celtic deity

Hey, I need people to follow, so y'all should reblog if you have a blog dedicated to witchcraft and/or Paganism, especially if you post:

•Stuff about Greek, Celtic, and Norse deities

•Stuff about curses and hexes

•Bone and death witchcraft

•Spiritwork stuff

•Faery info

(Also, if you reblog and I don’t follow, it doesn’t necessarily mean I don’t like your blog. Last time I posted one of these I got more notes than I had time to look through, so that might be why.)

BRIGID (Celtic goddess-Saint)

In Celtic religion and Irish mythology, Brigid (exalted one) is the daughter of Dagda, and had two sisters, also named Brigid, and that’s why she’s considered a classic Celtic Triple deity.

Brigid is the patroness of poetry, smithing, medicine, arts and crafts, cattle and other livestock, sacred wells, the arrival of early spring, all things perceived to be of relatively high dimensions such as high-rising flames, highlands, hill-forts and upland areas; and of activities and states conceived as psychologically lofty and elevated, such as wisdom, excellence, perfection, high intelligence, poetic eloquence, craftsmanship (especially blacksmithing), healing ability, druidic knowledge and skill in warfare, and also seems to have been the Celtic equivalent of the Roman Minerva and the Greek Athena.
In the Christian era, nineteen nuns at Kildare tended a perpetual flame for the Saint, which is widely believed to be a continuation of a pre-Christian practice of women tending a flame in her honour.

I realized today that I follow almost no one, so please reblog if you post the following and I'll check out your blog:

•Crystal magick 

•Curses and hexes

•Candle magick


•Stuff about Greek deities

•Stuff about death deities


•Nonbinary and queer witchy stuff!

A small list of Celtic deities

ANGUS MAC OG - Ireland. God of love.

Associated with birds. 

ANU - Ireland. Goddess of fertility, prosperity, and health.

Associated with cows.

ARIANRHOD - Wales. Goddess of beauty and reincarnation.

Associated with the wheel.

BADB - Ireland. Goddess of wisdom, inspiration, and enlightenment.

Associated with the cauldron, crow, and raven.

BEL - Ireland. God of the sun, healing, science, success, and prosperity.

BLODEUWEDD -Wales. Goddess of wisdom, lunar mysteries, and initiation.

Associated with flowers and the owl.

BRAN - Wales. God of prophecy, the arts, leadership, music, and writing.

Associated with the raven.

BRANWEN - Wales. Goddess of love and beauty.

Associated with the cauldron.

BRIGIT/BRIGID - Ireland. Goddess of all feminine arts and crafts. Healing, inspiration, learning, poetry, divination, and occult knowledge.

Associated with weaving.

CERNUNNOS - Known to all Celt areas. God of the woodlands and wild animals. Fertility, physical love, reincarnation, and wealth.

Associated with the serpent, stag, ram, and bull.

CERRIDWEN - Wales. Goddess of regeneration, initiation, inspiration, magick, poetry, and knowledge.

Associated with the cauldron and the sow.

THE DAGDA - Ireland. High King of the Tuatha De Danann, the ancient Irish deities. Patron of priests; the arts, prophecy, weather, reincarnations, knowledge, healing, and prosperity.

DANU - Ireland. Goddess of prosperity, magick, and wisdom.

DIANCECHT - Ireland. God of healing, medicine, and regeneration.

Associated with herbs and the snake.

EPONA - Britain, Gaul. Goddess of horses, dogs, and prosperity.

LUGH - Ireland, Wales. God of crafts, the arts, magick, journeys, healing, initiation, and prophecy.

Associated with the raven, stag, and dog.

MACHA - Ireland. Goddess of war, cunning, sexuality, and dominance over males.

Associated with the raven and the crow.

MANANNAN MAC LIR/MANAWRYDAN AP LLYR - Ireland, Wales. God of magick, storms, sailors, weather forecasting, merchants, and commerce.

Associated with the pig, apple, and cauldron.

