pagan reconstructionism

Witch Respect

I respect the solitary witches who blaze your own trails, walk your own paths, and listen to your own gods. It can be a lonely, yet rewarding, life. It is not for the faint of heart. From the solitary we can all learn self-reliance and how to listen to our intuition.

I respect the witch who chooses a traditional coven. Whether it is Gardnerian, Alexandrian, reconstructionist, or another group, it requires an intense amount of devotion and time to learn a tradition. You have earned your titles and should be recognized by our community. From the members of groups and covens we can learn patience and determination.

I respect the kitchen witches who fill your homes with magick and tend the hearthfires. With the ancient elements you nourish your family and remind us all of our human history. From the kitchen witch we can all learn how to create magick from the mundane and appreciate the domestic arts.

I respect the hedgewitch who works with the spirits that surround us. It can be exhausting and misunderstood work. You have gifts that can help the living and the dead, and I admire that. From the hedgewitch we can learn how to communicate better and how to see different points of view.

I respect the sea witch who walks along the dunes at night and gathers kelp. The energy of the sea is one of the oldest and most powerful forms of magick, and is recognized in many cultures. From the sea witch we can learn to work in harmony with the elements and listen to the pull of the moon and tides.

I respect the gray witches who do not look at magick in black and white. Within magick, as within life, we are often called upon to use our own judgement in a situation. I do not condemn my fellow witches for not seeing things as I see them. From the gray witch we can learn to examine a situation from many points of view and realize that there are no rules but those we create for ourselves.

I respect witches of all genders and sexual orientation. Each person deserves to feel welcomed and comfortable in our community and does not need any more judgement than they already experience. From these witches we can all learn how to appreciate diversity and to practice tolerance and kindness.

I respect witches who are in tune with their local environment. It is important to learn about the creatures and plants who live near us and you have much knowledge. From these witches we can learn how to look closely at what is around us and how to be aware of the land we live on.

I respect the witches who are new to the craft and starting out. Most are willing to learn from elders and need to be guided by those of us who are older and have more experience. They do not need to be bullied or insulted, for we are all constantly learning. From the new witches we can learn to be teachers instead of judges and should remember the joys and mistakes of our youth.

I respect Christian witches. I support anyone’s personal beliefs. Perhaps we should view these members of the community as bridge builders. With their help we may be able to open doors and cross the divide that has separated the religions. From the Christian witches we can learn that religious tolerance applies to all spiritual paths.

I respect the witches who try to adhere to the paths of your ancestors. It is not easy to do that in the modern era and you are to be treasured. You truly connect the generations and help pass on information that would otherwise be lost. From these witches we can learn to honor our elders and ancestors.

I respect all members of the pagan community who treat others with respect. It is indeed a circle, and each of us is part of the whole.

For all the paths I forgot to mention, I respect them too, and I will probably add to this as the mood strikes me.

Most importantly, respect yourselves.

My Typical Prayer

Katharmos (Purification)


  • I wash my hands or put on hand balm if I’m low on spoons.
  • If I have more energy, I wash my face, shower, or brush my teeth because I know the gods would want me to be clean for myself and for them.
  • I bind my hair with a buff so that none of it is showing and I’m clothed respectably (e.g. I’m not naked but I’m usually just in my PJs).

Making Khernips

  • I fill a shot glass with tap water, light Hestia’s candle, pass a eucalyptus sprig through the flame, extinguish it in the shot glass, and waft it around my altar.
  • I dip my fingers in the shot glass and sprinkle water all over my altar.


Hestia Prayer

  • I recite “Welcome to Hestia” (which I wrote) with my palms turned upwards to establish the beginning of the prayer.
  • I scribe her name in Greek on my Buddha Board.
  • I acknowledge all the gods and other deities potentially listening in.
  • I pass my finger through the flame and extinguish it (because the candle is really small).
  • I recite any extra prayers or thanks to Hestia and make any offerings.

Persephone Prayer

  • I recite “Welcome to Persephone” while holding an item from her shrine.
  • I scribe her name in Greek on my Buddha Board.
  • I burn the shrivelled up offering from a few prayers ago which is usually a flower or berry. I place a new offering on the shrine which is fresh.
  • I recite any extra prayers or thanks to Persephone and make any offerings.

