Candlemas Magick
The tides of Imbolc are upon us—the onset of Spring in the Iron Age “Celtic” calendar. And, with that in mind, I would like to devote this entry to the study of that Sabbat, as well as inter-related Deities and associated Magick:
Imbolc is one of the so-called “Greater Sabbats” amongst Pagan Witches, such as myself (with the Solstices and Equinoxes being the “Lesser Sabbats”). To my Celtic and Irish ancestors it was a date that was endemically associated
with both lactation and motherhood in humans, as well as animals (particularly ewes). The term “imbolc” itself bears apparent denotations with a P-Celtic term for “milk”. Moreover, the pre-Christian ritual foci seem to have dealt primarily with motherhood—connotations with the feminine are also implicate. This probably
results from two divergent streams: On the one hand, ovulation in ewes is triggered, biologically, during the waning phase of the Sun (ie. shortly after the Summer Solstice). Hence, after the lambs are born, the lactation process is well underway at the start of the February calends. Similarly, albeit on the other hand, human marriage contracts were entered into sometime between Twelfth Night and Shrovetide; yet, because post-nuptial co-residence between spouses was interrupted at Beltane (during the process of transhumant migration), most off-spring are believed to have been born between mid-October and 1 February.[i] It must be remembered, however, that during this crucial juncture in the maternal cycle of both mother and child, a time of very real danger is paramount due to the necessity of nutritious food. Known alternatively as “hungry spring
”—domestic issues (the “sovereignty of the household”, if you will) was the chief domain of women—it was a common ritual practice to throw open the cupboard shelves and take account of the food on stock. Another temporally
significant ritual of tasting food also occurred at this time, betraying that fertility rituals were an indelible aspect of this fête. If one would like to further research this Sabbat, I recommend the following texts:
· Cattle Lords & Clansmen: The Social Structure of Early Ireland, by Nerys Patterson, Ph.D.
· Candlemas: Brigit’s Festival of Light & Life—Feast of Flames, by Amber K & Azrael Arynn K
· Christianity—Origins of a Pagan Religion, by Prof. Philippe Walter
· Eight Sabbats for Witches, by Janet & Stewart Farrar
· The Encyclopedia of Modern Witchcraft and Neo-Paganism, by Shelley Rabinovitch & James Lewis: My only reservation concerning this book is the
title and how readily we Pagans have been taught to adopt the religious qualification, “Neo-Pagan”. After all, do we refer to Mormans as “Neo-Christians”, or Reformist Jews as “Neo-Jews”? No! Moreover, it must be understood that “
pagans” living in antiquity would not have used such a descriptor—it was a term of abuse coined by early Christians and meant something akin to “rube” or “hick”.
· The Golden Bough: The Roots of Religion and Folklore (2 vol.), by James G. Frazer
· The Rites of Brigid—Goddess and Saint, by Seán Ó Duin, osb
· The Stations of the Sun: A History of the Ritual Year in Britain, by Ronald Hutton: Each of his books can be defined as an extremist polemic that is, by its very nature, biased. Take his writings with a pinch of salt, and as only one opinion of many. In his texts, Ronald Hutton has generally adopted a set methodology that allows him to dismiss some very important questions that may lead him to a contrary conclusion. All too often, in this Witch’s view, he writes as though he has an exhaustive knowledge on any given subject when, in reality, there are simply holes in his knowledge base. Be that as it may, none of this has stopped him from drawing firm conclusions that he asserts
cannot be questioned. Indeed, it is not uncommon to find that his presentation of history is vastly different than that presented by dozens of other modern Historians, or that he has misrepresented relative sources throughout his
academic career, and even simply “followed the pack” (of British academe) despite clear facts to the contrary. Moreover, by the biased nature of his polemics, he writes in reverse: he starts with a thesis and searches out only those
scholars that will support his case, thereby negating those that portray history differently as inconsequential to his argument and the subject at hand.