MORRIGAN - Ireland, Wales. Patroness of priestesses. Goddess of revenge, magick, and prophecy.

Associated with the crow and raven.

OGMA - Ireland. God of poets and writers, physical strength, inspiration, and magick.

SCATHACH/SCOTA - Ireland, Scotland. Goddess of martial arts, blacksmiths, prophecy, and magick.

Another gem from Conway - The Little Big Book of Magic.

anonymous asked:

What's the difference between the Tuatha de Danann and the Sidhe?

Sídhe (pronounced ‘she’) literallly means ‘mounds’ in Irish, but is used as an abbreviated form of the Irish literary term daoine sídhe which refers to the people of the mounds. Another, less literary, term is the aos  or aos sídhe meaning the same. These are general terms for what we think of as essentially faeries or elves in Irish and Scottish folklore and mythology. I believe the use of sídhe to refer to the daoine or aos sídhe was first used by W.B. Yeats.
The aos sídhe are often thought of as being the ancient pagan ancestors and souls of the dead, or variously as being the old pagan gods themselves who diminished in size and power as time left them abandoned. Others just see them as a completely separate species.
Then there are various types that are named, such as the bean sídhe or woman of the sídhe which refers to the female spirit who screams and wails to foretell a death (particularly in the family), or the bean nighe or washerwoman who cleans the bloody clothes and armor of the dead before they die. The leanan sídhe or fairy lover is the beautiful sídhe who seduces and sometimes marries men, while the siabhra may have been a lesser spirit prone to evil and mischief. There are also cat th (fairy cat) and cu th (fairy dog) and the sluagh sídhe or the Fairy Host, which is equatable with the Wild Hunt or Furious Hoarde.

The Tuatha dé Danann is literally translated as the Tribe of (goddess) Danu. They are interpreted as the ancient supernatural and magically-gifted race that inhabited Ireland after defeating the Fir Bolg who lived there before. They inhabited Ireland until they were defeated by the invading Milesians.

Some people argue that these were the ancient Celtic deities, but this is a modern concept that we like to agree with, rather than one that is actually substantiated by history. We don’t have any proof that Prehistoric Ireland worshiped any humanoid deities. In fact, we have no evidence of humanoid archaeological finds from Irish pre-history that weren’t imported to the Island. All ancient Irish art, even religious, seems to have been composed solely of geometrical and abstract designs. Certainly the Gaulish Celts and almost as certainly the British Celts worshiped anthropomorphic deities, which possessed relatively the same names as the Irish Tuatha dé Danann, but we know that the Celtic religion differed greatly from place to place, even though the Druids themselves had a central school and power it does not mean that there were not sects of Celtic religion.
It seems almost more likely that the Irish Celts worshiped natural features such as rivers, glens, hills and mountains, possibly some life force or sense of spirit, but understood the Tuatha dé Danann as they were recorded: solely a tribe of magical ancestors, gifted in particular areas such as healing, battle, or magic. The only sources that recorded them as gods in any way were centuries after, and heavily influenced by the Roman-pagan and then Christian religious mindsets The Tuatha dé Danann were kings, queens, and heroes. Kings, queens, and heroes are not often worshiped religiously.

From the poem Lebor Gabála Érenn:

It is God who suffered them, though He restrained them

they landed with horror, with lofty deed,
in their cloud of mighty combat of spectres,
upon a mountain of Conmaicne of Connacht.

Without distinction to descerning Ireland,
Without ships, a ruthless course
the truth was not known beneath the sky of stars,
whether they were of heaven or of earth.

How are they different from the daoine or aos sídhe?
As the majority of my responses go, it depends who you ask! Some people believe(d) that the aos sídhe were later forms of the Tuatha dé Danann, others believe(d) that they are what is left of that tribe who retreated into the Otherworld or underground into the mounds after their defeat.
While the Tuatha dé Danann are referred to more mythologically and specifically, the sídhe or aos sídhe are referred to more folkloricistically and generally. Until the mid-20th century, and even still in some parts of Britain and Ireland today, it is not totally uncommon to leave offerings or gifts for the sídhe (good people, fairy folk, the folk), while worship of the Tuatha dé Danann is stranger and more pagan.