Any other introductions, prayers, or offerings to other gods (usually to Dionysus, Aphrodite, or new gods).

Athena Prayer

  • I light Athena’s candle and recite “Welcome to Athena” while holding my owl crystal. I make a point of kissing the crystal because I’m a devotee and this part of my prayer is usually very special.
  • I scribe her name in Greek on the Board.
  • I talk with Athena casually and recite any extra prayers or thanks and make any offerings.


  • I make any offerings that would go to the gods collectively and usually leave them out overnight.
  • I say thank you to each of the gods I have a shrine to on my altar.
  • I take three deep breaths to wait for any signs, feelings, or communications.
  • I extinguish any flames and tidy up.
Not Your Mother's Horned God: The Cernunnos Primer
While many academically-­inclined pagans and polytheists are aware that the New Age bookshelf at your local bookstore chain is nothing approaching “reliable,” Wiccan and Neo­Wiccan trends have managed to permeate the iconography and public perception of Cernunnos to the point where it is almost overwhelming to combat, even for experienced researchers. I have created this document as a point from which to start one’s research, a tool to help identify good sources from the bad, and a general primer, a basic resource, from which to base one’s religious association with Cernunnos. This source aims to be a comfortable medium between academic and casual: academic and scholarly enough to invite genuine thought and source­checking, but also casual enough to be an approachable source to new pagans, polytheists, and seekers.

Hey, all! This is the paper I wrote into the wee hours of this morning. The paper proper is approximately ten pages long; the remaining eight consists of a glossary, some tips on research, reworked charts from Serith’s essay, etc.

If you have any questions, please do send me an ask. I will do my best to clarify and will edit any major clarifications, significant questions, or missed information into the essay for the future. (You will notice that it says “version 0.1.0;” I expect to do editing in the future.) Even the tiniest ask, comment, or note may help, so please do bring any and every thought you have regarding this to my attention! I truly appreciate it.

As y’all are aware, my end goal is to easily, smoothly, politely educate newbies on Cernunnos, so every little bit helps!


im newish pagan and baby witch, and i want to start to get serious about my spirituality, so im looking for blogs to follow to help me out here!

please like/reblog if you post any of the following so i can give you a follow! thank you!

celtic paganism/polytheism/reconstructionism/etc
☆ druidy
☆ witch tips
☆ tarot
☆ divination
celtic myths/folklore
☆ herbalism
☆ astrology
kitchen witchcraft (especially yummy recipes!)
☆ faerie stuff
☆ crystals
eclectic witchcraft

The "Celtic" Pantheon(s)

I felt inspired to write something like this again, because it’s been a while.

Celtic is an umbrella term for a variety of cultures, languages, and religions. It does not describe a single culture or pantheon. The word originally springs up from Hellenic Keltoi, a name applied by the Greeks to the invaders from Gaul who settled in Eastern Europe. While the word celt- does exist in the Gaulish language, it was not used to describe whole peoples, rather simply served as an element in personal names. It’s meaning is something similar to “warrior”, implying that the Greeks heard “we are warriors” and assumed it was the name for an entire people. In modern times, the word Celtic is used as an umbrella term for a variety of nations and cultures who all speak languages that fall into the same language family. However, their religions, and their cultures, are distinct from one another, with only a few borrowed concepts between them.

Keep reading

aparisianweirdo-deactivated2016  asked:

Hi! Do you have some books or web sites talking about celtic paganism? I'm very interested in the Celtic religion (ancestors you know haha). I ordered a book of the celtic traditions that looks like a calendar, I'm just waiting for it. :3



My current altar spaces:

1.  Roman household altar to Ianus, Vesta, Venus, Bacchus, Mercurius, Minerva, Apollo, Iuppiter, Diana, Iuno, and Dis Pater
2.  Altar to Fortuna, Saturnus, and Sol Invictus
3.  Germanic household altar to Woden, Thunor, Ingwine-Frea, and Freo (custom woodburned god poles)
4.  Woden closet shrine
5.  Kemetic household altar and shrine to Bastet, Ma'at, Heru, Djehuti, Anpu, and Amun, as well as Ptah, Sekhmet, and Nefertem (The Memphite Triad)
6.  Shinto household altar to Tenjin

