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It is appropriate here to share with you some rituals and practises that have been tried and tested. The following offerings range in complexity and construction, and they have been utilised by many people over the years. However, ritual is a complex subject, with some individuals preferring to construct their own without influence whilst others seek inspiration from the pages of a book. I hope that the following may be useful to you, even if only as ideas or accompaniments to your own ceremonies.
Cerridwen’s Cauldron
a year-long ritual meditation
Two words adequately sum up this ritual: “brace yourself”! This is pretty hard going, and there is a tremendous amount of information ahead. But bear in mind that the information here is intended for a year-long ritual, which you will easily incorporate into your ordinary practise and devotions. Please do not be daunted by the sheer volume of information and practise; in bite-size pieces they are easily digestible.
We live in a “want it, have it now!” society—everything is readily available and at our disposal, and to a degree even spirituality has become a victim of this attitude. The legend at the heart of this book is not immune to this condition. The purpose of the following year-long rite is to immerse oneself totally in an experience that is connected to the tale and that involves a journey of concentration, devotion, and commitment, mirroring what Cerridwen herself undertook for the love of her son.
Rituals enable us to stop, step out of the humdrum noise and distractions of the modern world, and move into that most exalted of states, liminality. With this in mind, the following rite provides liminal space each and every month for a year and a day, culminating in a powerful ritual of honour and reverence to the archetypes of this tale and its transformational qualities. However, like any true traveller, one should not be intent only on arriving, for it is the journey that matters; it is the treading of the wheel that connects one to the sublime.
This ritual has been tried and tested over several years, and it comes with a hearty dash of commendation from folks who have performed it and been totally immersed in the experience for an entire year of their lives. Not only does it cause the mind to focus on certain tasks that are required each month, but it also trains the mind to the act of devotion and commitment, as one must think of what is happening, what is going on, why this is being done, who the archetypes/creatures/spirits are and what they stand for, etc. Questions of relevance and applicability will filter into the mind during this ritual; a relationship will develop with the allegories and ultimately with the archetypes. This is a pretty mammoth ritual; it isn’t something you should take lightly. Prepare well, knowing that it won’t interfere with your life but should instead fit seamlessly into your everyday activities. Rituals should never be in the way; if they become a burden or a worry, then the intention is not well-founded and a rethink is likely in need. So grab your journal, roll your sleeves up, and let’s get to work!
Intent
The intention of the rite is to connect via the powers of nature and meditation to the archetypes and themes of the tale, and to be immersed in a practical application of the allegories contained therein. The rite enables you to question, ponder, and conclude the importance of transformation, initiation, and the relevance and usage of inspiration in a manner that actually affects the world and your place in it. By means of foraging, the rite requires us to spend time in nature, wandering the leafy lanes or bountiful woodlands of our locale; certain ingredients must be harvested, and these too require us to develop a relationship with them, to understand their qualities, and to sense the natural world as kin, not as something to be exploited or taken for granted.
The list of ingredients has not been randomly selected; they have been chosen for their qualities in relation to the tale itself. If you do not have access to some of them or they are not indigenous to your part of the world, fear not; this rite is not written in blood nor carved onto stone. If something cannot be located or just doesn’t sit right with you, change it. But do not change it on a whim, for much energy and devotion has gone into the making of this rite. Do so with integrity; if you cannot find wild garlic bulb, then consider what else shares the qualities of underworld, healing, purification, and detoxification…the answer should come out of research and connection; always remember that the “C” word is vital! Connection, connection, connection!
This ritual will require you to collect a range of ingredients; each month the ingredients will be brewed in a cauldron and heated over low heat. This liquid will be retained and added to each month until the conclusion of the rite. Instructions for this aspect of the ritual can be found immediately preceding the full list of ingredients.
Equipment
I suggest that you find a suitable box or shelf or cupboard to store these items in; after all, you are going to be using them for a year and a day, so make it special, make it something unique, and be as elaborate or as simple as you want. You will need the following:
Ingredients
I have chosen to begin the list of ingredients during November because of its liminal position betwixt Samhain and the winter solstice. I am not suggesting you must wait until November to begin the rite; by all means, begin it at any point during the wheel of the year. I offer November simply because I had to start somewhere!
The amount of each ingredient will be entirely dependent on the size of your vessel; it would be pointless for me to instruct you to add 150 acorns when your cauldron barely holds half a pint of liquid. On the other hand, your vessel may hold five gallons or all the variables between. Do not assume that you need vast quantities; less is more. You must calculate the amount of ingredients needed in direct relation to the volume of liquid your cauldron will hold.
You will also note that some ingredients are a little, well, let’s just say unsavoury. However, their attributes and qualities are of immense value and power. If you cannot justify placing these substances directly into the brew, consider using their essence instead. Place the ingredient on a piece of glass above a small bowl of water. Allow natural sunlight or moonlight to shine upon the item for at least three hours, thus sympathetically transferring its essence to the water below. Add this water to the brew.
The ingredients are essential to the brewing of Awen. They must be collected consciously and with awareness of the properties and qualities of the tree, plant, or organism from which they stem. I suggest that prior to collection you study the item required and learn a little about its life. Consider the following points as part of the immersion process:
The above are just a fraction of the questions one could ask. Ask them all and more; note them in your journal, and engross yourself in a deep connection with the ingredients required each month. Let them become your friends, allies, and cousins in nature.
ingredients at a glance
November: Spring, lake, or river water; pine resin; moon water
December: Holly berries, mistletoe, frost water
January: Yew leaves, pine needles, snow water
February: Snowdrop flowers, a liminal object
March: Wild garlic, primrose flowers
April: Bluebell, dandelion
May: Hawthorn blossoms, elder flowers
June: Clover, valerian
July: Oak leaves, gorse flowers
August: Wheat, blood
September: Acorns, rowan berries
October: Wormwood; semen, menstrual blood, or breast milk
And so we begin…
November
Contemplation and Study
Meditate on the lands from which the myths arose. Contemplate the people who created them. What is your connection to the lands of the Celts? What do you know of the indigenous language of the British Celts? Research it—the Internet is a vast resource of linguistic information, and there are simple introductory books on the Welsh language.
