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This book is dedicated to the Earth Goddess and Her Lover
may they bless us all, and help us remember their ways once again.
Many thanks ro John M, all our friends., and to the spirits for all their support.
 CONTENTS

Introduction 1
The Web ofWyrd 2
Sacred Exchange 4
Devas 6
Powers of Place 8
Faeries 10
Families and familiars 12
Guardians and Guides 14
Spirit Doors. 16
Copper and Cold Iron 18
Seer Sight 20
Earth Spirits 22
Earth Healing 24
Earth Magic 26
Faery Flowers and Magical Woods 28
Tree Spirits 30
Sylphs - Air Spirits 32
The Four Winds 34
Raising and Calming the Winds 36
Birds and Bird Spirits 38
Wild Fire 40
Kind Fire 42
Divine Fire 44
Water Spirits 46
Befriending the Nymphs 48
Mananan mac Lir 50
The God of the Greenwood 52
The Great Goddess 54
A Magical Miscellany 56
 INTRODUCTION

In the wild Welsh hills, and the craggy cliff-tops of the highlands, the
splendour of nature cries out for all to hear. In such places it is easy to
sense the spirits of stone, river and tree. Explorers of the otherworld know
that the shadowed ravines and panoramic heights are populated with
beings so different to humans that they can be terrifying, yet also so near
and familiar to the stirrings of our souls that they can be almost touchable,
a hairsbreadth away from our mortal fingertips, unseen and yet more real
than the modern world.
Cultures across the earth testify to the existence of spirits, and every
spiritual path has its collection ofaccompanying supernatural intelligences.
Angels, ghosts, daemons and devas all affect our lives both subtly and
dramatically. Traditionally, distinctions between otherworldly beings are
often blurred, as they are in a continuous flow of evolution to and from
the very source of existence itself. This is illustrated by the symbol of the
World Tree, divided in the Celtic system into three realms: Annwn, the
world below (the living roots), Abred, the physical world (the trunk) and
Gwynfed (the 'white life'), the heavens in the branches.
Everything is nature. Nature spirits remind us, their distant cousins, of a
time when we were close, and understood our connection to the natural
world, not merely tourists holding ourselves apart, sewing shut our eyes and
cars with our endless need to consume and own the Earth from which we
are birthed. In the wild the truth of this is tangible, but it also remains true
in factory, flat and office block - nature and spirit are one, and we are one
with them, inseparable and whole, forever.
 THE WEB OF WYRD
weaving the worlds
The spiritual calling amongst humans is almost universal, as is the belief
that everyone has access to a wellspring of spiritual energies. Traditionally,
spiritual awareness often comes in a sudden flash, suffusing the world with
meaning and beauty. Buddhists describe this as enlightemnent; sensing
the infinite connection of all things, a transcendence from the mundane
ego-centred consciousness into something far larger. This was called 'the
Web ofWyrd', by the Anglo-Saxons, wyrd meaning the force which binds
all exisitence. They believed, like the ancient Norse, that the universe is
constantly woven by three powerful goddesses, a maiden, mother and crone.
Collectively called the Norns, and similar to the three Fates of the Greeks,
they demonstrate that everything is connected, and all existence is one.
Just as some people seek this experience more than others, so do certain
spirits, and this has a profound effect upon them. Their innate connection
to Source causes powerful ripples of positive loving energy to emmanate
into the world. This in turn increases their development and evolution, as
well as transforming ours (and anything else they contact). Such evolved
consciousnesses can become gods and goddesses. Yet, like everything else,
they remain both part of the whole, and Source itself.

2
3
 SACRED EXCHANGE
offerings, spells and prayers
As in most other countries, offerings have long been made to nature
spirits, faeries and the local gods all across the British Isles, a tradition
which has survived through the Christian era to the present day. In the
Celtic or Gaelic traditions offerings include butter, milk, cakes and sweet
things, and sometimes ribbons or small parcels of pretty cloth which are
hung on tree branches. These are called 'clooties' in the West Country
and can contain fragrant herbs, a silver coin, or a small prayer or petition
for the god's assistance. The Celtic goddess Covetina is traditionally given
silver coins in the wishing wells that were originally her special domain
and consecrated in her honour.
Offerings to beings of different elements include prayer flags for air (as
in Buddhism), flowers and floating candles upon water, burning incense
for fire spirits, and gifts of water for plant spirits. Caring for the land in a
practical way is always important and appreciated by nature spirits. Some
sacred landscapes traditionally receive offerings specific to their local
goddesses or guardians. The fire goddess Pele of the Kilauea volcano in
Hawaii is given rum to avoid her wrath. The Yoruba tribe in Africa cast
rafts of flowers upon the waves as gifts to the ocean goddess Yemaya.
In these simple ways, offerings have long forged relations and
maintained bonds between mortals and the spirit realm, to call m
blessings and protection in a world larger than human perceptions.

4
5
 DEVAS
spirits of growth
Since food was first gathered from the forests, and later when the first
crops were sown, the spirits of plants have been thanked and befriended by
individuals keen to learn to tell foods from poisons, and discover the powers
of magical and medicinal herbs, and the secrets of sowing and reaping--
ensuring the survival of the tribe from one year to the next. Knowledge
of these spirits of flowers, and all green things, spans the centuries and the
continents. They are traditionally seen as glowing beings of any size which
move in and out of one another and the plants which they attend.
In Hindu tradition these glowing nature spirits are called Devas. In the
last century, the theosophist Geoffrey Hodson and the visionary Rudolph
Steiner described in more detail how these beings are the spirits of plants,
and their caretakers, sending them life force, and inducing their growth
and fruition. More recently, the Findhorn foundation and others have
perfected techniques of working with them to produce gardens and crops
of particular fecundity and abundance. Devas are traditionally friends of
shamans and druids, working with them to produce greater effectiveness
in their herbal medicines or assisting in potions of their energetic
patterns, known today as 'vibrational essences'.
Devas hold the vision of whatever they are attached to, in its most
perfect form, a belief first described by Plato. Thus a bluebell deva holds
the 'idea' of a bluebell, which first emanated from the Source before it
manifested in physical reality. As hive beings living in close connection
with the goddess of nature herself, devas tend fields and gardens, forests
and plains with equal care, enriching the green world with the breath of
spirit, and infusing Earth's bounty with animation and life force.

6
 POWERS OF PLACE
local guardians, gods and goddesses
Mankind has always seen divinity in nature, and some landscapes hold
sacred status, home to powerful spirits of place. Tradition relates that in
our ancestors' eyes, hills were the breasts and hips of the goddess, while
gullies and ravines granted access to her depths. Mountain heights
and sacred oak groves were the domain of hunter gods like Herne and
Cernunnos. Dark dense forests were the realms of fierce spirits of the
wild, requiring respect and even fear. Devas and elementals, local gods,
faeries, animal spirits and ancestors have all coloured the landscape and
been the recipients of offerings since pagan times across the globe. Our
relationship with them is sometimes carved into stone and sacred objects,
even painted upon cave walls.
Forests, rivers, and mountain ranges all have their local divinities, such
as Tamara, the goddess of the river Tamar, and Sul, the goddess of the hot
springs at Bath. The goddess Nemetona, of the druidic sacred grove, was
once so powerful that she became the goddess ·of all sacred sites, her name
becoming the public name which protected the hidden or sacred name of
local gods which were known only to initiates. Barrow mounds in Wales,
known as 'Cerridwens courts', come under the crone goddess's protection
in a similar way, revealing the initiatory role of such structures.
The ancestral human spirits, faerie and otherworld beings resident in a
particular area, as well as the earth spirits of the place, whilst all retaining
their individual awarenesses, also form a collective consciousness. This
contributes to the formation of the special atmosphere that such sites
evoke, as well as assisting the magic and connection sought by tourists
and initiates alike as they visit or dwell in such ancient places.