The Norse God Family Tree

Honestly it even confuses me. There are so many variations, and there’s conflict of opinion among scholars as to who everyone’s mother and father are, and where does Baldr’s line end because he’s dead, and all of that. I think it’s useless to post like, a picture because it’s so varied and up to interpretation. The world’s origin story is straightforward (Ymir makes up almost everything, basically), but then there’s conflict of opinion as to whether Freya and Frigg are the same goddess or not, so then that jumbles it up even more. But as long as it doesn’t affect your practice I guess it’s okay. But if you’re a reconstructionist/revivalist, oh honey. You have your work cut out for you.


I completed a new page in my Grimoire. This is a summary of the Tuath De and the creation stories in Irish mythology. The beginning of Ireland is told in a series of invasion stories by various races of supernatural entities and the ancestors of modern humans. The Tuath De is the collective term for the entities people work with as deities through history and today.

There is way too much information to cram onto a single page. I hope I didn’t get anything terribly wrong. My friend Colette studied Irish mythology in university and I’m always afraid of offending her by getting something wrong. Studying Irish history would be easier if I spoke the language. I’ve traced my family in Ireland back to the 10th century so I feel obligated to be as careful with old Ireland information as I can while still including the American folk magick traditions we began picking up in the 17th century through the present.

Now my next page will be about my preferred deity, Brigid (actually pronounced a bit like Breet). Also my Grimoire is an evolution of old tradition into modern tradition that my family naturally developed down the centuries. Once we left Ireland, England, and Brittany, we began getting influenced by Scotch-Irish, German, Native American, and African traditions because we lived and married among those people here in North America.

A good witch, pagan, heathen, Wiccan, etc., needs the foundation of solid historical knowledge plus the understanding that magick and the spirit realm are always changing and evolving. Humans are always changing and evolving too. So my foundation comes from old Celtic tribes but I also have traditions absorbed from New England and central Missouri into the Ozarks.

Keep your foundation but allow yourself to evolve too.

Hello! I am a newbie pagan and have been exploring various corners over the past few years, after being slowly drawn to it my whole life. This new blog is my official attempt to reach out to the community I’d love to be a part of.

That being said, I’m desperately looking for blogs to follow!

Please like/reblog if you post any of the following:

  • Druidry/Druidism
  • Celtic paganism, polytheism, reconstructionism, etc.  
  • Witchy things
  • Faerie things
  • Tarot
  • Divination
  • Herbalism
  • Astrology
My advice to anyone who is just starting out on this path:

Research. Read. Find out everything you can. Read books. Do google searches. Re-word and search google again. Be wary of biased or unprofessional-looking sites. Be aware of your sources. Do some good-old-fashioned research, like your English 101 instructor taught you. But, also, don’t forget to practice. Don’t forget why you were interested in the first place. It can seem so overwhelming, all of the relevant knowledge out there. Don’t drown in it. Focus on the Gods. Focus on how you feel. Try the good ol’ cleanse-praise-offer-pray routine. Take some time, whenever you can, and wash your hands, wash your face. Light a candle. Be filled with praise. And pray. Don’t worry about getting it perfect. Just do your best, and be sure that it feels right. As you learn, everything else will come along. 

ohimsorryididntcare  asked:

Can explain ogham staves?

Well, I can give it a shot.

Ogham staves are typically pieces of wood with ancient Irish letters carved onto them. I did a really brief primer here on their meanings which is easily sharable and lays them out pretty well, I think, and I also sell sets I make. Basically, ogham (or ogam, if you prefer to leave out the “h,” as many people do) is the ancient Irish alphabet, popping up as early as the fourth century AD.

Ogham falls into the category of a “magical alphabet,” much like runes, though it’s important to note that out of the 400 extant inscriptions, nearly every one of them is secular (mostly names). Of course, most runic inscriptions are also secular and names. Still, there’s lore about the magic of the ogham, its ability to predict the sex of a child, and we know it was one of so many “secret” alphabets.

