like the “daddy god” syndrome I dislike in Christianity – “You are a floating up there ever present caretaker that loves me and desires to communicate with me wherever, whatever, I am.”] In fact, let me take a moment to express why this irks me. It seems the height of nonsense (and arrogance) to imagine that a being more complex or vast than myself would have the slightest interest in listening every time any of the several billion there are of us currently on this planet needs a parking place or has a headache. I don’t always listen to my partner, and he is only one person who is intimately important to me, and often located in the same room! Now, back to the point. Here in Ireland it is clear to see how modern pagans take a personal god or pantheon and then interact with them in much the same way Christians interact with their god. Why this became so clear to me while living here on this land is for another post.

So, this coddled, narcissistic [my bias showing] view that some complex, powerful being is paying attention to every little whim of humanity smacked of foolishness from the beginning. It irritated me within Christianity for both religious and political reasons. It is incredibly human centric and is at the core of the western-centric worldview: a term I first heard in a comparative religions class. Most people reading this will know that the idea of worldview arose from the word “Weltanschauung” and was a concept fundamental to German philosophy. It is understood as “the fundamental cognitive, affective, and evaluative presuppositions a group of people make about the nature of things, and which they use to order their lives.” You can see how understanding a particular religion’s, or culture’s, worldview is imperative for scholars studying them comparatively. It is equally as important to identify your own worldview when engaging in ANY study – whether that be the sciences (both hard and soft), philosophy, or religion. In fact, I think the great work of the 21st century may be untangling our sciences from the grip of a western-centric worldview.

If we take just a moment to consider what has shaped our fundamental views, which include such seeming secular things as human rights, rationality, individuality, freedom, separation of church and state, etc, we find very quickly several factions of Christianity. This one religion, along with strong helpings of Greek philosophy, has utterly shaped our perceptions, and the way we view our world. Since most pagans I know were brought up within a western society, none of us has escaped this conditioning. The tangled web of our western worldview utterly influences our current understandings, and practice, of a neo-pagan religion which originated pre-western society (unless you are a Hellenist).
Now to my pondering. A few of the underlying tenets of Christianity that I see shaping western worldview are:

  • There is something called “truth”, and usually just one of it, i.e., THE Truth.
  • The human race is a special creation of a personal, loving god. Which means that humans have a purpose for being alive and this personal god is active in each and every one of our lives.

(I’m a mother, and this notion of being active in every human life makes me tired on a whole new level!)

I am not finished pondering (not by a long shot), but I will close this post here. If paganism is to become a growing and robust religious movement we must grapple with the issue of worldview, and not on a superficial level. Unless I still believe in a human centric universe, why in the world would I cling to the notion that some god form (or as I prefer to call them, incorporeal persons) is attentive to my every whim and is portable, like a pop-up tent? In a community of non-human and human persons, what makes the human so damn special?

I propose that the human is only special if we are still living, moving, and having our being within a western-centric worldview which is shaped by Christianity and its belief that the human race has a purpose and is a special creation.

…..more to come.

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Meadowsweet is in bloom along the hedgerow and it lends a distinctive, clean fragrance to the air. I was out for a run this morning, and deeply appreciative for the tonic of its aroma. In fact, this is probably the one quality we most associate with meadowsweet: its heavy scent. Many of us have heard how meadowsweet was added to the rushes, which were strewn on the floor, to freshen the space (the rushes doing the hard job of insulation, moisture control, and padding). Here in Ireland, it was known as Airgead Luachra, which means Rush Silver… or silver rushes. They are fairly tall plants that bloom in summer and have reddish stems with dark green leaves and distinctive creamy flower heads.