Practical
Natural Spring, Lake, or River Water: This is the base ingredient, and you will need significantly more than you anticipate; store any excess in a glass jar in a cool, dark place. Your initial ingredients will be cast into this water. Try your best to collect it from a source as close to your home as possible. Perhaps there is a spring, well, or sacred river close by that you often visit or a place that is a focus of your devotional practises or rituals. Leave an offering for the spirits of that place once you have collected your water.
Pine Resin (Pinus spp.): Any coniferous forest will have plentiful amounts of pine resin that you can discreetly and honourably harvest, or perhaps you have a pine tree or trees growing on your land. If the tree has been damaged by the elements or been struck by something, it will attempt to heal itself by secreting a thick, sticky substance known as resin. Initially the resin is white and creamy or almost translucent, but it eventually turns black and crystalline in nature. It is this final stage that you should collect to prevent further damage to the tree.
Pine imbues the ritual with cleansing, healing properties; the resin is useful in banishing unwanted influences or negativity. It can also promote financial stability and assist in keeping illness at bay. Its smooth, fresh fragrance clears the nose, breaks down congestion, and instils a sense of general well-being. In the Celtic Ogham system, the pine is known as ailm (pronounced aye-UM).
Moon Water: Take some water from a source that is special to you or has some other significance—it may be a holy well, a river sacred to a specific deity, or a lake that has myth or legend attached to it. Perhaps you live by the sea and are drawn to the qualities of briny water. Whatever source you choose, collect the water in a glass vessel and place it on a windowsill or ledge during the gibbous phase of the moon (i.e., the three or so nights prior to the full moon). Here we collect the properties of the divine feminine and the wisdom that entails; we connect to the power of the moon, to beauty and serenity. Honour her movements and her pulling of the earth’s oceans and the water in our own bodies. She waxes and wanes and shares the cycle of menstruation. She is the essence of beauty and feminine wisdom that the brew requires.
December
Contemplation and Study
Reread part 3’s section on Divine Intoxication, dedicated to Awen. If you can, find further references to it and immerse yourself in its study. The Barddas of Iolo Morganwg is recommended as a historical and influential study of Awen as a symbol and philosophy. Study the origin of Awen and what it means in your life. How do you creatively express it?
Practical
Holly Berries (Ilex spp.): In Welsh Celtic lore this tree is known as celynnen (kel-un-en); in the Ogham system of divination it is tinne (TEEN). The holly is the blood of winter, the promise of life amidst the darkness and cold of the dead time of year. Holly thrives in shadow; it is bold and powerful, and its thick leaves ensure its survival and ability to absorb sunlight even when very little of it filters through the canopy. Our Celtic ancestors believed nature spirits resided in the evergreens and as a gesture of goodwill would bring boughs of them into the home during the festive season, adorning the mantle with green and reds, which continue to be the traditional colours of Yuletide.
There is a steadfast quality to holly, and it is a powerful aid in seeking balance; it is also traditionally associated with anti-lightning protection and was sacred to the Celtic god Taranis. Crushed holly berries bring to our potion the qualities of balance, good fortune, resilience, tenacity, and defence.
Mistletoe (Viscum album): Use the entire plant: leaves, stalk, and berries. This is the all-heal, traditionally sacred to the ancient druids of Britain and Gaul. Due to its position between heaven and earth and the fact that it never touched the ground, it was believed to prevent epilepsy. Mistletoe is perhaps one of the most mystical plants revered by our ancestors. The perfectly formed berries that hang between paired leaves are filled with a sticky semen-like substance. For countless centuries fertility rites have been conducted beneath its green and white stare, and these continue in the Yuletide tradition of kissing beneath the mistletoe. The plant brings the gifts of symbiosis and magic to the potion; it is a powerful protector and the epitome of fertility and love. Reverence and humility are imbued into the liquid by this most magical of plants.
Frost Water: December is the month when we frequently awake to be greeted by the serenity and stillness of frost. This enchanting quality of nature descends from clear skies, transforming the landscape upon which it settles. The whole world seems hushed into silence when it opens its eyes to frost-covered countryside. Observe the patterns on leaves and bark; you will note the most remarkable shapes, from brittle spikes to swirls and whorls of coldness. Frost exists between ice and snow; it is neither yet similar to each, its effect is different, its magic lies in its subtlety to amaze and bewitch. Awake early, and venture into the world with a small, clean vessel. Perhaps you have a sacred collecting vessel at hand; if not, use anything from a glass to an old yogurt pot. Gently skim the vessel over frost-covered grass until a sufficient amount has filled it. Remain outdoors and enjoy the qualities of frost. Remove your shoes and socks: feel the shocking cold of it, sense its caress upon your body as well as the land.
Allow the frost to melt into water, then add it to the cauldron or store it in a dark glass vessel until ready to use.
January
Contemplation and Study
Reread the section devoted to the cauldron. Research and study the importance of cauldrons in Celtic culture and their associations with the divine feminine. What does the cauldron mean in your current Pagan practise?