It was also, potentially, used as a way to send secret messages. Because each of the ogham feda (letters) is lines across a single line, you can form them with the five fingers of your hands across a shin bone, the bridge of your nose, the leg of a chair… whatever you’d like. This is why it’s occasionally called the “secret language of the Druids,” because we know they had one (from various sources), and this fits nicely with the romantic notions and the sources.

The ogham was also not just about trees: each letter is associated primarily with a tree for many reasons, but you can also have “bird ogham,” “color ogham,” “stone ogham,” “herb ogham,” etc., simply by looking at the Irish name for things and using a word that begins with the same letter as each of the  feda. So the ogham “D” means “oak” (dair), but it could also mean the bird “wren” (droen), the color “black” (dub), the stone “diamond” (diamant), or the herb “mistletoe” (drualus).

Was it used for divination? Maybe, but probably not in the form we’re familiar with today. Was it used for astrology? Definitely not (those cute little images of Celtic horoscopes with trees on them are inventions, honestly).

anonymous asked:

Do any of you or anyone else know about any books about Morrigan or other celtic deities? I'm looking for some books but I can't find any with so much fiction stories all over the place.

In the future, please check our FAQ as we have previously provided many resources on Celtic mythology/polytheism. Here is a reiteration.

Celtic Polytheism and Reconstructionism

Gaelic Polytheism

Brythonic and Welsh Polytheism

Gaulish Polytheism




It took five pages to write down everything about Brigid that I know. This was done little by little over the course of a week or so because writing with the pen in my mouth as opposed to dictating to my computer is much harder and much slower. You can probably see the lines getting more crooked on the last page because I got really tired tonight. I can’t hold a straight line when I’m tired. My descendants will just have to cope with some crooked lines. Even after five pages of writing, I still think I have more to say about Brigid. I could probably devote an entire book to her. Alas, I decided to only write what my descendants need to know and they’ll have to go on their own devotional journeys if they choose. I gave a broad scope summary of Brigid from the beginning of Irish history through her current incarnation as an Irish saint. We are not Christian but it’s fair to record the affect Christianity had on our ancestors.

Not every person in our tradition works with deities. A lot of pagans, witches, heathens, magickal practitioners, etc., worldwide don’t work with any at all. Brigid is my personal contribution to the Grimoire. My mother will record everything about the deity she works with later on too. What I’m writing about Brigid is the skeleton of her history. I probably work with her the most out of the past six generations. But if I have a child, that child will need to know how to work with and respect her after I’m gone. Again, I want to say that what I’ve been taught may not be what you’ve been taught. There isn’t a lot of primary source information about Celtic mythology. There’s a lot of room for interpretation but I’m looking for the best way to record our foundation of tradition to help modern practitioners in my family develop their craft.

Stupid questions for Pagans

I know there’s a lot of different types of paganism but I hope anyone can answer some general questions that I’ve always been confused about.

Have there been any contemporary sightings of the Gods? (I KNOW this is the most stupid question but honestly I’m just so curious)

In Christianity your relationship with God is so personal usually, you can pray and ask for help/things in your life etc. Can pagans do this with their Gods too? Do you chose a specific God? Can you have a personal relationship with them?

What is your relationship with the Gods like? As a Christian my relationship with God is very loving and I guess I don’t imagine the idea of Gods as the same.

Does sin exist in paganism? In what way?

How do you worship the Gods in your life? Are your prayers usually answered?

I know this will vary depending on what type of pagan you are but how does your religion view things such as the creation of the world/humans/good/evil/the end of the world?

F is for Flidais

Flidais (pronounced appx. FLEE-duhsh) is an Irish goddess.  She is also known by the epithet Foltchaín, meaning “beautiful hair.” The modern Gaeilge spelling is “Fliodhais,” which changes the pronunciation, so I prefer the Gaeilge.  Little is know about Flidais as She is only mentioned a few times in lore, but this has not stopped Her being a powerful force in the lives of modern people.  