I finally got the time and space to dedicate a large, permanent shrine to Cernunnos. For a year now it’s been tucked in a small shelf in my witchcraft cabinet, but now he has a proper place in the house!

I found this incredible statue in my regular witchy supply store, and even if it has a plate that says “Herne” on the front that the incense bowl is hiding, everything else about it just screamed my patron. As @sacred-elk will tell you, I teared up when I saw it. The rest of the shrine is compiled of pieces that I’ve had dedicated to him for years. The fox fur on the wall and accompanying fox and coyote heads felt like a suitable addition, too.

It feels so right. So like home. 🦌🌲💕☀️

Celtic Deities: The Dagda (Dagdha)

The Dagda, the High King of the Tuatha Danann, is often likened to the Germanic God, Odin. Why? Because He is known also as Eochu or Eochaid Ollathair, which translate to “horseman, great father” or “all-father”. 

The Dagda is shown to be a father-figure, chieftain and a druid, and he is oft associated with masculinity, fertility, agriculture, wisdom and magick. He is depicted as a very large man who dons a hooded cloak and carries with him a club named, “Lorg Mór” that is imbued with magick. “Lorg Mór” can kill instantly with one end, and give life to the dead with the other.
The Dagda also carries a cauldron known as the “coire ansic” that is never empty and a powerful magick harp known as “uaithne” that has the ability to control the emotions of man, and change the seasons.

  • Abode: Bru na Bóinne
  • Weapon: Lorg Mór (club)
  • Other Items: Uaithne (the harp) and coire ansic (cauldron)
  • Battles Fought: Cath Maige Tuired
  • Consort(s): Ethniu, The Morrígan, Boann
  • Parents: Elatha and Danu
  • Children: Óengus, Bodb Derg, Cermait, Midir, Brigid
The Call of the Morrigan

I knew her when I was young. I knew her when i was a little wild thing, running through forests like a hound, following crows, crouching low to spy through trees at fawns and does.

I knew her when I was young. When I was strong and sullen and speaking brave and acting bold, when fear gripped me in both hands like I was a sword to be swung, wringing out in a battle-tongue. I took fists and spat blood, felt the crack of my skull burn against walls. I knew her then, when I went silent, and she knew all.

Years hazed over, like a purple twilight, from the wild wood to the city pressed tight. I learned so many things. I swam in words. I followed streams. I dived into deltas, forded rivers, jumped like a salmon back to the source.  

It was a greening time. A wing-spreading time. I met more spirits, I made more friends, I followed different paths, I divided, and multiplied, and divined. 

But time, and life, as they do, circle back. The wheel turns, and we turn with it. I didn’t know she had perched and roosted close, watching me grow, like an oak, into strength and womanhood. 

She had waited. She had patience. She dropped feathers while I quested, and hesitated. Waited until I too, went to the ford, to wash the ghosts from my clothes, to bash them on the rocks, and send them from me in moving waters, loving waters, released from their bonds.

She has been waiting to show me how to scrub just so against the blood, how to slap the cloth and drown the stain, how to kill it and clean it, and become my own, again. 

And when we’ve done the laundry, she will teach me how to guard my newfound country. She will stand sentinel with me. She will teach me what it is again to be a bird and a sword, a witch and a wild thing, and free.

Celtic Deities: Óengus/Aengus

Óengus is a God of Love, Youth and Poetic Inspiration. He is the son of The Dagda and Boann, and was said to live at Brú na Bóinne.

Óengus’ father, The Dagda, had an affair with Boann, the river Goddess who was the wife of Nechtan. To disguise Boann’s pregnancy, The Dagda stilled the Sun for 9 months so that Óengus was conceived, gestated and born in one day.
Midir became Óengus’ foster father.