Practical
Yew Leaves (Taxus baccata): The majestic yew, its beauty tinged by the perilous nature of its poisonous qualities, adorns our landscape with a timeless presence. Its roots reach deep into the underworld; it sings of ancestors, of heritage, and of connection to place, time, blood, and breath. It teaches us that in the midst of life there is death, and that death is essential to the continuation of life. Its berries entice with their blood-red, attractive lustre, yet within its seeds hides the gift of death, for it takes only a few to ensure the rapid deterioration and ultimate expiration of the hapless consumer. Cemeteries and churchyards lay claim to some of the most ancient yews in the British Isles, some believed to be over 2,000 years old, whilst others claim that the yew is a true immortal, able to dampen its life force indefinitely and then reawaken at will.
The mighty yew brings immensely powerful and transformative qualities to our brew; it harbours the true message of death and rebirth, and it teaches us the nature of immortality. It brings the qualities of fear, authority, and experience to our potion. In the Celtic Ogham system this is the last tree and is called ioho (eye-OH-HO). warning: The leaves of the yew are toxic. One single yew leaf is enough to imbue its qualities to the brew and will pose no threat to the well-being of an average adult. As an alternative, create an essence by allowing sunlight or moonlight to radiate a few leaves placed on a plane of glass above a small bowl of water. Add this water to the brew.
Pine Needles (Pinus spp.): The qualities and attributes of pine needles, although of the same tree as the resin we used during November, have a slightly different gift. Its power and ability to heal is more apparent in that it can be digested by the human body with ease. A tea made from pine needles not only tickles the senses through its exquisite aroma but also calms the system and encourage a general sense of well-being. The needles are symbolic of good health and sovereignty and bring to our potion the quality of movement from weakness to strength.
Snow Water: Yet again we take something directly from the elements themselves, this time from the divinely complex and magical substance that is snow. Its ability to utterly transform the landscape and thus our perception and sense of place is immense; it is beautiful yet destructive, and it epitomises the merciless power of nature. Snow has the uncanny ability to dampen sound; the world sounds different when blanketed in snow. This particular ingredient of our potion reminds us of the sometimes hostile conditions that the plant world endures whilst we retreat to the fireside. To find snow you may need to journey elsewhere, to venture into high mountains. Yet again, sense it in its entirety—step out of your comfort zone, feel its power, and greet it naked if you can. Collect sufficient snow for your brew to imbue it with the qualities of transformation, illusion, subtlety, and severity.
February
Contemplation and Study
Reread the section devoted to Morfran Afagddu. What is the nature of your shadow? What do you understand of human psychology and mental health? What is the nature of mind in relation to the brain; are they inexorably interconnected? Study the functions of the brain and the mind. Read the second branch of the Mabinogi and meet the other shadow, Efnysien.
Practical
Snowdrop Flowers (Galanthus nivalis): The humble snowdrop serves to amaze and enchant with its simple beauty and yet is awe inspiring in its hardiness and strength. This tiny flower, indigenous to lands that have mild to cold winters, heralds the beginning of spring. Entire woodlands may be blanketed in these little flowers, whose heads bow almost in reverence to the powers of winter from which they sprang. Inadvertently trample a snowdrop, and it will spring back—they are resilient, powerful little creatures who serve to demonstrate that good things come in small packages. They are the true heralds of spring; they are the great song that is sung prior to the full blooming radiance of summer; they serve as the alarm clock for nature, for once the snowdrop arrives we can be assured that the whole of nature is yawning awake from its winter bed.
The snowdrop imbues our rite with humility, innocence, hope, and new beginnings. It also epitomises resilience and the ability to survive hardship and severity with humble beauty and grace.
A Liminal Object: February’s intercalary day resets the limitations of our calendar every four years, and with her short days and cold, dark nights she is the epitome of magic and liminality. For your second object of the month, find a natural object that grows in a liminal place. This item can be anything that catches your attention. It may grow between the bank and its river; it may occupy wasteland or common land or another liminal location. Seaweed trapped between the lines of the tide may add significant liminal qualities to the brew. The item may be something that you pluck during a liminal time or something that catches your attention within the circle of ritual, perhaps a flower or blade of grass that sings to you. Use your imagination, and cast the item into the cauldron’s belly.
March
Contemplation and Study
Reread the section devoted to Creirfyw. By means of study, introduce yourself to the various goddesses of Celtic mythology. What are their attributions? What are their tales? What are your most beautiful qualities, and how are they imparted to the world?
Practical
Wild Garlic Bulb, Leaves, and Flowers (Allium ursinum): A carpet of wide green leaves adorns woodlands and hedges as the wild garlic, or hedge garlic, erupts from the dark soil. The breath of spring summons this delectable creature from the realm of darkness; soon its fragrant white flowers will burst forth to adorn the woodland air with a heady, pungent aroma. The dark March leaves with their deep green colouration bring warmth and hope to the undergrowth. They herald the coming of the spring and the wakening powers of the sun as he strengthens on his journey ever higher towards his zenith. Deep beneath the soil the small bulbs, infused with volatile healing oils, sing in praise of the coming warmth. Traditionally used as a protective charm, garlic has an established folkloric association and has long been used as a device to defend, protect, and heal.
The garlic bulb and leaves—and perhaps the flowers, if open—bring to the rite the gifts of protection and deep healing. The volatile oils of the plant provide a powerful remedy that soothes the spirit of damage and heals aspects of the self that have become compromised. It brings to the brew qualities of the underworld and the realms of the ancestors and the Fey.
Primrose Flowers (Primula vulgaris): Perhaps these are the true sentinels of springtime. Their flowers erupt in a display of sheer abundance and determination; many have been flowering since the snow initially retreated. Others are yawning into life, bursting forth from the sanctuary of their roots to raise their glorious heads in praise of the sun. The common primrose (Vulgaris), with its short stems and dense foliage, expresses sheer feminine beauty and vitality, whilst its long-legged counterpart the cowslip (Primula veris) stands tall and proud, demanding attention and adoration.