Now, whether you covered your floor in these pungent flowers might depend on where you lived and what the local folklore was. Generally in Ireland, it was believed the scent was perilous, because it could cause a person to fall into a deep and possibly fatal sleep.(1) Though, in west county Galway it was believed that if a person was pining or wasting away because of interference from *the Good Neighbours* that putting meadowsweet under their bed would ensure a cure by morning. (2)

Meadowsweet had another name in Irish, Crios Conchulainn (Cuchulainn’s belt), but I am not sure why or where this arose. Perhaps connected, is its association, along with watermint and vervain, as being one of three of the most sacred herbs to the druids. (3)

So, on to herbal uses. As I understand it, the english name comes from the Anglo-Saxon meodu-swete (mead-sweetener) and, you guessed it, was used to flavour mead, beer, wine, and probably anything they were making. A wonderful little herbalist named Gerard once said, “the smell thereof makes the heart merrie and joyful and delighteth the senses.” In Ireland it was used to clean milk vessels and was mixed with coperas (ferrous sulphate) to make a black dye. According to another herbalist, K’eogh, a powder made from the roots was effective in preventing diarrhoea and dysentry, and an infusion of the flowers was good for curing fevers. (4) It was also widely used as a cure for colds, sore throats and other pains, no doubt due to its salicylate content, which is similar to aspirin. (In fact, I have heard that the acid was a disinfectant so it not only made rooms smell better but helped the fight against bacteria. Its painkilling and anti-inflammatory uses were beneficial but hard on the stomach, and it was only after it was synthesised that it become an acceptable candidate for mass production and sold in tablet form as ‘aspirin’ – ‘a’ for acetyl and ‘ –spirin’ for Spirea, the original botanical name for Meadowsweet). People in counties Cavan and Sligo reportedly used it for dropsy and kidney trouble, while those in westmeath preferred to use it as a tonic for nerves.

In traditional western herbalism the plant is ruled by Jupiter (Thursday) and is associated with the zodiac sign Pisces.

1. Ui Chonchubhair, M., Flora Chorca Dhuibhne: Aspects of the Flora of Corca Dhuibhne.
2. Vickery, R., A Dictionary of Plant Lore
3. M. Seymour, A Brief History of Thyme
4. Williams, N., Díolaim Luibheanna
5. Allen & Hatfield, Medicinal Plants in Folk Tradition

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A fierce westerly storm roared last night.  The rain lashed our stone house and the West Wind sang strong in the treetops.  I am a child of the Wind.  My body came into the world on the Gulf Coastal Plains, home to hurricane, tornado, strong southerly winds, and great blue northers.  I feel most at home standing in the power of the winds, arms outstretched and hair wild.

I went out into the beauty of it today.  I walked down the lane to the crossroads I am cultivating.  Who are the winds here?  I know their relatives, the winds of Texas and the Gulf Coast, but who are these mighty winds of the Atlantic and Europe.  I open myself to their song, to their touch, to the power of their Being.  As I walk, I recite Yeats…

the Winds awaken, the leaves whirl round

our cheeks are pale, our hair unbound

our breasts are heaving, our eyes are agleam

our arms are waving, our lips are apart.

I run and skip and twirl on the lane.  My hair billows in the wild wind.  I see small rabbits hop into hedgerow, a pair of pheasant stealthily scurry in tall grass, and fresh spring rains fall, dancing, on my face.  At the crossroads I stand, looking northeast to the undulating fertility of Sléibhte Chnoc Mhaoldomhnaigh (the Knockmealdown Mountain range), with its voluptuous peaks:  Cnoc Seanchuillinn (hill of the old holly), Cnoc na Loiche (hill of the lake), Cnoc na gCloch (hill of the stones), and the Sléibhte na gCoillte (Galty range – Mountains of the Forests), with its ripening peaks: Ladhar an Chapaill (fork of the horse), Cnoc an Tairbh Beag (little hill of the bull), Cnoicín na Teanga (little hill of the tongue-shaped land).

The West Wind feels masculine, carrying messages from the Great Ocean Mother to Her Sisters, who recline in their pregnant state, birthing spring onto the Green Land.  “Caress me, oh Wind.  Kiss my Lips, dear lover.  Wrap me in your embrace.”

The Host is rushing ‘twixt night and day, and where is there hope or deed as fair?



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