  • Abode(s): Brú na Bóinne.

  • Weapons: Moralltach, Beagalltach, Gáe Buide, Gáe Derg.
  • Animals: Swans.
  • Consorts: Etain, Caer Ibormeith.
  • Parents: The Dagda & Boann  (Midir acted as a foster father).
  • Siblings: Oghma an Cermait.
  • Children: Diarmuid Ua Duibhne (foster son).

When he came of age, Óengus dispossessed The Dagda of his home, Brú na Bóinne (an area of the Boyne River Valley that contains the passage tombs Newgrange, Knowth, and Dowth). He arrived at his father’s home after The Dagda had shared out his land amongst his children, and none was left for Óengus so he asked whether he could instead dwell in Brú na Bóinne for “a day and a night”, - to this, The Dagda agreed.
Now, bear in mind that the Irish language has no indefinite article, so “a day and a night” is equal to “day and night”, which covers all time, therefore enabling Óengus to take permanent possession of Brú na Bóinne.

Tales of Óengus:

Óengus also killed Lugh Lámhfada’s (yes, Lugh as in Lughnasadh) poet for lying about his brother, Oghma an Cermait. The poet claimed that Oghma was embroiled in an affair with one of Lugh’s wives.

In the “Tale of Two Pails”, a sidhe woman, foster daughter of Óengus, became lost and wound up in the company of St. Patrick where she was then converted to Christianity. Unable to win her back, Óengus left and eventually, consumed by grief, she died.

Óengus fell in love with a girl who appeared in his dreams. His mother, Boann, Goddess of the river Boyne and a cow Goddess who’s milk formed the Milky Way (known as Bealach na Bó Finne, - the White Cow’s Way - in Irish), searched the whole of Ireland for a year. The Dadga did the same. It was the King, Bodb Dearg who finally found the girl after a further year of searching.

Óengus travelled to the lake of the Dragon’s Mouth and there he found 150 girls chained in pairs. Among them was his girl, Caer Ibormeith. Caer and the others would take on the form of swans for 1 whole year, every second Samhain. Óengus was told that if he could identify Caer in swan form, he could have her hand in marriage. Instead, he turned himself into a swan and the pair flew away, singing a beautiful song that would put all who listened to sleep for 3 days and 3 nights.

He owned a sword named Moralltach, the Great Fury, given to him by Manannan mac Lir. This, he gave to his foster son, Diarmuid Ua Duibhne, along with another sword named Beagalltach, the Little Fury. He also gave him two spears of great power: Gáe Buide and Gáe Derg.  When the young man died, Óengus took his body back to Brú na Bóinne where he breathed life into it whenever he wished to speak to Diarmuid. 

In other legends, Óengus was able to repair broken bodies and return life to them.

Celtic Deities Series [2/101]


♞ CELTIC MYTHOLOGY: Epona (/ɨˈpnə/)

↳ In Gallo-Roman religion, Epona was a protector of horses, donkeys, and mules. She was particularly a goddess offertility, as shown by her attributes of a patera, cornucopia, ears of grain and the presence of foals in some sculptures. She and her horses might also have been leaders of the soul in the after-life ride, with parallels in Rhiannon of the Mabinogion. Unusual for a Celtic deity, most of whom were associated with specific localities, the worship of Epona, “the sole Celtic divinity ultimately worshipped in Rome itself,” was widespread in the Roman Empire between the first and third centuries AD.

Hymn to The Morrigan

O Morrigan, we call your name
Across the dusty years
You speak to us, of blood and lust
You show us all our fears
You are a goddess, old and wise
Of holy power you have no dearth
Beneath your wings, black, red and white,
We learn of death and birth
You walk about, this ancient land,
your hunger raw and clear
You make the crops grow rich and strong,
as well your geese and deer
A flirting maid, a lusty hag,
A mother of great girth:
without the touch, of your black wings,
We cannot heal the Earth
You float upon, a blood red wave,
Of swords and spears and knives
Your voice inspires, fear and dread,
That youll cut short our lives
You try the warriors’, courage sore,
Our inner souls unnearth
Without the touch, of your red wings,
We cannot know our worth
You fly above, the sliver clouds,
To Manannan’s shining Gate
You lead the dead, along that path,
to meet our final fate.
The joke’s on us, we find within,
A land of laughter and mirth
Without the touch, of your black wings,
We cannot have rebirth.