8
9
 FAERIES
the strange and shining sidhe
Faeries can evoke both fear and yearning in mortal minds. Folklore relates
how they were the first race, created at the beginning of time. Dwelling
primarily in a subtle realm called by the Celts the Otherworld, that is distinct
from but overlays our own, they can, according to many human encounters
with them, communicate with and traverse all realms as they wish. Hive
beings, their telepathic abilities are so strong as to make them almost of
one mind, but they are also capable of extreme wildness and individuality.
Faeries can be of any size and are often much larger than humans, but in
the past they gained the title of'little people', to play down their powers to
concerned clerics, according to many folklorists and academics.
Faeries sometimes become allied with other life forms and evolve
again, integrating this new energetic pattern. A popular modern belief is
that they assume an appearance drawn from our minds to communicate
meaning and expression, but it is not always so. Thus faeries connected to
earth spirits may wear robes of crystal, or leaves. Others assume half animal
forms, beasts and birds. Some have plumes of energy radiating from their
heads as they attune to the deep primal energy of the planet, en route to
merging with the Source. Their ways are often strange and unfathomable,
and being touched by faerie can be both a gift and a curse, leaving a mortal
dead, mad or a poet, as the bards relate.

to
The gentry' qr 'shining on<S' such as the Irish Tuatha ~ Danaan are so poweiful as to be considtrul
gods, and ofun app<ar to seers as very taU and beautiful with shining lumin<Sant bodi<s. They are
much closer to Source than humans and can choose to evolve over their vasi life spans into what
[Link] describul as 'opakscent' beings, which tend to the weU-being ef the planet herself.

11
 FAMILIES AND FAMILIARS
ancestors and animal spirits
According to many traditions across the world, the spirits of ancestors and
the totem animals of tribes walk alongside their people bestowing blessings
and protection upon them. Befriended by prayers, dances and offerings,
these spirit alliances formed the roots of the earliest societies, their images
painted on cave walls and sacred objects. Everyday life was thus blended
with the realms of spirit, the present with the past, and security was assured
for the future, as their ranks grew with each successive generation.
A common shamanic belief is that the ancestors congregate in an
otherworld hall or cave, sometimes a tipee or yurt, depending on regional
variations. Across the world, the 31st of October is traditionally a time
sacred to them, known as the 'Day of the Dead' in South America, the
Celtic festival of Samhain and, of course, Halloween.
Witches' familiars, and the 'power animals' of the Native Americans
perform a similar role, teaching and supporting the survival of the tribe in
relation to their environment. Hence the buffalo is sacred to the Lakota
Sioux, and the tiger is sacred in Tibet. In Britain the stag signified kingship,
as a personification of the hunter god. Perhaps the most sacred animal
spirit in Celtic Britain was the white mare, personifying the goddess of the
land, hence its image being carved so often upon the green English hills.

12
 GUARDIANS AND GUIDES
cousins and co-walkers
Every nation and spiritual tradition has its guardians and guides-ancient,
invisible allies that have accompanied humankind's footsteps from the
cave's mouth to the present. Where Christians have angels, and Native
American shamans their power animals (the spirit of eagle and bear to
lend them protection and vision), in Britain Robert Kirk revealed in the
17th century how our Gaelic ancestors also had their cousins and co-
walkers. These otherworldly relatives, whose lives mirrored theirs, offered
help and companionship, whispering wisdom in their ears and carrying
healing energy from the goddess within the land to be spread out across
the Earth, via the hands of the 'cunning men', folk healers and witches.
These benevolent beings are thought to be always available to assist
humans. Although their appearance can be a matter of cultural and
religious resonance, a common thread is that they too benefit from
giving their care. Humans, in turn, can then assist them, by their unique
physicality and also by participation in the great to-and-fro of energy, in
and out of manifested existence and back to the Source again.
Seers and spirit workers may have the same group of guides their whole
lives, and some beings are attached to a specific bloodline or tribe through
generations. Prayers, offerings and attention are always factors in gaining
allies, yet the methods of connection with these beings vary as much as the
cultures that embrace them, and are as unique as any other friendship.

14
Above: Humans have long valued their guardians and guides, unseen jritnds that walk through
the mortal realm at their side, and whose breath on the wind brings comfort and promise.

15
 SPIRIT DooRS
shamanic journeying
Spiritwalkers both ancient and modern use the symbol of the tree to aid
their journeying to realms beyond the mortal world. Often known as the
world tree, its branches reach to all times and places, its heights extend to
the upper realms (the heavens and the cosmos, as well as the future), its
trunk allows access to other parts of the middle or mortal realm, and its
roots can be followed into the underworld, into the past and the realms of
the ancestors as well as into the deep heart of the Earth gC::ddess.
To the druids, the oak is the most powerful and significant of the trees,
and its name dara, or duir in Gaelic and the druidic ogham alphabet, means
'door'. The spirit of the oak, the oak king, is considered an embodiment
of the god of fertility and the supreme protector of the people, on spiritual
as well as physical levels. Visualising an oak tree to assist in a shamanic
journey calls upon the oak king's assistance and protection.
There are various techniques used to travel the other worlds. In some
traditions the invocation of spirit allies and guardians is assisted by repetitive
drununing, and the visualisation of a door which leads and grants access to
the spirits or places sought. Assistance, instruction and healing is gained
from this connection with the spirits, which can become an increasingly
defined and fruitful experience over time. The return journey is always
made by retracing the route, and grounding back into the mundane realm,
often by eating and drinking.
Travelling the realms of spirit is beautiful, perilous, illuminating and
confusing, and the shaman's allies are essential. To walk spirit paths is to
learn the secrets of the gods, and once begun, the journey is long and
rambling, growing endlessly in wonder and awe.

16
17
 COPPER AND COLD IRON
cutting and mending the threads
The web of life, stretching across the universe in lines of spirit paths, rivers,
ley lines and other currents of energy that form and bind all things, is
known worldwide, and has been illustrated in many forms. This is the tie
that binds all people and places, the flow of chi, the spirit cord that holds
the soul to the body, the connection between loved ones and generations,
binding nations and belief; with equal ease. It is the great world serpent
Ourobaros who eats its tail, and the many ancient snake goddesses.
The current of this vital life force may be dowsed with hazel forks or
copper rods. Non-ferrous metals, such as copper, bronze and silver, are
particularly attuned to this energy, which can be thought of as similar to
lightning and water in its vibration. Conversely, iron and lead both block
the flow of earth energies, sealing in life force and absorbing it. As the
antithesis of the magical metals, iron is particularly known throughout
faery lore to banish spirits and cause pain to otherworldly beings, hence
the old use of horseshoes for protection against them.
Faeries particularly love silver, and magic was woven by the druids of
the past by ringing silver bells, a sound traditionally associated with the
otherworld. This draws in good spirits and builds energy, its positive
vibrations ringing across the web in an endless chime of blessings and
otherworldly bliss-silvery ripples across the fabric of life itself.