· The Witches’ Sabbats, by Mike Nichols: Contains previously unpublished articles, on site and in print. A (Brief) Sacred History of the Flame Fire seems to be an indelible facet of the Rites of Imbolc to we faithful Pagan, and generally with good reason as will be seen below. However, due to its capacity as a source of both warmth, and probably Magick, the Element of Fire was certainly deified by early Man. Hence, throughout the corpus of Indo-European religion we find a number of Goddesses primarily presiding over the hearth-flame and fire. It is also not uncommon for the role of women to be
exalted within the sanctity of such cults, probably stemming from early Woman who tended the “hearth”-fire within the cave and cooked the clan’s food. The hearth may possibly have represented an axis mundi of sorts, linking the three cosmogonic levels of the Upper World and Lower World.[ii]
· Brigantia: A pan-Celtic Sovereignty-Goddess after whom the Brigantes tribe of ancient Britain derived its name. Her name comes from *Brigantī, which means “Sublime One” or Exalted One”; hence, the Brigantes tribe were “the Sublime Ones” or “the Exalted Ones”. During the Roman occupation of Britain She was identified with Victoria, the personification of victory Herself. No “airy fairy” Goddess was She! Her cult was probably centered on the feminine early on, for it was Queen Cartimanduā who probably served as Her High Priestess. Without her the King could not succeed the throne of the tribe, and this created inter-tribal strife when she divorced him in favor of his chariot-driver, which caused a civil uprising, or “coup” between discrepant tribal factions. When the Brigantes subsequently migrated into Ireland, a cult center was founded to the Goddess at Kildare, where a sisterhood of Brigidine nuns later worshipped, complete with an on-site Fire-Temple! She was frequently associated with cows, milk, butter and beer. Moreover, according to numerous scholars from continental Europe, the accounts in which Brighid resurrects the remains of birds is probably a tribal shamanistic antecedent—a survival. Throughout the county of Shropshire, at Candlemas, snowdrops (one of the first flowers to bloom in the British climate) were routinely employed in place of the candles at the High Altar. She had an enclosed Eternal Flame that was tended only by women. Ronald Hutton, in a zealous polemic, unsubstantially argues that Her cultic association with women stems from writings by influential Roman authors rather than any endemic Iron Age religious activities or remnants. However, Indo-European mythological themes clearly advance a remarkable counter argument, as will be evident. One of the most inspirational books concerning the Goddess is The Ancient British Goddess: Goddess Myths, Legends, Sacred Sites and Present Revelations, by Kathy Jones.
· Candelifera: A Roman Goddess who was petitioned for a smooth delivery during child birth, after which a votive candle was lit to honor Her. The name of the Goddess means “taper-bearer”.
· Gabija: From Lithuania this Goddess was associated with the hearth-fire of each clan’s respective domicile up until the 20th century. Her name comes from the verb gaubti, which means “to cover” or “to protect”. When each
family moved to new digs they carried with them a token flame from their ancestral hearth-fire to be kindled and bring the Goddess’s blessings of both fertility and happiness into their lives; as such She was also the benefactress of
cattle and crops. What remains of Her rites were the exclusive domain of the clan mother. In recorded folk-trdition an anthropomorphic bread image of the Goddess was fashioned, while “to make a bed for Gabija” referred to the practice of covering the coals with ashes. One cannot help but be reminded of the divinatory rite known as “Brighid’s Bed” after recounting this somewhat similar ceremony. Akin to Hestia, offerings were routinely thrown into Her hearth
consisting of salt and bread.
· Hestia: A Greek Goddess of the hearth-fire tended by the women of each home. She refused a throne amid the other Gods and Goddesses of Olympos, choosing instead to care for the hearth-fire. Before each meal an offering was thrown into the hearth-flame.
· The Mórríghan: My own beloved Patron Goddess, the Mórríghan, is a Hearth-Goddess, for ancient cooking spits were named after Her. Furthermore,
through her alternative identity with the Mother-Goddess Anu, She may be indelibly linked with Brighid under the seemingly conflated name of Brigandu.
· Svasti: A Hindu deity of the home and its sustained prosperity.[iii] Her endemic iconography is the swastika, which represents the Sun, and it’s yearly passage throughout the solar year. This symbol is also associated with
fire in that it is an essential tool consisting of two sticks whose continued rotation will eventually spark a flame.[iv] The swastika may be Neolithic in origin, for we note its presence within numerous temple-caves that were deemed vortices to the Stone Age Otherworld.
· Uguns Māte: A Latvian Goddess whose name means “Mother of the Fire”.
· Vesta: The Roman counterpart to the Greek Hestia. A chaste sisterhood tended her sacral flame known as Vestal Virgins, each of whom served for a minimum of thirty years. However, if it was discovered that a Priestess (chosen by lots when very young) had succumbed to carnal temptation she was buried alive with some food and water to briefly sustain her mortal existence. This was due, in part, to the sanctity imposed onto this Element. It was simply considered tabu that a former Vestal should be consigned to the flames as punishment for betrayal of her vows.