Healer Deity Guide

A very simple guide of sorts, for the different healers or healing related Deities from different pagan paths. This is as much for learning for me as everyone else, so feel free to point out anything I should add or fix, if there’s anything please let me know! Any suggestions for other deities/paths or types of deities are welcome!

Eir; Norse; is a physician goddess. She is said to only give her advice and wisdom to women, and this could be due to the fact medicine was typically a woman’s job in old norse society. She is also one of the Valkyries, female deities who decide who die in battle who who lives. Eir is also one of Frigga’s twelve handmaidens, each not only loyal to the Queen of Asgard, but a goddess in their own right. Curiously enough, Eir is not only the goddess of medicine and healing, she is also a forge goddess, largely known for being involved in the arts, detail and creativity that comes with forging rather than the actual act of making weapons, though thought to be skilled at both. Her main attributes involve, obviously, healing, but also patience, creative energy, perseverance, fire, metal smithing, and defending/aiding warriors.

Asclepius; Greek; God of medicine, he is known for the healing what has already been hurt or sick, while his wife, Epione, was the goddess of soothing pain. Their offspring: Hygieia (the Goddess of health, hygiene and cleanliness) is more about preventing ailments; Panacea (the Goddess of Universal health); Aceso (Goddess of the healing process); Iaso (the Goddess of recuperating from illness) and Aglaea (Goddess of beauty, adornment and splender) is best known for being one of the three Charities. The Rod of Asclepius is still a very well known and used symbol for medicine today, it shows a snake (modernly there are sometimes two) entangling a rod or staff.

Apollo(n); Greek; God of prophecies/oracles, healing, plague, disease, music, song, poetry, archery, and protector of the young. He is the father of Asclepius, who shares with him the title of Paean or “The Healer”. Apollo is able to give the plague or take it away, he is called upon to ward off evil and offer help for the sick. Apollo is also the first god mentioned in the Hippocratic oath, an oath or promise historically made by doctors and physicians to uphold specific ethical standards. And though the original oath is not commonly used today, versions of it are still taken by newly graduated medical personnel.

Sekhmet; Egyptian; Warrior and Hunter Goddess of fire, war, vengeance and healing/medicine. She is depicted as a lioness, or a woman with a lioness head. She is also a Solar Deity, which is a god or goddess who represents the sun, or an aspect of it, and is usually associated with strength and power. She’s often seen with the Goddess Hathor, the goddess of joy, music, dance, sexual love, pregnancy and birth. A lot of the times she’s thought of as the more harsh ‘side’ of the gentler Hathor. However, as merciless as she was often depicted, getting on her good side would grant someone aversion to plague and/or sickness, or cure ailments one would already have. She was the patron of doctors and physicians, so great even her priests could be turned into skilled healers.  Her father, Ra (God of the Sun), sent her to earth to punish humanity for its cruelty and for disobeying justice and order (Ma’at), however her blood lust got out of control and Ra ended up having to intoxicate her until her desire for human blood subsided. It is this lack of mercy and power that cause people to fear she will bring them plagues or other physical ailments or illnesses, but she could just as easily cure or heal them, which is why she is considered a deity of medicine and healing.

Heka; Egyptian; God of Magic. Heka was often called upon by those hoping for help in the form of protection, healing and/or support, which he could provide with his magic. He also would help Ra banish evil spirits and demons from the sky. Doctors and healers were sometimes called “Priests of Heka” and curiously enough, he, like Asclepius, is depicted with serpents, often on a rod or staff.