.L.
18
19
 SEER SIGHT
cultivating devic vision
In Celtic folk tales, the many beings with one eye, one leg and one arm
hint at the druidic technique of viewing and walking in this world and
the otherworld simultaneously. The seers of the Celtic tradition attest to
a perception of the spirits of nature and faery overlaying the landscape
around them, glimmering at the corner of the eye, and being seen at will
through various practices which enhance the devic vision.
As recorded by the Robert Kirk (1644-1692], author of The Secrcl
Commonwealth, and folklorists such as Walter Evans Wentz (1878-1965].
Celtic seers would call in their spirit cousins, sometimes sharing their eyes
with trusted spirit allies, the otherworldly hosts appearing in a sudden
rush all about them. This is still practised today. Increasing perception, it
aids the understanding between life forms and creates a magical alliance
between beings which is far greater than their individual potential.
Sometimes visions of great clarity and power may be experienced,
as the devas, tree spirits and seers allies communicate meaning through
symbolism and create energetic patterns which activate evolution in the
psyche. Although the skill is often inherited, with patience and practice
otherworldly vision can become second nature, expanding perceptiom
until the individual's sense of reality blends seamlessly with spirit, infusing
the mundane world with magic and meaning.

20
 '4
Ale.1W1 .'itt<md sight. This tahniqut is btst used at a plaa wlri<h allows 11itws a£TOSS a wlwle landscapt. Firstly, allies an
...u..I. '/Mi, lettingthaya ..W. thdrfocus, and pmaf>Ho..nngonay• with th< hand, shimmoing "1"f't.< and colours,
ilti(lingfamr.s and~ of ltWVOllOlt may bt sun. 1lt& imagt.s an partiadm!y natiaablt in tru lmmcbes.

21
 EARTH SPIRITS
stillness, stones and crystals
There are some places across the planet where the power of earth spirits
can be felt clearly and tangibly. Rocky outcrops, shadowed gorges, sacred
hills, stone circles, caves and caverns sometimes hold a special energy.
quiet and brooding. Heavy with the gravity of time, the stillness of rock
and soil, the spirits of these places speak (to those who can hear) of the
wisdom of the ever-giving Earth. Sometimes invoking fear and dread by
their dense energy, these beings are known in Europe as gnomes, or dark
elves, but there are many others, with many names, some now forgotten.
Earth spirits and elementals consist mostly of earth energy, but can
involve other elements, as in the spirits of volcanoes, where earth and fin·
spirits combine, or soil beings, where earth and plant spirits merge.
Earth spirits are often concerned with plants and trees, evolving into and
from tree spirits, or tending the beginnings of life, deep below the surface
of the soil. As crystal spirits, they hold the knowledge and memories of
the Earth since its birth. The seams of precious metals and glimmering
gems are the slow moving blood of the planet, endlessly pulsing with
life force. Assisting the shamans and magicians of antiquity, as well as
the healers of the new age, they adorn sacred artefacts from the tools of
ancient Egypt, to the quartz-covered barrows of the British Isles.
Earth spirits are more easily felt in places of natural beauty where tht·
strength and health of the earth energy is flourishing. In places where the
earth is ruined their sadness and grief is painful. They are revealed in thl·
shifts of the earthquake, and the weeds that break their way through thl·
concrete. No damage we do is stronger than their love of earth, and thl'y
will remain strong when we are but a memory, and dust in the soil.

22
23
 EARTH HEALING
the gifts of nature
Humans have long held the Earth to be the mother from which all
life springs and to which all life returns. Hailed as Isis in Egypt, Gaea
in Greece, and Mawu in Africa, her ancient names are endless. While
humans have become like greedy children, the earth spirits work tirelessly
to serve and heal her. They tend not only to places of beauty and unspoilt
wilderness-the filthiest of factories and concrete-covered cities receiw
their care with equal love and devotion. Here they can work tirelessly,
caring for and cleansing the Earth beneath, and the polluted air above.
Earth spirits will also heal people. Holed stones, sometimes called 'hag'
stones, are still used in the Celtic tradition by witches and folk healers.
Smaller holed stones may be used for healing by either using the stone
spirit's receptive energies to draw off illnesses, or using its giving qualities
to imbue the person with healing earth energy. Sometimes earth and
water spirits combine to assist a healer-water poured upon such a stone
is empowered and charged, and can be used to bathe the inflicted part.
Crystal healing is, of course, another form of working with earth spirits.
Mankind can help the Earth in return. Asking the earth spirits to
help in the garden, with open spaces, tree planting or rubbish collecting
empowers these acts. A popular modern technique is to join with the
earth spirits in meditation, visualising the Earth, and with them sending
it loving attention and energy, which the earth spirits will direct and
put to good use. Yet another way is to use a stone as a focus for thl·
work, sending out its spirit energy, drawn from Source. Microcosm and
macrocosm magically resonate to hugely amplify the energy and spread
it across the whole world, even from the simplest of prayers.

24
 EART}-I MAGIC
the secrets of roots and green shoots
Sitting or standing in silence and stillness, the consciousness of the Earth
can be felt beneath the feet like rising tree sap, its slow rhythms encouraging
peace, and teaching the cycles of growth and decay. Strengthening and
enriching, earth energies are the life force of the whole planet.
In the Celtic lands, earth spirits often have had long, if troublesonw,
friendships with humans. Folklore tells of how piskies and leprechauns
guard places beneath the earth, and the hidden treasures of ancient kinbrs.
They are given offerings of food and drink at the entrances to their realm
to encourage their friendship. In Buddhist lore, the yakshas, once tlw
tutelary gods of forests and villages, became over time the caretakers of trt•t•
roots and hidden buried treasure. Meanwhile, Scottish trows, living in tlw
hills of the Orkneys, are often avoided because of their love of'borrowing'.
But they mean no harm, and their love of dancing is legendary.
The ability to ground and draw off energies that have had their tinw
is a core quality of earth spirits. They teach stability and endurance, and
reveal Earth's great abundance. Their magic can be called upon wht·11
planting wish-lists under fruit trees, and their healing and empowermen
can be received simply by walking barefoot upon the soil. Earth spiril
are constant companions to humanity, who by their steady influen
flourish like the crops in the fields and the flowers along the path.

26
 Above: As humans have become increasingly ~paratedfrom their environment
Earth spirits have soinetinw seemed threatening and alien to dosd mortal minds. In
fact, ~ are usually [Link] when tVm l< given to untkrstanding them.

27
 FAERIE FLOWERS
and magical woods
The growing gifts of the green Earth may be used to either befriend
repel the faeries and other spirits. When properly asked, the plant and tr
allies of mortals will gather their forces to aid in human concerns. Th
druids burnt rowan for protection and prophetic vision (the berries a
still widely carried today as protection charms). Sprigs and twigs of ald
the shield tree, have long protected travellers in this world and the nex
and, when placed over the door, protect against intruders of all kinds.
Hawthorn, the goddess tree, aids in all matters of love. Its bern
traditionally heal broken hearts, and its flowers bestow beauty. Elder is th
home of the elder mother, who leads to Faery those who sleep beneatl
her branches; it is taboo to ever cut her wood. Hazel bestows Wlsdon
divine inspiration and grants the powers of poetry and prophecy.
Tales tell that broom is sacred to the faery queens. Sweeping with
branch of broom clears negative influences. It was also used to create th
Welsh flower-maiden Blodeuwedd, as was meadowsweet, the flower
brides, also used for purification, blessing, and fertility rites. Vervain, th
heal-all, anoints sacred tools and aids in scrying. Most sacrosanct of a
mistletoe, when growing upon the apple, and especially upon the oak, ,
the seed of the sky god and the primary power plant of the Celts.

28
 11N Oak is king ef tht woods, and W,.d ef ~ Hawthorn is sacred to tht maiden goddess
1111111111r. His na""' in tht druid oglsam is Duit: who wtars a erown efhawthom at Bdtant
11111 IN [Link] ef tht tribt and grants acass (ojun lstMay)whm she weds the young
h• 11lker worids under his guidona and care. hunter god. She ....ks twer cha/lmg., and tht
Hu winter countnpart is tht Holly. heart. Her- in tht ogfuim is Huath.