Candle Magick Theory
Amid the corpus of modern Candle Magick literature, I rarely (if ever) note any in-depth discussions concerned with “Candle Magick Theory”. Here are some personal theorems that I have outlined, or developed over the years (it is a work in progress):
· Sympathetic Magick—a psychic link is forged between the object(s) of the spell and the effigy (in this case, either a candle or wax poppet). This relates to the "As above, so below" and the "Law of Correspondence" Scripture
both found in The Kybalion of Hermetic wisdom.
· Fire transmutates—it's the most transformative of the Elements. It is the means by which many Gods receive their offerings and sacrifice. For
example, Yahweh/Elohim, sent fire to consume, receive and claim Abel's offering to Him after The Fall.
· Fire, in many cultures, is thought to be the Divine Personification of a Deity, hence, fire transmits offerings and messages directly to the Gods. Many professional Fire Fighters throughout successive generations—due to existentially animate nature of the Element—superstitiously believe that it is a sentient phenomenon.
· Bees were believed to be the messengers of the Gods—even paraffin (a form of petrol) has bits of beeswax in it. Hence, when one carves a candle with a talisman or message and lights it, alternatively, they are sending their messages to the gods. This method also combines two very powerful forms of Magick.
· According to the Minoan Brotherhood’s Outer Court Training Material—probably penned by Herman Slater, whose lover founded the Tradition; for we find an identical theorem published in his Formulary—lighting candles and
bonfires in ritual or prayer attracts the Gods (or "spirits") attention so that they might ensure one's Will or prayer is subsequently manifest. Hence, the "spirits" arrive to receive instruction.
· A second, “modern”, theory proposed by Herman Slater (also found in the Minoan Brotherhood’s Outer Court Training Material) is that the candle aids one in focusing telepathy or ESP to achieve the desired goal.
· A psychological trigger in which the body physiologically responds by entering into an altered state of consciousness through which Magick may be performed and subsequently manifest.
· Starhawk defines the act of Magick as follows: "To cast a spell is to project energy through a symbol." Hence, the modus operandi of a ritual, or psycho-drama, is to communicate with Younger Self or the Unconscious (who loves props!) and awaken the dormant abilities of the human mind in an effort to manifest one's Will (symbolized by the Element of Fire in modern occult thought). Indeed, according to my High School education in childhood development, "play is the work of children."
· A final theory, according to Herman Slater, states that "amongst some Magicians...while the first half of a candle is burning, the wish is heard in heaven; the judgment is being carried out on earth while the second half burns." Hence, this seems to speak of a desire being manifest on the aetheric or astral plain before it is manifest on the physical plain. In essence, all things must be created in the Astral before they can physically manifest.
· Similarly to the previous point, our “dreams” and desires are encapsulated by Yesod (The Moon), until they reach out and take form on the physical—that is manifest—on the sphere of Malkuth (The Earth). This also seems to yield a further importance to performing Magick in accordance with the phases of The Moon, I think, so far as the Western Mystery Occult Traditions are concerned.
· Candle wax retains a psychic "charge"—it is a medium through which one's Will may be released into the aetheric plains once it is burned. This
occurs when one ritual imbues the candle with his or her energy, or "aura"—the
electro-magnetic field that surrounds living matter.
· The prior theory also applies to an act of Contagion Magick whereby the Witch or Ritual Magicain dresses (that is “anoints”) a candle with a potion or ritual oil—this is sometimes followed by the use of an occult powder or even glitter. Thus, one's psychic energy may be released into the Universe in order to manifest.
· The color of a candle emits (or absorbs) light, thereby transmitting information. For example, red light has been demonstrated to make one increasingly angry, while scientists have found that pink light has a calming effect on violent criminals. Black, on the other hand, absorbs approximately 98% of the visible wave-light spectrum, and is a color associated with Saturn and Binah—it sets boundaries and restricts. Similarities between Saturn’s rings
are also apparent. Quantum mechanics holds that matter behaves like both a particle and a wave—a matter-light dichotomy. According to this highly accepted theory: When one looks away from an object it behaves like a wave, where its pattern is scattered about, until one glances back forcing the object to collapse back onto a chosen location or dimension in our Quantum Universe.
· Carving a candle transforms a mere wax tool into a physical manifestation of one’s “prayer”.
For those wishing to further explore Candle Magick, I recommend the following texts that are considered to be (for the most part) “classics” on the subject, particularly the latter two:
· Lady Rhea’s Enchanted Candle Spells: How to Carve, Glitter and Breathe Life into your Enchanted Candle, by Lady Rhea [Enchanted Candle Shoppe, Inc.: 1986 and 1993]: Lady Rhea’s “underground” occult classic! An interesting story surrounds the genesis of her original “Enchanted Candles” which appear in neither transmutation of this much-beloved text: Apparently, one year, while she was working for Herman Slater at The Magickal Childe in downtown New York City, she accidentally ordered far too many 7 Day “pull out” candles; rather than receiving Herman’s wrath, she decided to carve, anoint and glitter them and offer them as curios. Luckily for her, they sold remarkably well, and a new vocation was born for Rhea. I have cherished this book for years—it contains a fair amount of information that was omitted from its latter “mainstream”publication.