Their properties are as varied as they are abundant, but primarily they bring to the rite the gifts of femininity and love. They also bring a subtle sedateness to the brew and the ability to invoke restful sleep and relaxation. Medicinally they are powerful antioxidants and provide effective pain relief.
April
Contemplation and Study
Reread the section dedicated to Tegid Foel. Contemplate your physical location and its qualities; find places you have never visited before in your own locale. How psychically healthy and defended is your home? What rites do you partake of to protect your property and the well-being of your family?
Practical
Bluebell (Hyacinthoides non-scripta): These incredible, stunningly beautiful plants are indigenous creatures of deciduous woodlands. They may abound in millions, their delicate blue, bejewelled heads bowing in reverence to the sun. Woodlands can appear to be filled with a blue-tinged smoke when bluebells are viewed from a distance. Their heady hyacinth-like scent demands attention. In the islands of Britain they are the symbol of summer’s arrival. They abound wherever woodlands stand, and to lie amidst them, breathing in their heady aroma, is to lie in the lap of the spring goddess in all her vibrant glory.
In the United Kingdom, the Wildlife and Countryside Act of 1981 deemed the bluebell a protected species, and their removal or harvesting is strictly prohibited by law and punishable in a British court of law. Bear this in mind.It may not have been something that Cerridwen would have worried about, but in the twenty-first century we must be mindful of the law, which is there to protect this wonderful species. British folklore continues to perpetuate the idea that it is bad luck to bring bluebells into the home, which thankfully prevents idle picking of the plant. A meditative walk in a bluebell wood will connect you to this magical plant, which brings to our brew the qualities of adoration, truth, and good fortune. Find a plant that has been naturally damaged by wind or animal, or one that is nearing the end of its cycle of display. From a damaged stem pick three bells of flowers; do so gently, and sing your praise to its spirit and speak of your intention. Do not pick flowers from a healthy plant.
Dandelion (Taraxacum officinale): The dazzling yellow flowering head of the dandelion reflects the radiant light of the sun, and regardless of them being the blight of many a gardener, they are undeniably beautiful. A bed of deep green leaves forms an oval mattress from which springs a tall, slender stem, upon which the flowers burst into song. The “Pee the Bed,” as it is often called, has a bitter aroma and taste but can make a glorious tea and its leaves an adornment to any salad. Its folklore is widespread and is in direct relation to its diuretic properties. It was commonly believed that a child who would pick a dandelion would wet the bed that very evening. The vibrant flowers eventually give way to a circular head of fluffy seeds; typically the blowing of the seed heads predicts the future in relation to love, longevity, or simply to tell the time of day.
Their diuretic and laxative properties make them excellent candidates for healing; crushed, they provide anti-inflammatory qualities and also act as a digestive aid. It is said the milky substance within the stem will cure warts. Dandelion brings to our brew the gift of divination, wishes, and banishing. Use all parts of the plant.
May
Contemplation and Study
Reread the section on Morda. Dedicate the month to studying the magic of liminality and its usage in the magical arts. Record your senses during liminal times or when visiting liminal places.
Practical
Hawthorn Blossoms (Crataegus spp.): “Ne’er not a clout till May be out,” this typical English proverb advises not to remove any winter clothing until the arrival of the May flowers. In the Pagan traditions the May flowers herald the arrival of Beltane and the true beginning of summer. In the Ogham system it heads the second tribe, or aicme, of trees and is called huath (WHO-ath). Branches of May flowers would adorn the wreath atop the May pole, a fertility ritual in its own right. The staggering white flowers boldly stand against the green leaves of the hawthorn bush, but use caution: the flowers draw one in, but be mindful of her thorns that may pierce and infect their victims. It is still considered bad luck to bring May flowers into the home, and there has been some speculation that this is due to their direct association with the pre-Christian traditions and the crowning of the May Queen. Other suggestions refer to the chemical trimethylamine, present in the flowers and also in rotting animal tissue, being indicative of the pungent aroma of a decaying corpse as it lay awaiting burial. To bring the flowers into the home was to imbue it with the smell of death.
Collect the flowers of May and cast them into the cauldron to infuse it with powers of fertility and magic. Their medicinal properties include powerful cardiac diuretics that can sympathetically be utilised to alleviate heartbreak, grief, and melancholy.
Elder Flowers (Sambucus nigra): Perhaps the most enigmatic tree of British and American plant lore, essentially identified as divinely feminine, elder’s folkloric associations are as numerous as the flowers she bears on a single stem. Elder’s folkloric attributions are indicative of locality-specific associations, and each region may have completely contrasting lore and traditions in relation to her. Often identified with witches, it was considered acceptable to harvest her flowers and berries but never to cut or burn the wood and certainly not to bring the wood indoors for fear of being cursed by the witches. The Wiccan Rede states that “elder be the lady’s tree, burn it not or cursed ye’ll be,” further implying its sacred nature and traditional associations. Traditions in the south of Wales prevented the building of anything next to or near an elder tree, whilst in other parts of the country elder was actively planted near outdoor toilets due to the insect-repellent properties of the flowers.
The elder’s flowers are highly fragrant, giving way in the autumn to a dazzling array of deep-purple berries. Both flower and berry are edible, yet paradoxically they are surrounded by toxic leaves that contain cyanogenic glycosides. To our potion they bring the gifts of the Goddess and the wisdom of Witchcraft, as well as prosperity, exorcism, and protection. The alluring powers of adoration and enchantment seep from the flowers to imbue the liquid with immense power. In the Ogham she is known as ruis (ROO-SH).