'1111 Rowan, or mountain ash, with its red ~ Elder is afaery tru, tht "°- eftht Elder
lot1n11, Is a tru ef'Vision and prot«tion, burnt mother, a wist ancimtfaery who grants acass
~.¥ lltt druids to mah wildfae, raising tht to tht othtrworld and h"'1s those with weary
11/f ~1n·e efwarriors and calling in protective souls. She must always ~ treated with great
l""wrs. Her - in tht oglsam is Luis. reveraria. Her name in tht oglsam is Ruis.

29
 TREE SPIRITS
communion with the dryads
Tree spirits, sometimes called by their classical name 'dryads', are ancient
and venerable beings. Beneath their many green boughs a simple air of'
sacredness and stillness can be found. The green and gold light shinin!(
through the leaves soothes the soul, and their quiet steady strength lends
courage to the weary. Even the deva of a small sapling, via the hiw
consciousness of all trees of which it is a tiny part, can be very wise and
powerful. Although they can assume many different forms, dryads are
often human-like in appearance, albeit sometimes much taller. Veneratl'd
by the druids, who derive their name from duir (oak, king of the woods),
trees are perhaps the most powerful spirits on the physical realm. When
gathered together they form the sacred groves of antiquity, hallowl'd
cathedrals of nature, where all living things may find their home.
These beings are usually communed with in a very simple way. Whilst
sitting at the base of a tree, breathing and feeling its presence, the attention
is drawn down into the trees roots, anchored and supported by the Earth,
As the energy fields gradually merge, a journey in inner vision is made to
meet the spirit of the tree. Good practice includes initially asking the tn·~
how it and the surrounding environment can be helped and protected, ;11
well as asking to be shown how to improve communication with it.
Another powerful technique, if the dryad allows it, involves breathinic
in as the dryad breathes out and vice-versa, forming a mutual energetic
exchange. This can provide healing and insights, subtly increasin~
connection to the web. By such simple activities, peace and balance cu~
be restored across the world, just as naturally as the branches touch th~
sky and the deep roots embrace the soil. I
II
30 I
3l
 AIR SPIRITS
sylphs and storms.
Air spirits, or 'sylphs', can be felt and seen in the breath that stirs whe.
fields, in the winds that shape endless vistas of clouds, and in the nppl1
that skim across still pools. They animate washing lines and rattle door
In many magical traditions they are attributed to the east, the seas
of spring, and their energies related to those of communication, intellec
sudden inspiration, youthful exuberance and illumination. Sylphs a1
especially responsive when called, and their presence is easily felt as a
inexplicable breeze on a still day, or when working indoors.
They are usually friendly, even playful, and feeling their presenc
can be extremely pleasurable, but on occasion they can also be ve1
fierce indeed. Weather fronts are combination hives of air, water an
sometimes, fire spirits, which form into massive beings, called 'tita1
if on a planetary scale. When they are part of the spirit collective 1
a storm, sylphs can become very dangerous and totally unconcernc
with human safety. However, like the famous Ariel, in Shakespeare
The Tempest, spirits of the air can also be excellent, if wayward, a!Jii
whose presence can make tired human spirits soar and the most fetter!
imagination reach new heights and wider horizons. Their whisper 1
mortal ears provokes longing and yearning, ripping away constraints a1
conventions with the ease of dead leaves blown across a lawn.

32
 THE FOUR WINDS
cardinal kings of the air
Classically, there are four cardinal winds, mighty air spirits which are th •
equivalent of kings, known as the Anemoi in ancient Greece.
The first, the North Wind, Boreas, brings winter and night. Pres1dtn ~
over banishings, he freezes and blows away negative energy. Boreas aid
in contacting spirits of the dead, which travel to the realms of the liv1n
on his freezing breath. He also presides over rest and deep sleep, helpm
animals with their hibernation, and soothing the passage into death fc 1
those with hypothermia. He brings ice, snow, and gales.
The second, Eurius, the East Wind, brings the spring and the dawn
He governs growth, fertility, ideas and new beginnings, youth and beau
Eurius helps with magic and magical training, and cares for children
He brings dew and rain, tending to the first shoots, the snowdrops and
the primroses, as well as the first shoots of ideas, potential, and all livin
things. He is 'inception', the 'first breath' upon the waters, at the ver
beginning of creation.
Thirdly, the South Wind, Notus, brings the summer and noon. H
presides over matters of love, passion, and fidelity, as well as prospent
maturity and longev1ty. Notus brings the energy of life in full bloom.
parenthood and comfortable responsibility. He brings warm winds, all(
is especially helpful in easing drought.
Finally, Zephyrus, the West Wind, brings autumn and evening. H
presides over testing and initiations, spells and matters of healing all(
release. Closely connected to the moon, he oversees dreams, intuition
and deeper magicks, sometimes known as 'the Mysteries'. He brin
clarity from confusion, but also shields with mist and rain.

34
35
 RAISING & CALMING THE WINDS
binding the breeze
Few sounds are more evocative than the howling of the wind on a dar
night. Wind spirits are traditionally harbingers of the Irish beansidhe, th
Cornish spriggans and the Slavic veelas, the storm women with the
terrible fearsome beauty. Veela sometimes appear as swans, and swa
feathers are used to hold power over them. Raising and calming th
winds was a vital skill for shamans and mariners of the past, as the breat
of the spirit world was carried on the earthly winds and could bnn
either blessings or disaster.
Scottish witches called the winds by banging stones in wet cloth up
sacred boulders. Ancient Finnish seafarers ritually bound winds into thr
or more knots tied in a rope to the ship's mast-this is similar to the Grc
technique of binding winds in a cloth bag, only for them to be let lo
a little at a time when needed. Of course, great offerings were made
compensate and pacify the air spirits for their confinement.
Air spirits can be called using wind instruments, e.g., a penny wh1stl
They are respectfully asked either to calm down or raise up, before th
sylphs are sung or played to, and visualised dancing and moving to th
music. It is the rhythm and feeling of the music that is important- I
expressiveness and intention. It can be nonsensical, simple and repet1t1
'la-la-la', for example. Then the rhythm is gradually changed, slowing l
by bit soothingly to calm the winds, or speeding up with increasing passi<1
to raise them. Dancing with the wind with rhythmic and expansi\
movements can be also powerful. The more they are communed wit
the more the sylphs will be sensed, invigorating and inspiring all wh
contact them, infusing a windy day with magic and wonder.

36
 BIRDS AND BIRD SPIRITS
magical feathers and flocks
Birds and their great spirits have long been the allies of humans, as th ~
arc across the sky and hover on the winds. Poised and precise, the eyes ol
the hawk and the spirit of the eagle are the helpers of shamans across th •
world, teaching spirit flight to the upper realms. Celtic bards wore sw;111
feather cloaks, called the tugen, as objects of power for this purpose, swa11
spirits being guardians of poetry.
The Celtic ogham script was said to be inspired from the shapes of th
crane on land and in flight, and the crane was also sacred to bards. Th
secret tools of both the shaman and the storyteller were hidden within
craneskin bag, as cranes guided the journey to the underworld.
Shamans today still journey to meet bird spirits, collect feathers an I
study their flight and songs. The raven and the crow both reveal th
touch of the crone goddess, her magic visible in the shimmering col 1
in the black of the ravens wing. The eyes of the owl are also the ey •
of the goddess who sees between the worlds and into the heart of eve1 '
being, seen and unseen.
The flights of these and other birds across the sky traditionally form ·d
an augury where their movements reflected ripples on the web of Id •
portending events to come and reminding those far below of pla ·
unseen, distant horizons and the wonders of the air.