Airmed; Celtic; Goddess of Healing and Resurrection. She is the daughter of Diancecht, God of Medicine, and chief Physician and Magician of the Tuatha De  Danaan. Airmed herself was one of the original and oldest deities from Irish mythology, powerful with magic, and a member of Tuatha De Danann like her father.  The Tuatha De Danann (Clan of Danu, or People of the Goddess Danu) were thought to be a supernatural race out of ancient legends, evolved into Gods and Goddesses, who fought Fir Bolgs to protect the people of Ireland. Airmed healed those hurt in the battles of these wars and eventually it became clear at Airmed and her brother Miach’s skills greatly surpassed their father’s in the healing arts. Miach was especially talented, and his jealous father tried to kill him multiple times (each time Miach would heal himself) before finally succeeding. Airmed weeped for her dead brother, whom she was very close, once when visiting his grave, she saw 365 healing herbs which spoke to her and told her all of Miach’s healing secrets. Her still angry father stole these herbs from her and scattered them around the earth, leaving Airmed as the only one who knew all the secrets of the healing arts and herbs. The Well of the Slain (or less popularly The Well of Health) was made by Airmed, Diancecht, and Miach and when they casted spells over it, the soldiers who died in the war would be resurrected and those injured would be healed. However, the Fir Bolgs filled it with stones and it would no longer work.

That’s it for now! More to be added later, requests are welcome! If you could reblog, it would be very helpful, to get as many people helping as possible! 

Hi I'm looking for new blogs to follow since I'm just a baby witch so like or reblog this if you post any of these!!!

✨fae/elves/Celtic folklore/deities
✨beginner witch tips
✨spells, rituals, herb
✨rune magic 
✨Celtic aesthetic

I hope to learn a lot and interact with you all❣️❣️❣️

Paganism (and witch) P.S.A

I want to make this very clear, because there are people out there who are trying really hard to dictate the beliefs of others.
You do not have to be of Irish decent or blood, to worship Celtic (Gaelic) deities. Ours is not a closed or exclusive pantheon, - you do not need to find a teacher or someone to induct you into our faith. Anyone who tells you otherwise is a piece of shit who doesn’t know what they’re talking about and they’re alienating you for no good reason.

You’re welcome here; the deities will welcome you as their children do.

Any Followers of Lugh out there?

I woke up this morning feeling drawn toward Lugh with every cell of my body.  I racked my brain trying to figure this out.  I figured it might be because last year I made an offering of zucchini bread (from my garden) to him on Lughnasadh, and I though, maybe he’s like “Hey, tick tock! It’s time to get your garden started so you can make me more bread this year!”

I’m also very attracted to singing, writing and crafting (which I hear are what he rules over).  I’m trying to start up a magical crafts store on etsy, and he’s considered a god of commerce. Plus, I love gardening, specifically for plants that I can use (I’ve never really been into growing things just because they’re pretty, they have to have some sort of use for me) and I know he’s the god of harvest.  So all these things could have played a role too, I’m sure.

Anyway, I was mostly just looking for more info on Lugh and what it’s like to be a devotee of Lugh (I’ve read he can be really demanding).
Any comments, stories, or recommendations?

The importance of purification

This week through my weekly goddess tarot pull I’ve been learning on the importance of purification. For anyone who didn’t see my earlier post this week, I do a regular weekly tarot pull from my goddess oracle deck and spend a week reflecting on the lessons of that goddess, learning about who she is, and brain storming how her lessons relate to me. For anyone who has never done this before, it is a really great way to expand your knowledge of your tarot deck, learning deeper meanings to the cards outside of the guidebooks that usually come with the deck, and to challenge yourself to heal and make changes to yourself.

Anyway, so this week I pulled the card for the goddess Sulis, who is the goddess believed to rule over the Roman baths in England. I’ve never been really connected to Celtic deities at all before, despite having some English ancestry. However, I have visited the Roman baths a couple of years ago on a trip to Europe, and I had already met Sulis in the baths when I visited the museum there. Interestingly Sulis is quite localised as far as I am aware, there has been not much mention of her outside of these public baths at all.