June
Contemplation and Study
Reread the section dedicated to Cerridwen. There is much value in reading some of the old accounts of the witch goddess, therefore obtain a copy of The White Goddess by Robert Graves and read it, consult other written interpretations of Cerridwen, and compare them to your own experience. What does Cerridwen look like? Dedicate a portion of the month to creatively portraying her.
Practical
Clover (Trifolium spp.): A favourite symbol among the Irish and one steeped in mythology and tradition, this small, unassuming plant is prevalent throughout northern Europe and the United States. Nestled amidst the grass, the small leaves, normally found in groups of three, adorn the base of flowers that spring from tiny stems in well-drained soil. It is said that the discovery of a four-leaf clover will bestow luck and good fortune upon one who picks it. This feminine plant contains flavonoids that are oestrogenic, and as a consequence clover has long been connected with the ovaries, the breasts, and the female reproductive system. This tiny plant has a long list of medicinal qualities that bring significant properties to the brew and also imbue it with sympathetic associations regarding success, fruition, fidelity, and love.
Valerian (Valeriana officinalis): Standing tall and proud in wild hedgerows, white or pinkish flowering heads sway in the summer breeze; country lanes abound with the pungent aroma of this dreamy creature. Enchanted sleep threatens to subdue the hardiest warrior or mischief maker, for no matter how tough a person deems themselves to be, nobody is immune from the mighty powers of valerian. She can heal and cure a number of ailments, but she can also be used to enchant or bewitch. This versatile plant has a history as long as civilisation itself. Long before Cerridwen walked the banks of Lake Tegid, the folk of the Mediterranean utilised its powers. Commonly referred to as “all-heal,” the name may well be derived from the Latin valere, meaning “to be well.” She was allegedly used by Hippocrates in the fourth century bc, and she also appears in Anglo-Saxon herbals and the English healing tradition known as leechcraft.
The mighty ability of valerian to heal was extensively used during both world wars as a tincture to relieve the psychological damage caused by shell shock, implying that even modern medicine was aware of valerian’s underlying, sympathetic properties. She brings to our brew the powers of sedation, sleep, purification, relaxation, anaesthetics, and the ability to guard the mind against damage caused in the darkness of trauma.
July
Contemplation and Study
Reread the section devoted to Gwion Bach. Spend the month contemplating your own spiritual journey since your spirit sensed the subtle. What brought you to the practise of Paganism? How different is your knowledge now compared to what it was a few years ago?
Practical
Oak Leaves (Quercus spp.): The king of the forest, the mighty oak stands proud, tall, and majestic; lowlier trees and shrubs bow in his presence, whilst within his branches creatures seek shelter. His strong, capable arms shelter and comfort the weary, and his deep-green canopy offers respite from the searing heat of summer. The oak needs little introduction. Long associated with the druid priest caste and a revered tree of northern European ship builders, his reputation as a tree of power, potency, protection, and abundance has been long established. The oak has presence; one can feel him before coming across him. Fancifully imagine the witch goddess approaching a glade where little grows; at its centre is the mighty trunk of an aged oak. She bows at the edge of the oak’s canopy’s range and whispers a greeting. She sings the songs of his leaves as she approaches his trunk, her hand caressing the rough bark. Her heart leaps in joyful connection with the king of the forest.
Let yourself be guided to the mighty oak and there become lost in the rapture of his presence; touch him, sing songs of praise to him. Wrap your arms about his trunk in loving embrace, sleep beneath his canopy and dream of the woodlands’ tale. Gently ask and take a few leaves for the potion to imbue it with a deep sense of majesty or sovereignty. Oak’s powers of protection shall instill the brew with the ability to soothe the weary spirit and offer solace and comfort. Think of potency and vitality as you cast the leaves into the simmering cauldron’s belly. In the Ogham system the oak is called duir (DOO-ur).
Gorse Flowers (Ulex europaeus): Also known as the whin bush or furze, these fantastic yellow flowers emit the most delicious aroma, evocative of a distant coconut smell. He is a bush that demands attention. On moorland or in hedges and scrubland, the gorse makes use of the poorest soil and will thrive against most odds. He is a plant attributed the qualities of fire and is traditionally associated with the heathen god Thor. In the Ogham tree system he is called onn (ON). The yellow blossoms can be added to boiling water and simmered for an hour, into which wool or cotton may be cast for dyeing. Perhaps Cerridwen herself wandered the woodland banks of the Tegid dressed in gorse-dyed robes, her basket swinging in the crook of her arm. Take an old robe and dye it deep yellow by use of the furze blossom to use in summer rituals and ceremonies. An old English phrase states that “when gorse is out of blossom, kissing is out of fashion”; thankfully, owing to the large number of gorse species, it can be found flowering at almost any time of year.
Think of sunlight captured in a flower as you cast a handful of gorse flowers into the simmering cauldron. As the steam rises, see within it the powers of longevity and sustenance.
August
Contemplation and Study
Reread the section dedicated to Taliesin. Study the poetry of Taliesin; translations can be easily found on the Internet or by means of books listed in the bibliography. Attempt to recite some of the verses in the original language by means of the pronunciation guide included in this book. Discover how much impact the metered nature of the poetry has on the mind. Contemplate the nature of transformation. What is its purpose in a spiritual context?
Practical
Wheat (Triticum aestivum): The feast of Lughnassadh—Gwyl Awst in Wales—is the first baking of the earth, the initial harvest. It is the time of sacrifice, when John Barleycorn must be slaughtered by the harvest queen and his blood spilt upon the blessed earth. The fields transform in colour from the darkest greens to the golden ripeness of wheat, whose heads bob in the warm breeze of late summer. Crop circles magically appear amidst fields of gold; whether by hand of man or fairy, these enchanting symbols tickle the mind and senses, alerting people to the coming sacrifice. The spilling of the harvest blood results in fields of wheat sheaves that stand as sentinels to the coming change of seasons. By crushing and milling and subsequent baking, they transform into bread, the stuff of life.