38
Above: Bird spirits can be sun in tlK weaving twisting swarms ofstarlings arcing across tlK
Scnnerset wetlands in autumn. Anyone who has sun afed: of birds in flight must attest to
tmir collective consciousness as they move across tM sky as one.

39
 WILD FIRE
fire spirits, serpents and salamanders
Fire holds a special place in the human imagination. Its flickering h~lil
danced upon the cave walls that sheltered our ancestors in the furth · I
past, and the shadows it cast drew images and symbols of the sp1r I
world, close enough to touch but impossible to grasp. The fire sp1r h
were considered the kin of the Sun god in ages past, and offerings w •1
burnt as gifts to them to ensure the Sun's return. Essential for warmrn
cooking and bringing light, they ignite the human spirit with vision a111
divine illumination, instilling passion and courage.
The afrits and djinn of Arabian folklore consist entirely of divine f1an1
and were the messengers of magician kings whose power depended total I
upon their sometimes unwilling service. The legendary Pheryllt (dro 1
fire masters and early alchemists) dedicated themselves to the study of 11
believing that the spirits of all things manifested as smoke when burnt, th
forming the basis of their study of spiritual transformation.
Both fire and fire sprits have long been associated with spiritual ener
Tales of the burning bush and the history of eternal flames, tended li
the Vestal Virgins and the priestesses of Brigid in Kildare are testimony
its role, representing spiritual transformation and mastery. Life forct' 1
kundalini is also known as the serpent fire, which allows greater access 1
divinity within the person as it is raised through the body.

40
h111·c: Salamanders are the basicfarm offire dtmental.s. Lih dragons, thq art both the flame and thefuel
of the fire, and art invok<d in ritual to rtprtstnt tht tkmtnt offire, and tht direction ofsouth.
41
 KIND FIRE
spirits of the candle flame
The soft golden light of a flickering candle is a powerful symbol-it caln1
and comforts, encouraging hope and stillness. A solitary flame is all thu
is needed to utterly transform darkness, within or without. Often us 1
for meditation, it both represents the soul and lights the way in order lt
commune with it. Candles are common features in temples and church
for the same reason, the living flame guiding the way to spirit wh 'I
brighter light would forbid such subtle shifts of consciousness.
It is important to remember that candle flames are fire spirits, will
as much power and potential as the greatest inferno, volcano or for·
fire. Consciously connecting with these flickering sparks of divinity, an
lighting a candle with special intent is powerful in its simplicity.
The spirits of candle flames are wise and transformative, despite th
brief lifespan, and have been questioned and conversed with for milleru1
from the time of Solomon to today's modern Wiccans. This is done b
opening the perceptions, and observing and interpreting the weav1n
twisting and bowing movements of the flame, which form a kind of b d
language. Whether beholding a candle, hearth or bonfire, gazing i11l
flames is often hypnotic and rewarding.
Candles are also useful for spellwork, as developed by medieval magician
Specifically coloured candles anointed with special oils or inscribed witl
relevant symbols are burnt with magical intent to align with the des1r •
outcome, often by correspondence with astrological or angelic forces.
Although they must be respected, the divine spark of fire and flan1
burning into the darkness, and the sleeping embers of a banked hearth a1
a sacred gift to mankind, warming bones and hearts from the cold.

42
1:· i!·
!:.'1'. .. ..
~· : , !'::
43
 DIVINE FIRE
the lightning flash
Sudden and sharp, ripping the sky with silver daggers, the lightning fL
is the most magical and majestic of fire spirits. Created without hum
contact, it manifests as suddenly as it vanishes. Lightning, as a spark fro1
heaven, contains all the power and energy of Source and divinity, and I
one awesome instant can change everything that it strikes forever.
The druids taught that lightning is particularly powerful when it stnk,
an oak tree, associated with the gods of storm such as Taranis, Thor ar'
Zeus. Lightning-struck oak is a powerful talisman, and such trees w
of primary importance to ancestral druids as the energetic fusion of earl
and sky. Lightning has always been honoured and feared, as it signifies ti
divine inception of mother earth by father sky.
It is possible during thunder and lightning to open up one's au
and energy field to the divine chaos of the storm, and be swept de~
of energies that are no longer needed, as well as receiving suddc
illumination. Caution is strongly advised, but exposing bare flesh 1
the elements without going to a dangerously exposed spot during SLH
extreme weather is often enough to be of benefit. The aim is to feel ti
air and rain which the lightning rides, rather than to be struck. Wi
intent and invocation, the energy will penetrate the body and unblo1
stuck areas of illness and dis-ease on all levels.
To work with lightning requires bravery and honesty, not bravado '
macho foolishness. Lightning rips away all that is past and redunda1
so it is best not to hold on to illusions. Instead, meet these spirits a
vulnerable mortal, intelligent enough to respectfully ask their assistan1
Try not to provoke disaster. Be illuminated rather than destroyed.
 WATER SPIRITS
mysteries of shore and wave
Nymphs and mermaids, merrows, selkies and nixies~pirits
water invoke longing and wonder. Glimmering beneath the moo
their mistress, they serve the tides, currents and the gods of the sea, I
Mananan and Poseidon. The relationship between humans and wat
spirits is deeply entwined with the tales oflonely fishermen, and sail I
washed up upon foreign shores. However, water spirits are also kno
to befriend whole families and communities, intermarrying and ra1s11
children who belong in both worlds.
There are tales of Scottish fisherman taking selkie (seal maiden) bndl
by stealing their sealskins and binding them by ancient magical la~
Such marriages are said to be loving, but always end with the beaut1
selkie returning to the ocean, leaving behind children gifted in sailing a11
storytelling, and husbands silent and alone, looking endlessly out to sea.
W B. Yeats relates how a burial ground in Ballyheigh in Ireland
drowned by the merrow king, to reclaim the bodies of his half merr 1

family. He also tells how a crofter called Dogherty was great friends wil
a sea spirit called Coomara, who collected the souls of drowned sailors I
lobster pots in his home beneath the waves, thinking he was doing them
kindness. As strange and treacherous as the sea, the spirits of water are ku•
and dangerous by turns according to rhythms no mortals can fathom.

,
46
Ab.>ve: Central to the magic between humans and"" spirits is the shoreline, a boundary....[Link] realms ef
M'th and water rn&ssly struggk bade andforth. Accoming to Celtic for<, the power efearlii reaks entirely
''' the ninth wav<, beyond which the mks efearthly kingdoms are relinquished to those ef the watery [Link].

47
 BEFRIENDING THE NYMPHS
sacred springs and holy wells
Sacred springs and holy wells hold special significance for mankind, as tht
spirits of rivers and lakes run like the life-blood of the planet, support111
the health of human, plant and animal life, and encouraging settlem ·111
and agriculture. Cultures across the world have revered the spirits of wat ·1
for thousands of years, worshipping the goddesses of wells, rivers and lakt•
for their life-giving waters, binding their people with the realms of wat 'I
spirits through offerings and sacred tales. Myths abound of the Greek •
nymphs, and there are countless tales of the Lady of the Lake, the magi
faery mistress of Avalon, who grants healing to the weak and wea1
protects Britain's sacred treasures and guards the sleeping king Arthur.
The Celtic goddesses of holy wells, such as Covetina and Sulis, n1
still honoured by silver coins cast in their waters--silver representin
the moon, their mistress, who reigns over all beings of water and wav ·
Visiting sacred waters at the full of the moon is a powerful anc1c11
practice, as the vision of moonlight reflected upon water was used h
Celtic seers for centuries for augury and access to the otherworld.
The selkies' song, drifting over the waves on the shores of the Herbnd ·
was a call to mortals to remember the sacred pacts between the peopl
of Earth and the people of Lir, the sea god. It is said that a single t
of a seal maiden upon the waves will cause a storm, and gifts of flow 1
and other offerings cast on reedy rafts upon the waves ensured plent1 \I
fishing and safe passage across this treacherous kingdom.
Connection with these beings is made today in the same way, and ov
time lends a deep soulfulness to life, as the nymphs of spring, river and s
refresh and unlock access to personal longings and dreams.