Despite the limited information available in the lore, Flidais is associated with both cattle and deer.  In Táin Bó Flidais and in Táin Bó Cúailnge, we see tales of Her providing incredible amounts of milk for various armies from her herd and in Lebor Gabála Érenn, we see Her son being granted the power to milk a herd of deer as if they were cattle, thus providing these associations.  

As for Her association with the woodlands, the general consensus is that it’s SPG (Shared Personal Gnosis).  It’s something I haven’t questioned in a very long time until I sat down to write this and, after scouring through source and other materials and talking with other GPs, I realized it’s pretty well this way for everyone. It just is.  Her association with deer and with not being tied down to any one place probably play into this, but I think it also comes from how She presents Herself.  I find it funny that She is so often called a “goddess of the woodlands” in descriptions that don’t even list other things about Her when that’s actually not based in the lore.  Just goes to show how UPG becomes SPG and can become so intertwined that it isn’t even questioned. 

Time for a little more UPG…

So, I first encountered Flidais years ago and totally on accident.  I started having these dreams of a woman in the woods, dressed in green, and with fiery red hair.  It almost seemed to glow or shimmer.  And She was surrounded by deer.  Now, I’m from the South and we’re known to have deer even in the middle of a lot of our cities sometimes, but I’d been seeing them EVERYWHERE.  

I looked for a very long time, trying to figure out who She was.  There were songs that made me think of Her, but I still didn’t know who She was.  I was at a kind of post-Wiccan, pre-anything else specific point in my religious journey, so I wasn’t even sure where to look and eventually I kinda gave up. Then I was browsing the internet one day, just reading about various “Celtic” deities when I found a single sentence entry: “Flidais is an Irish goddess associated with the woodlands and deer.”  And I knew.  I knew instantly that this was who I’d been looking for and who I’d seen in my dreams.  

Since then, I’ve done more reading, though not as much as I’d like, and it’s been kind of a trial and error situation, but it feels right. I especially feel Her presence from the budding of the trees through late fall/early winter, though I rarely dream of Her anymore. I think She just wanted my attention and once that was gained, I had Her image burned into my brain.

I also have some UPG about Her association with pet animals.  Though Her associations with domestic cattle are well known, I’ve also long felt Her presence in matters of domestic animals like cats, dogs, pet rabbits, etc.  I’ve been trying to work out a prayer to Her and Manannán for quite some time, to no avail, because of my profession. 

Admittedly, my relationships with the Dé have slacked recently, but after having started morning and evening ritual prayers, it has truly re-energized my spirituality. 


30 Days of Deity Devotion: Day 1: A Basic Introduction of the Deity

Cailleach Bheur

The Hag, as she is also known has taken a number of forms in Welsh, Manx, Scottish and Irish mythos. In Ireland she is the creatrix, the mother of the Fomorians and the being who laid the great stones at the hearts of the mountains in Eire. She strode across the country, a giantess with her basket of rocks, dropping them as she passed. She holds sway over the winter and the wilds, ageless and ancient, calling forth the storms to bring the cold as the seasons change.

Some say she does her washing in the great tidal whirlpools, and this is how she stirs up the air to bring the cold to the land. She has been seen astride the back of a giant wolf, or in the midst of a herd of deer. She has led hunters from their paths in the form of a rabbit in order to punish them for hunting without honor. She appears to the fires of such arrogant men to order them to leave her forests. Deer are her special creatures to protect.

It is said that it was she who taught Man how to harvest wheat, challenging them to best their skills in feats of harvest, always defeating them and cutting off their legs at their knees for the audacity of challenging her. This, until her daughter fell in love and aided a challenger into defeating her, for which she laughed and honored him. For this, during the harvests of Lughnasadh, the first man to finish his fields would make a poppet of the leftover stalks and toss it into his neighbors field. And so it would go, until the last man to finish his harvest would take the goddess of Winter home with him to host for the long cold.

The Hag is not a particularly beautiful or benevolent goddess, she aids what she sees fit. She abandons what she sees as useless. She is Wild and cold, cruel as ice and stolid as stone. She cares little for the worlds of men, though she keeps the wild places whole.