Watch the wheat heads dance on the surface of the brew before they are consumed to imbue it with nourishment, strength, and the true nature of sacrifice.
Blood: The life force within every living being. In animals it is the red liquid that connects us to the realm of water; in the plant world it is the sap that rises in spring to course through branch and leaf. Blood is one of the most sacred components of the brew, for it imbues it with your quality, with the very spark of life from your own body. Previous ingredients have been from external sources. The cauldron bubbles with the essence of nature, and now you add to it the element of human nature.
The manner by which you do this can only be decided by you. The brew does not demand a pint of the blood, but it does require a good dash of the red stuff. This aspect is a true sacrifice, for it will involve the act of cutting, slicing, or sticking and some pain. Whatever method you choose, use your common sense and be responsible; ensure that any tool is extremely clean and sharp, to create a smooth cut that will heal well. If sticking, be cautious not to jab the centre of a finger, which is rich in nerves; instead, aim for the side. The resulting blood flow should be directed into an offering receptacle, held up before the gods, and then cast into the cauldron. If in any doubt, exclude it or create an essence by allowing light to shine through blood placed on a sheet of glass above a bowl of water.
September
Contemplation and Study
What is the nature of your relationship with the seasons and the phases of the moon? What do you know of the science behind the movements of our heavenly bodies? Study the passage of the sun and moon and how and why they affect the wheel of the year. How has the dance of the seasons affected the various sites you have used for the foraging of ingredients?
Practical
Acorns: The fruits of the mighty oak bring the same quality as oak into the brew, with the additional quality of nourishment and magic. Gather the acorns and crush them with a mortar and pestle before casting them into the cauldron.
Rowan Berries (Sorbus aucuparia): This is the mountain ash. It is the second tree of the Ogham tree alphabet and is known as luis (loo-SH). It is a hardy, small tree that can grow in rather inhospitable environments. Woodlands bedecked with rowan become adorned with a profusion of blood-red berries during late summer and autumn as bunches of berries hang gracefully from branches that bend under their weight. What were previously cream flowers that sang to the bees have now been transformed into berries that sustain the birds. Witches and hedgerow pickers gather in their kitchens over simmering pots of steaming rowan-berry jellies and preserves. She is a tree of magic. Sometimes called the witching tree, she is renowned for her ability to heighten psychic abilities and visions; a branch worn about the neck will prevent enchantment by the fair folk. A loop made of her branches and hung above doors and windows will ward off negativity and unwanted spirits. Always plant a rowan near your house, in the garden or in a pot, to protect the dwelling and all who reside there.
A single bunch of rowan berries should suffice for any amount of brew prepared. Remove each berry from its stalk and lightly crush with a pestle in a mortar. Take them into your hand and feel their energy pulsing through your skin; as you cast them into the cauldron, think of the subtle powers essential for any Pagan in his or her work. The rowan brings these gifts to the brew.
October
Contemplation and Study
How does your Paganism and dedication to the gods serve your tribe and community? How do you disseminate your wisdom and skills of the magical arts? Do you teach? What is the nature of a teacher, and what responsibilities accompany this role?
Practical
Wormwood (Artemisia absinthium): This is artemisia; she is alluring yet deadly, and in high doses she is extremely poisonous. Her qualities are peculiar and diverse. Traditionally wormwood was used to ease digestive discomfort and stomach ache. The highly addictive liquor absinthe was created from a tincture of the plant and caused significant social problems during the nineteenth century. Common wormwood, or mugwort, has long been an important herb in Druidic and Saxon spirituality and was considered one of the most powerful herbs to repel evil spirits and counter poisons. Wormwood is highly fragrant and attractive and can be infused with boiling water and administered as a tonic after illness.
Wormwood walks the path between beneficial and baneful; she must be handled with caution and deep respect. To our brew she brings the gift of caution, warning, psychic powers, and divination. She also brings the threat of addiction and death.
Semen, Menstrual Fluid, Breast Milk: These embody the high mystery of creation and the powerful dance of sexual energy and prowess. They represent our passion, our lust and carnality; they are how we renew our species and feed our infants; they are the substances that come from the secret, powerful place in the core of our being. They embody the magic that we are inherently and inexorably attached to; they connect us to the singularity of the universe and the origin of our soul. Unlike the offering of blood, this ingredient need not be from your own body. It could be donated by a partner, or perhaps a member of your grove, coven, or group is lactating.Wherever it comes from, be sure to honour its significance and the person who donates it.
Be sensible and safe. No instructions for their extraction are needed here! Honour yourself and our species as you cast the material into the cauldron.
If you find these particular components abhorrent or wish to exclude them, by all means do so—simply subsititue the energy they embody with something of equal value. If you would rather not include them in the brew but still wish to have their potency present, create an essence by placing the substance on a piece of clear glass above a small bowl of water, then allow sunlight or moonlight to transfer the essence into the water, which you may then add to the brew.
A note for menopausal women: I would suggest that you use your own blood for this ingredient. Your blood carries the memory of your sexual potency and virility and is a beneficial addition to the brew. Rather than repeat what was performed in August, you may wish to find an alternative to blood for the August selection. I suggest a kernel of corn or that you fashion a miniature grass doll in the guise of the great mother. You may also wish to bake a loaf of bread as an offering to the spirits of the first harvest, and place some of that into the brew.
Ritual Instructions
Preferably choose either the night of the full moon or the dark of the moon to perform your monthly ritual.