48
49
 MANANAN MAC LIR
charming and calming the waves
Mananan mac Lir, who gave his name to the Isle of Man, is a god of thl'
sea and an ancient ally of the Celtic peoples, especially the honoured
kings Bran and Cormac to whom he gave several magical gifts, including
the famous silver branch. He often appears in myth as a noble \:nrrior
with silver hair, like his father, the sea god Lir. According to a description
contained in the 7th century tale The Voyage ef Bran, his underwater realm
is an otherworldly pastoral vision, and at its heart is a crystal castle, which
is the home of the selkies, the seal folk and other magical water spirits.
Mananan could be called upon to grant safe seafaring, as the Celts
were great mariners. It was traditional at first to make an offering to the
sea god such as a glass of mead, or some flowers. Then, it is thought that
he and the accompanying spirits would be sung to, in rhymes such as
"Mananan mac Lir; Make the ocean smooth and clear; Let us sail without fear;
Mananan Mac Lir ... " with accompanying to-and-fro dancing, reflecting
the motion of the waves. Mananan and others that had assisted would
then be thanked. If the god had allowed it, there would be calm seas and
safe passage, but if not the souls of the drowned sailors would join in tht·
feasting in his glimmering kingdom far beneath the waves.

50
 Abov<: Mananan Mac Lir is tu kgendary first settkr on the Isk of Man, oft<n considered the magical
centre of England, Scotland, Wales and Ireland. Each year at midsummer the Manx peopk casi rafts of
/lowers upon the waves to honour him and ritually pay respect and give thanks for his continuing protection.

51
 THE Goo OF THE GREENwooo
laughter amongst the trees
Sometimes friendly, at other times terrifyingly wild, the god of nature, th ·
Green Man, Pan or Herne is the male face of nature, the resurgent lifi.
force of the forest and the field, retreating in winter to burst forth with
new exuberance in the spring. Various tales tell of how he is cut down,
whether as Osiris, John Barleycorn, the Oak King or King of the Bean,
only to miraculously rise again. As such, these are all forerunners of tht•
Messiah story, for he signifies the growth of the green world, sown and
reaped by turns in the cycle of the year. As Jack in the Green, famom
in folklore, he is a young god, full of tricks, laughter and great feats
prowess. He often runs along ley lines and is famed for his supernatural
speed and huge leaps. Drawn by innocence and enthusiasm, he can help
weary souls become children of nature once again.
In other tales he appears as the god ofhunters. As Herne or Cernunnos
he has simultaneous roles as god of animals and 'He who culls', ensurinH
the survival of the tribe through harsh winters, and can be called upon to
teach maturity and responsibility. As the oak and holly king, the god f
summer and winter, he is the dual father of the people, providing secun ty
and sustenance, protecting and providing the people's needs.
The Greek god Pan reveals another side of the god of nature--th ·
god in repose. A wild rustic god of sexuality, drinking, music and fier ~·
pleasures, his greatest friends are goats, and his fits of passion can creatl'
the 'panic' in mortals of which he is famed. Today, Pan is loved by o
many that he is now often seen as an almost universal god of nature.
Though sometimes worshiped alone, the god of the greenwood is th ·
divine male in all his aspects, lover of the goddess, father to all creation.

52
53
 THE GREAT GODDESS
the many faces of mother nature
Mother goddesses have been worshipped from the time of the earliest
civilisations, giving birth, as they do, to the Earth and all of nature. Gaea,
Demeter and Rhea to the ancient Greeks, Ishtar in Babylon, Isis in Egypt,
associated with the Earth, the Moon, Sun, and all the elements, the great
goddess has many faces, the conunon thread being her divine femininl'
nature, and her fertility. She embodies all stages of womanhood, as well
as all aspects of nature, plants, animals and the Earth itself. The mother
goddess is equally welcoming to all, and is still worshipped today i11
many forms, despite her widespread overthrow by numerous patriarchal
systems. She is called upon with songs and offerings, and contact with
her always has profound effects, especially on women.
In England she is known as Britannia, who gave her name to Britai11;
and as Sil (of Silbury the Harvest Hill) she is the ever pregnant goddess of
the land, a goddess of abundance and harvests, her round belly and breasts
forming the curves of the land. In Wales, the ancient mother goddess was
known as Modron, meaning simply 'mother', becoming Matrona to thl·
later Celts. She was also known as Andraste, the protectress of the Iceni
tribe, as invoked by Boudicca against the Romans.
In Ireland she is Danu, Eriu and Flidais, the goddess of the woodlands,
who rides a chariot drawn by deer, a hunter goddess like Diana and
Artemis. As Boan, the cow goddess, she grants fertility and is goddess
of the river Boyne. Goddesses are often associated with water as well as
earth, for water is the prerequisite of life itself. As the Earth, her body
is shaped by mountains and rolling hills, so rivers and oceans are her
lifeblood, and the fertile soil, her womb, endlessly births life itself.