Purification has always been a major part of my practice so when I pulled this I was a little like… “But I already do this and have been for years? Why are you bringing it back up?” The guide book wasn’t much help either, it suggests “taking a meditative bath, having a stroll near water, and cleansing the body.”
Somehow I feel that this is not really all that Sulis wants to tell me. I mean, if this card came up in a reading, do you really think the person you are doing a reading for would appreciate being told to take a bath? I already have like 5 baths a week (because relaxingggggg), shower everyday, wash my hands and mouth out before any kind of ritual work, obsessively clean the house and burn sage every where, yell at people for messing my house up and disturbing the spiritual vibes with their rubbish etc. I mean to be honest I really believe that this guidebook hasn’t captured the true healing message of purification.
So I was a bit stumped at first, considering ritual purification with water is already quite a significant part of my spiritual practice.

As someone who has practised Shintoism for 11 years, Shinto has had a huge impact on the concept of purity and my understanding of how important purification can be when connecting with deities. And this concept of purity is present in a lot of world religions as well- Hinduism, Islam, Christianity, and Judaism are just some examples. But physical purity represents much more than simply having a clean body. 

So how does ritual purification of the body relate to purification of the mind and heart? Each time we perform an act of ritual purification, we need to think about more than just being nice and clean. The act of ritual purification is also performed to remind us to purify our minds and hearts of the negativity that so often plagues many of us in this modern world. Have you reflected on how you have been thinking recently? Have you insulted yourself? Discouraged yourself? Hated your body and the things you say or do? Made fun of yourself in front of others or in your heart? Told yourself you were disgusting, degraded yourself or disrespected yourself mentally? These are all things we do on a daily basis even without realising. Some of us are so used to doing it that we barely question our own behaviour towards ourselves. Yet this kind of negative thinking is key to a lot of our internal suffering, especially if you suffer from a mental illness. We need to be on guard and watch the thoughts at all times to keep our minds ritually pure from what brings negativity and “evil spirits” into our lives even in the mind. We need to start questioning the truth behind our thoughts rather than blindly allowing ourselves to be absorbed into them.
Ritual purification also needs to extend to our heart. How do we treat others? Do we talk about others behind their back, discourage and pull them down with our words, or speak to them in a rude tone of voice? Do we belittle others or treat them as stupid just because we don’t particularly like them or their choices? Do you stand at a check out and abuse a helpless retail employee because you can’t have things your way? We need to guard our behaviour and see through the eyes in the heart.

Additionally, we need to look at outside sources of negativity that may be affecting us. Are you ignoring a family member or not getting involved with your family for selfish reasons?Are you avoiding a confrontation? Do you have a friend who pulls you down and discourages you? Do you have an abusive relationship with someone in your life? Do you have responsibilities you have ignored but are bringing you stress? Are you pretending the shit storm isn’t there and not facing reality? We need to cut off and remove these loose ties, or fix broken ties that are worth fixing. We need to make intelligent decisions and choices, and rectify these unfinished areas of our lives so we can stop carrying useless burdens around.

So next time you perform a purification ritual, remind yourself to think about how your can extend this ritual to cleanse you of the negativity that we build up in our own hearts and minds. As the water washes over you, your heart and mind are cleansed symbolically of all this negativity that you have gathered and been carrying with you. Think about where we make some changes and tidy up some loose ends in ourselves while you perform this ritual. Where can you change your behaviour so that you do not bring harm to yourself? Where can you change your behaviour so that you do not bring harm to others? 
This is the true beauty of the purification ritual, and this is how the purification ritual can be so much more than just a physical experience!
I am so thankful for Sulis bringing this into my life this week. I still have a four days of the week remaining to reflect on this learning, so I am looking forward to applying this to my life!