You will have previously spent time meditating and connecting to the ingredients prior to and during their collection. On your chosen night pour your spring/river/lake water into your cauldron until half full, and set your cauldron above a flame to simmer.
A reality check is needed at this point! In an ideal world your cauldron will be set in the middle of your own stone circle, hung from a tripod by blackened chains above a fire of sacred woods. We don’t all have such privileged ritual locations—you may have better—but the chances are you may also live in a town or a city or in the dizzying heights of a block of flats. Either way, this ritual can still be performed effectively. As previously stated, the size of your cauldron must realistically fit your location, the number of people in your group, etc. The location itself will affect the logistics of the ritual. Just remember there is no right or wrong way—it can be as elaborate or as simple as you want it to be. A cauldron big enough to accommodate a small child is equally as effective as a small cooking pot placed over a flame on your kitchen stove. The ultimate point is to connect.
Once a month, set your cauldron above a flame to warm it. Do this gently, never boil the concoction, and accompany the act with flickering candlelight and incense that pleases the spirits. As the cauldron begins to simmer and vapour rises from its surface, cast your newly gathered ingredients into it. Perform this task with vigour, with ecstatic energy; evoke the memories you have of connecting to the ingredients you offer. Summon that emotional connectivity and cast it, too, into the bubbling brew.
Take a spoon that has been specifically acquired for this act and stir the cauldron well; a good tip is to do this in multiples of three minutes, depending on the ritual you have created; i.e., stir in multiples of three minutes (three, six, nine, etc.), retain the intention, chant the verse, and so forth. Keep the mind alive and burning with intention, sing to the Goddess whose actions you mimic, call to her, see her hand upon yours, and feel her breath about your neck. Chant the following or similar:
Stir the root, stir the flower
Into this brew release your power!
Remove the cauldron from the heat and allow it to cool naturally. Place a lid over the vessel and ensure it is safely stored until the following month. Thank the spirits and the archetypes you have invoked during your rite.
Ritual Climax
If you began the ritual in November, the natural conclusion would be to bring it to its climax on the nearest full or dark moon a year later. Gather in some secret place and bring the cauldron to a simmer. This is the climax of your rite; you will hopefully have spent the previous year planning this night. Throw every ounce of your being into it. Ensure that the location for the final ritual is bursting at the seams with candle lights and incense smoke, with ritual attire and tools. Go crazy; launch yourself into the biggest, most dramatic ritual you can conceive. Invoke the Goddess and the prophet and summon Awen; sing until your heart is near bursting.
Yr Awen a ganaf, o dwfyn y dygaf
(Urr Ah-when a GAN-av, ohr DOO-vn uh DUG-av)
At a pivotal point remove some of the liquid from the belly of the cauldron, either by spoon, pipette, or what have you. If this is a solitary rite, quickly place three drops of the burning liquid onto the side of your left thumb; do this at its base where the flesh meets your hand and the skin is thicker. In a group scenario ensure that each participant has a suitable receptacle by which to perform this task; effectively time it so that each member experiences the climax simultaneously.
The brew will scald your skin. The accompanying pain is conducive to the ritual. At once, thrust the burning skin into your mouth and suck the brew away. It is at this point that the burning rays of Awen sear your very spirit; it is the culmination of all that you have done previously. Stand tall, cast your arms to your sides and out, palms forward, your body mimicking the pattern of Awen. Raise your voice in chant to invoke Awen. Become Awen. Chant until near bursting:
Awen, Awen, Awen!
The ritual is complete.
What must naturally follow is the chase sequence through the elements; this can be achieved by meditation over the coming days. A process of quiet reflection and assimilation should also be planned whereby you ensure that you have time alone to digest the ritual and its effect upon you.
A Note on Inspiration
Central to the theme of the tale is the imbibing of Awen, a facet of which is inspiration. With that in mind, a major aspect of this ritual must be led by inspiration. The ritual format presented here acts only as a framework, a loose skeleton that you clothe by means of your own connection. It would be pointless for you to follow a rigorous set ritual without incorporating the primary tenet of its function: inspiration.
I can imagine that you have begun to format the manner by which this rite will be put to practise; perhaps it will serve to deepen your connection to the prophet or the Goddess. It may serve your tribe, grove, or coven as an intense, year-long working practise. Whatever the intent or idea, do make room for inspiration. As previously stated, none of the suggestions presented here are written in stone; they are as fluid as Awen itself.
Over the years, I have received several reports from groups and individuals who have practised the rite, and they all differ. Some of them retain a beautiful simplicity whilst others are elegantly dramatic. Some groups developed chants and mantras taken from the Book of Taliesin to utilise whilst casting their ingredients into the cauldron, and others developed meditative journeys to accompany the acts. Take your inspiration from this; sing to the items that are cast into the potion, and be a part of the process as much as is humanly possible. The ritual climax should reflect the dedication, devotion, and commitment you have put into this rite during the previous twelve months. You bring to this ritual your progress and myriad beings and spirits that will have followed your course. Your journal will be crammed with intricate details of plants and landscape. These are your allies; these are the friends that impart their wisdom and magic into the sacred brew. Acknowledge them as such.
Be aware of yourself and what you bring to the rite; after all, a great proportion of the brew and the magic it contains are derived from your efforts and commitment. Imagine the sheer vitality of power and inspiration the brew holds in a group setting, where several people have been immersed in a single, collective experience to achieve a singular goal.
Be inspired, be led by the spirits of your locality, and sing in praise of the gods. Enjoy the experience as a ritual of growth and transformation that will heighten and enrich your spiritual development. Ritual should be fun. It should be an enjoyable process that not only offers heart-filled connection but brings a smile to your spirit as it swims in the sense of familiarity. When we are immersed in ecstatic ritual, the subtle messages we receive from the invisible realms are like hearing news from home—they are the gossip of the gods, and they call to the part of us that is ageless.