54
55
 APPENDIX - A MAGICAL MISCELLANY
tools and techniques
PROI'ECTION [Link] RAISING
Those /bat travel betiueen the world5 never do ~ alone. [Link] misi1'! is acbieV8iby many means. Tai chi, cbanrilfl.
Alutlys call upon your guides and allies. Ideally your first dromming and ritualised dance aJJ raNi lifeferce, but sewml
journeys or rituals should be to call upon these and begin meditative tedmiques at11 a00 very potveiful: Placing yourfi~•
develofJi1'! relalionsbips with them. DeiJies ofaJJ kinds Q1l1 aOO on the emth, imagine the injinile emth energy in the growid
ca/Jed upon regularly, depending on cultural and rWgious be/ooJ, and visualise Ibis ~ up tbrou/!J the fed. Similar ••
~ Some people merely [Link] upon 'the li/iJI' or 'YJun:e' the Hindu tradition of aai~ the dxlkm!, this energy ri""
/()guide and protea them. OfJerirtgs and j(liril songs Q1l1 made up the spine and acm!.! the body,fi/Ji7f, ii with energy and Ii/ft/
IOgive lbank5fer the assistance, wbetber it befrom spirits, potrer 7bis can then be~ as an cffering up to heaven fomung 1111
animoJs or sacmlprotective plants, as well as deiJies. Working energedc link. 7bis crmtes subtle energedc dJarwes in the lx•ir
in a [Link] charged cirde provides a Sl!{Jarate and sacml and aura, healing as well as~ and nNorl1'J theflow M
51Jaa wbicbprotectsfrom unwanled orWlinvited energies. Iron blocked areas: The same tedmique can be used to draw en<'l)('I
and salt Q1l1 potveiful proledive talismans from albenvorldiy down from the SU1I, heavens or st= into the body and do11J11 {II
bei1'JS, as at11 rowan or alder twigs, espedally if the /mis have emth. [Link] time thefbJJ and connedion is made or rl!!Jontl
been asked to empou;er them first 7bere at11 a00 protective lltl)Tl!bere in creation, there is beali1'J, blessi1'J andgratilb 1bt•
nmes, ogbam sigiJs and .symbols 5llCb as the pentagram wbicb enePID' can a00 be directed wilb inlmlion fer mogica/pul'flO.'<.,,
at11 aJI very potveiful, and can be drawn in the air, upon objeas, to beaJ or charge up magical tools or energise spells, or be ·"-""
or even visualised The best proteaion however is awareness. /ooingly IQ a nature spiriJ ofany kind to establisb friendship "'
lilten IQ your gut l'MClions, avoiding beings or directions which fer healing. U511Zi in partnenbip rvilb others or nature 5f!irits. II
feel rvrong, and insteadjollolV and encourage /bat which feels can be 7!!direaed acnm the Fmtb, to heal and rebalance lhl'
uhJ/ewme. 7bere is oo need to fear, rtJJicb CTmJes IJs own erwironment, or any of the elements in a given area To be//•
negalive panems, but instead [Link] any fears by awanmess. of the planet as a uiJo/e, simplyjoin the nature spirits, as ifholditfl
the self, which will improve your operienas In aJJ ruorlds. hands, and, visualising the wbole planet, direct the energyfrom
above IO the planet as a whole from Ibis pmpective. 1be ene,,zy
GROUNDING will then be directed by the nature spirils and the~ ber...'f
Before and after aJJ magica/ "'°'*ings ii is eswnlial /() to atmS where ii is most needttJ.
'ground'-to become calm, cenlted and present in the everyday
world. Afew deep lm!atbs from low in the chest, and taili1'! [Link], CLEANSING AND BANISHING
lime IQ feel your feet on the ground, earths and calms. When Allies and deities can aJJ be called upon to dear an arm
journeyi1'J or performing ritual, tailing time to eat and drink of negative energies. Directing enePID' 1'rlised from earth "'
afterwards re-integrates the ;uuJ back into the body and settles above can a00 dear and bless. Certain plants and crystals al.•1
the energy field Tbis is a good time to write notes on your belp. DraUling a protective cirde rvilb iron or steel will nudl.·
techniques and experienas, wbicb can provide invaluable negalive entities flee, and cuJting an imagined cord of the 11~"1
insigbls and patterns to be discovered over time, as well as ronnecting your!elf to an undesirable being is very ejfecti1.- If
making sure the connections formed or information re<eivet/ done with clear intent. ~peppermint oil ooer the a11m
is properly remembered when amsdousness is returned to a a00 disconnects any energedc parasites or latched energies A
nomral stale. It is impmtant nol IO overdo your spiritual tuorle, fmoous Native American U!dmique is 'srlzu4ling' Burning SO/If'
and to take things a step at a time. Hoower, if di1ficu/Jies a71! or ~ sticlls' rrorlls very well to clear cleanse and bani<Ji
~enad it is important to Jtay calm and pa7!!n1 yourself negative or SIUdl energies. and can beperfmned UJbilst workill!(
back to a balanced stale. Fat, lm!atbe, boldgrounding crystals wilb earth,fee orair spirits to healan environment ofunhea/111)·
SllCb as obsidian, or stones like grrmile. Place yourfeet on the vibraJioru. Simply ask and tbanJz the spiriJ of the SQg.! for ii•
llJil. 7bere = a number of vibnllional essences available in assistance in clearing the arm, and S1111!efJ tbrougb the area ,,,
bea/lb food or magical shops /bat a00 belp. Also remember around an object to mnove any negate entities or eneigies. 71,..
there is always proleClion lo c.a/I upon /() help you feel mo7I! earth 5f!irils will aid the ~ spirit, the air spirils will furtlx.-
Slllll7!!. Wen* [Link] wilb the body, UJaik about, clean the empou;er the smcke, andji71! spirils empotuer thefee tbaJ b11m1
house etc. place yourself fimrly in the ordinary UJOrld. hr the .-iwm"1 in unini, Ibis simple aa becomes immen'<:lr
a short while you will feel nomral again, and stronger fer potveiful. Always remember/() have svmetbir1g /() catch tbe a.<Ji
stretchingyour psychic muscles. and UJater /()put ii ouJ ifii bums too vipously!

56
I'll~. foUR [Link] 111omanbood. 7be full moon, lime of the 111itcbes Sabbat, Is
In traditions as diverse as medieval magic, wilchaaft, a time of great power for manifestadon and empowerment,
1lmklry. native American spirilualily and quaba/islic llllJ8ie, assisting in atlUning with nature spirits particularly plant and
llw four directions of the ~ are commonly relaled water beings wbo will be more lf11Wible and aaive at Ibis lime.
~· 1/r, four e/emenls. 7be East is /inlzed 111itb air, inle/Ject, Ho111ever, the new andda1* moon Is a good limefor ronnecting
lllHlllination, oommunicalion, dawn, youJh and the gestation 111ith the vi/Jrations ofthe earth spirits, rontacti"I! the anceiton
•t killa! I projec/S. 7be South is related IO fire, passion, instinct, and accessing 'the mysteries'.
llllNtlultni, creativity, noon, adu//bood and the developmenl
,, ldilas/ projects. 7be West relates IO emotions, dreams, OGRAM
llt/lllll<ms, sunset, maluriJy and the fruition of ideas and 7be ancient Irish tree alpbahet, usually caroed off a
/111f!KIS 7be Nartb relates IO earth, stabilily, silence, pbysica/ity, verticoJ stem, UIQS used exclusively by the druids, for the
• mtdnigbl dealh and tbe sti/J,fa/10111poinJ111/Jere new growrh marking ofgraves and monuments, /Jut f1W for oracles by the
" ""' t'IMging seed benealb the !Di!. E/ementaJs of each branch ofdnads imoum as the ft/id, or oracular poets, 111/Jose
i11r..;t11m can be askedfor assislance 111ith corresponding Wes. task UIQS IO be the [Link], the guardians ofancestral
•• 11/1 may be invoked for increased balance and energetic and traditional lore. Ogham for them t(.IQS a symbolic and
hilmtooy, or cirde U!Oril. mtJ8ical system which used tbe example, image and metaphor
of the trees and their energies IO signify and open up 111hole
'1'10-. CntCLE 0 vistas of meaning accesrible only to a magically elite and
r:onlemplaling tbe signifo;ance of tbe cirde is an almost learnedfew. AJtbougb each c¢am letter corresponds IO a tree,
w1111~nal spiritual and magical pradice. Reflecting tbe circle and in the 20tb century UIQS given the added correspondences
•i lhl• /ianh and tbe seasons, as rue/I as tbe spinning ofthe Milky of months in a tree calendar /Jy Robelt Graves, their meaning
t~. the circle represenlS so many spiritual ITUlbs as IO be of Is not Umited IO the tree they represent, /Jut can be unJocked
/llf"'lll mtJ8ical importance. arc/es are 'raised' by mtJ8ical over lime by meditation on tbe tree and amciated quatrains
[N:tllionen and shamans IO create a sacred space protected and //ennings, contained in thefew suroivi"I! lexts that provide
~ "" circle~ defining line uJbicb separates the spacefrom all the~ofknoldedgeoothe~e:speciaJ/ythe~century
•*' dlmeruicns and unwelcome influences. Only thal uJbicb 'Scholars Primer'. However, these symbols have a power oftheir
II rilher in the drr:/e at its [Link], or that 111bich is invoked, is own, and their unique spiritual energies can be invoked for
llitW 10 exist wilbln ils confines. Circles are 'dr!IMI 'by directing simple divination or mtJ8ica1 purposes. 7bey are divided into
IWiJ«I energy in a circular shape around you, and improved five aicnU (tribes). !i:Jmetime:s afurtherfive, tbe 'forfeydha: are
Iii' trwolting the four dirodions at tbe cardinal pninls, lbus included, /Jut they are a much later addition IO accommodale
111111111"11 the elemenlal energies IO further empower it. consonants "°'included in the Irish alphabet.
A very basic and simple interpretation of the ~m is
THY. [Link] or TIIE YEA!l @ asfol/oUJs:
In general pagan pradice, tbe circular pattern of the
Mt<ans Is called 'the Wheel of the Year', mar/zed by tbe eigbl Beith - Birch -Beginnings (cleansing)
1)
'r.J•~· of the festivals Ulbich marl! the main solar points and
""' cllberfour moon-based festivals, bolb of wbicb relate to the
""1CulturaJ year. 1bese are the ltw solstices at approx Dec
l#lllJ June 21st, and the equinoxes of approx Sept and Man:b
1Juis · Roruan -Proleaion (proleclive)
2)
Fearn · Alder -Defence (protective)
3)
Sailed - Wil/ouJ -Harmony inspiralioo
4)
5) Nuinn ·Ash-~ (empowering)
Jiii 7be other four are Beltane (May /st) luglmasdh (Aug 6) Huath -Hawtbom - OxilJenge and love
/JI) .'iambain (Oct 31st) and lmbolc (Feb /st). 1bese events are 7) Duir - Oak · King - Fate (protective and grounding)
lllf{lortanl, as marking them [Link] in aligning 1uiJh the ebb and 8) Tinne -Holly- Energy/ QJi ( proieaive)
~-~ of energy along the 111eb and thus increasing awareness 9) (.olJ - Hazel - Wisdom (inspiring)
lllfd empowerment. 7bey are f1W doorway points behveen the 10) Quert. "41/!!e- Wholeness (for bea/~
worlds 111ben exchange and intercbatrge are easier. Faeries in 11) Muin ·Blackberry- Harvest
/ti11tcular migrate at such limR£ 12) Gort-Ivy-Support
13) Ngelal · Fem/Reed -Preservalioo
'l'Hf. LUNAll [Link] ]()( 14) Slraif-Blackthorn -Magical {JOIVer
7be 111axing and UKming of the moon f1W bas a powerful 15) Ruis - FJder- Sacrifice
l~!#nCe on na1ure and the 111eb, and panerns of reaping 16) Ailm - Scots Pine · Overview/far sight. ( clearinpJ
rftlll solfling have long been carried OUI in bamrony lflitb 17) Onn · Gorse-FertiUty.
II 7be moon Is usually seen as a goddess. 111/Jose three faces 18) Uatb- Heatber - l!al1bi !JJddessl luclz
mmspond IO the moon's phases of 1ll4ling, (maiden), full 19) &Jadh-Aspen - Movement/ cbarwe (eases fear)
(ll!Olber) and 111aning (crone), relati"l! IO the three phases of ~ 20) /dbo-Yew-infinity (grounding)