A final word on safety and issues of health: in a group setting it may seem vulgar if not totally disgusting to ingest a fluid that contains blood, semen, etc. In a solitary rite this should not be a problem; however, in a group setting it may raise issues of concern. Practically, however, the heat of the brew will render most microbes and bacteria inactive, and the ingestion of three drops will cause no harm. Preparing the substances as an essence is a viable option that will remove this concern from the equation. Everyone is different.Be sensible and considerate of others. If the issue is too great for some, then simply substitute the items concerned.
And finally, do not keep any of the remaining fluid—remember what happened to the horses? It is symbolically toxic; therefore, pour it down the toilet.
Pagan Pilgrimage
encounters with the land
The concept of pilgrimage tends to evoke images of Lourdes or the Camino to Santiago. Pilgrimage is of immense value to any tradition and serves to connect the individual with the spirits of a place and its ancestral associations. It calls for a degree of sacrifice and commitment, whether these are by means of time, effort, or finance. Taking time out of our busy lives and embarking on a physical journey to meet with the archetypes of tradition is an immensely powerful and transformative process. It causes the mind to focus on the journey; anticipating the destination but not wholly intent on arrival, the getting there is equally as important. The intention of pilgrimage is to intensify our relationship to a place and what it embodies or represents. To our forefathers, this ritual journey would have been conducted entirely on foot and may have taken days if not weeks to complete. The act of walking all or part of a pilgrimage is important, but realistically one cannot walk across the Atlantic Ocean!
The suggestion here is that a physical journey is contemplated and perhaps planned in order to visit the actual location of the tale and the home of the archetypes contained therein. The region of Bala in North Wales is incredibly beautiful, and the quiet banks of the lake are the perfect location for a ritual. However, there is no suggestion of where Cerridwen and her family may have lived, no ruin to wander amidst, no monument or altar dedicated to her and to the tale that made this place famous. It is the landscape alone that connects one to the source of the story and the mystery it contains. If the archetypes of this tale connect with you deeply and you are moved to travel to their lands, consider the following:
Use the Internet for advice on pilgrimage and travel planning. If you decide on a physical pilgrimage to Bala, I suggest that you ritualise your preparations. Begin by repeating the exercises given for each component of the tale; take a natural object to represent that connection, then paint or draw upon it a symbol or glyph that expresses your relationship with it. Place these objects on your altar until you depart. As part of your ritual in Bala, incorporate the connections you have forged into the ceremony and leave the objects near the lakeshore as offerings to the energies they represent.
The Book of Pheryllt
Cerridwen consulted the Book of Pheryllt for instruction in the brewing of Awen. We know very little of the actual function or role of the Pheryllt, but the name can be translated to mean “chemist” or “alchemist.” Academia links the Pheryllt as a euphemism for the magician Virgil, but in local lore and legend they are proclaimed as supernatural beings who watch the affairs of humanity. This exercise encourages you to connect to them and to glean from that connection information to create your own Book of Pheryllt.
It is believed that the Pheryllt occupied a city in North Wales, perpetuated by Edward Davies as Dinas Affaraon, meaning “the ambrosial city.” Gather your thoughts of the Pheryllt and their location, extinguish all artificial lights, and bathe yourself in the subtle glow of candlelight. Create sacred space according to your own practise, but rather than call on the four elements, focus instead on the Celtic powers of land, water, and air. Acknowledge each one by means of your connection to them. Light the three candles on your altar and call to Cerridwen, Taliesin, and Awen. Now imagine the following:
A closed curtain appears before you, and for a moment you contemplate it; you cause the material to part. Before you is a mountainside, green and lush. With the bleating of sheep breaking the stillness, it is raining. Dark grey clouds pummel the sky above you, and the raindrops fall to bleed against your skin. Ahead of you rises a city that seems to erupt from the very fabric of the earth; its surfaces are encrusted in gems and crystals of the earth. Approach the city.
An arched gateway leads you beyond the walls of the city. In the centre of the courtyard stands a tall, square building set apart from the others. Its doors are open and lights flicker within; from its interior the sweet scent of burning pine reaches your nostrils. You venture closer and enter the dry warmth of the building.
It is a single hall, its floors polished black as night. In the centre stands a fire bowl in which burn flames of green and blue. Beyond it there stands an androgynous individual dressed in a black robe. Its hair is pure white and drapes gracefully about its shoulders; it nods and smiles at you. This is one of the Pheryllt.
You approach the fire bowl and take your place opposite the creature. Reach out with your mind and ask that it share some of its wisdom and magic with you. If in agreement, observe as the Pheryllt reaches forward, its hand moving directly through the flame; in its hands it holds a book. Feel the heat of the flames prickle your skin as you reach forward and accept the book from it. Allow the subtle powers of your imagination to accept symbols and messages from this hall and your interaction with the Pheryllt. When you sense it is time to depart, allow your body to float backwards and away from this place.
As the curtains close, sense yourself returning to your physical location.
Now create your own Book of Pheryllt, a book of magic. There was a time that every witch and druid would have one of these, but I fear the practise is waning. And yet a Book of Magic is essential for the continuation of our legacy. Be creative: what did you see with your encounter with the Pheryllt? What did the book look like? Can you re-create it? Find, buy, or make a book that will be used exclusively to collect your spells, incantations, and conjurations. Begin by transferring the details of the ingredients needed in the primary ritual into your book, and record any chants or mantras that you may have employed during the ritual. This book should not be confused with your journal; rather, it should reflect the practical aspects of your Craft and the recording of your magical practise.
Keep the book in a safe place and ensure that it will be bequeathed to someone worthy of its knowledge upon your death.