57
THE PENTAGllAM. @ RATTLES, l>[Link] AND MAGICAL GARDENING
NI andenJpagan symbol, signi/yirw thejourelemenlsofearth, Simple percussive in511UtnentS have been used by shamans
air, fire and water, wilh the fifth, spiriJ. 1be ciTde around iJ can acrt:li!tbe world for millennia. Repetilive heals assist in
signifyproteaion, andthe twrld. AhJ ~thegoddest Used cJxmging consdousness, shamanicJligbl and spiriJ invocaOOn.
far proteaion, em{JOWemlelll, ~ magical items, ~ 1bese instnanenls, like other ""1fPCal tools, have spiriJs cftbeir
and bonisbing iJ can addiJionaJl'j be used far blessing as iJ own wbicb can be honoured and befriended. Tbey /100 have
~the bannony ofthe pJdess, the baJana ofthe wliverse. practical as llJe/I as spirilua/ a{J{JliaJlions, for example, using
Reversed iJ is lmoivn as an earthitfi pentagram, poinJing down a [Link] rattle when p/anlirt// or sowing. Invoking earth,
and ~ the energies eanbwatrJs. It /100 ~ the plant, waler and fire (sOlar) allies creates a riJua/ aspect ro
homed~ It bas notbm/I to do wilh Sa/an, ~to do wilh tbe physical llJork which creates a greater alignment tvitb tbe
v~ and is belpfuJ and posiJive in iJs effects. universe and bas [Link]/y acknow/edgetl positive ejfeas on
the plant's grouAh. Some rattles are /100 useful UJben [Link]
THE AWEN /I\ in rain spiriJs, via the similarity of the sounds creattJi. Tbis
A Cellic symbol, /100 lmlJfvn as 1be 7bree Rays. RepmenlS draws upon a [Link] law of like-altracting-like, known as
the three tvorlds, the three palbs leading to [Link], heaven and 'sympathetic magic'. It is for this reaion tbaJ drumbeaJs are
faery. 7be three rt1CRS: human I faery I animal. 7be triple so useful for journeying, as they rermate wiJb tbe beartheal,
goddess I triple~, mother Ifalber Icbild. Invokes inspiration in tum tranJforming the traveller's energy field and s/ale of
and bamrony. Used in otherworldjourneys far safe passage. consciousness.
Shows a friendly travel/er the 1~. Chanled ro encour0€f1
vision, involee spiriJ bamrony and right action. SsssHHH
7be most importanl tedmique is the mos/ simple. Learn to
THE TllIPU: SPllUL A listen, learn ro feel ... try no1 ro teU the world or the spirits too
A Ce/lie symbol of the CioddeiS as maiden, mother and often bow clever you are, bow powerful or bow psychic, and try
aone. RepresenlS the three nJa/ms. Proteaive and blemng. nol to tell them endlessly bow bad, /O!I or small you are either
. .. iJ is nol really important, and odds to the endless deafening
THESPIJUL • human cballer that blocks tbe wayfor so many. Instead, try
NI even older symbol than the triple spiral, it ~ to spend some time each day jusl lisleni1fB; to the wind in the
the spinning of the universe, the movement ofplanets around trees, to tbe birds singi'f!, to tbe messages from your loved ones
the sun and the passage oftime. AhJ the endless outpouring of andfrom spirits alilte. And each day, try to feel tbe wind on
creaJion and its ~. 7berefore symbolic ofthe brM/bing in yourface, tbe rain on your cheell, and the gentle h@'f!. sbifts
an ouJ ofthe Soun:e iJseJf. WiJh nalUrl! spiriJs It forms a basis and callings ofyour own spiriJ, and your own unique thread
for common undmtandi'f!, and thus lilte the triple spiral and of tbe UJeb. Maybe some will nolia the change in you, Tlt(lf/
the awen anracts assistance and can gran1 safe passage in will nol, but in time your puLre will heal in rhythm with the
Olbenrorldly nJa/ms. bemt of the Jiarth berSl!/f. and your spiriJ will sbine rvitb the
brilliance of the stars.
THE v£.SICA PlscIS Cl)
7be sign oftwo d rc/es ooer/apping is a very andenJ symbol
ofathe goddess as interriimensilJnalfJ011a/. via her birth canal,
the vulva./ike shape oftbe cittles inlersection. 7be two dttles
represeni tbe earthly world and the otbenrorld, among other
~
DowsING
Dowsing is a general term for various methods ofdivining
earth energies and finding water JVUrces, amongst other uses.
Tbin forlted bazel branches or ropper L-sbaped rods are held
loosely but steadily straigbl ahead of the practitioner, who
walks slowly around a landscape, sacred siJe etc. Currents cf
eanh energy, spirit roads, threads ofthe tveb can be detected by
adear and definite movement oftbe rods tbaJ is unintentional
and [Link]. Other dowsing methods include tbe use cf
pendulums wbicb reveal yes/ no ansu.m via back andforth or
dttular movements. Pendulums. are particularly useful UJben
dowsing over a map ralber tban wbi/51 walking.

58
,.,J,bl. from all sooJ booL..hoP' • (,,.., ,.!...., '' [Link]...