· The Enchanted Candle: Crafting and Casting Magickal Light, by Lady Rhea with Eve LeFey (Forward by Lexa Rosean) [2004]: This was published by Citadel/Kensington Press a few years ago. While it is greatly expanded—offering a variety of spells for each “seal” and other invaluable information—I initially purchased it in the hopes that it would contain: 1.) The formulas that were listed in conjunction with its previous existence, and 2.) An explanation of what the motifs for each seal “mean”, or from where they stem on an ethnological level—they are clear intimations of traditional Voodon vévés. Neither, unfortunately, was introduced into the present edition. The lack of formulas,
in particular, has been a personal concern of mine since reading the “classic” edition of this book[v]—the appropriate formulas for each seal were merely listed next to their uses, and the notation that they can be purchased from either her store, or at Enchantments, Inc. I was further bothered by the fact that, at this time, many of the potions required for some of the seals were published in Herman Slater’s infamous Magickal Formulary. Thankfully, because she has been blending potions for 30 years or more, she has devoted a new book to this topic, The Enchanted Formulary [2006], and I am anxious to see what I might learn from her years of “mixology”. However, I have heard from an
acquaintance who knows some of the staff at Enchantments, that many of the formulas within this title are not the same formulas that they sale. I find this odd, because Lady Rhea was one of the original owners of Enchanments, and brought many of she and Herman’s formulas with her.
· Candle Therapy: A Magical Guide to Life Enhancement, by Catherine Riggs-Bergesen, Psy.D. [2003]: An obvious intimation of Lady Rhea’s underground classic, although meant for one of any religious faith it’s discussions of Magick betrays this initial intention. Like Rhea’s text, it does not explain the meanings behind her own seals. However, due to my own education in ceremonial Magick and antiquated Egyptian iconography, I was able to decipher how they
were probably put together. For example, Catherine’s simple “Get Clarity
About A Relationship/Love Clarity” seal is essentially the All-Seeing Eye of Ra, the Sun-God, imposed upon a simple heart schematic. Moreover, a few of her seals are bare schematic alterations of those designed by Lady Rhea.
Unfortunately, no credit is given to the author in Catherine’s Bibliography. An immediate example is Lady Rhea’s “Love Healing” seal when compared with Catherine’s seal to “Stop Fighting & Stress”. Aside from this, it really is a lovely companion volume for Rhea’s texts, offering the perspective of a clinical
psychologist, and more.
· Magickal Formulary and Spellbook, Book I and Book II, by Herman Slater [1981/1987 and 1987/2004, respectively]: A highly regarded classic amongst many occultists, despite much of Slater’s blatant plagiarism. On the other hand it is generally reviled my modern practitioners of Hoodoo or Root Doctors. At this site many formulas within Slater’s Formulary are corrected, and the great controversy surround his acclaim is discussed. These two books contain some interesting Candle Magick-related information.
· Candle Lighting Encyclopedia, Vol. I and Vol. II, by Tina Ketch: Volume 1 includes the history of Candle Magick, the psychological effects of
color, the colors associated with certain Saints, and holiday candle lighting, etc. While in Vol. 2 we find information relating to the combination of herbs and candles, a candle lighting dictionary, as well as past life release, and much more. A lovely set of reference books!
· Candle Burning & Its Occult Significance (Paths to Inner Power), by Michael Howard [1975]: Written by a highly educated and acclaimed occultist from England. Michael Howard is the Editor of a highly reputable British Pagan journal, The Cauldron. Recently, however, this slim book has been revised and published by Ignotus Press in the UK under the title of Practical Candle Burning: A Guide to a Simple Magical Art for Beginners. Aquarian Press also
published it in England under the title of Occult Candle Burning.
· The Master Book of Candle Burning, by Henry Gamache [1942]: This title and the next are two influential Hoodoo and occult candle burning classics. Gamache’s text pre-dates the Santerian era in American lit. It includes such early information as astral candle colors and other symbolism, figura candles, candle anointing, altar layout, and more. For a fascinating account of the history of Candle Magick, please see this page written by one Catherine Yronwode, the proprietress of //luckymojo.com/">Lucky Mojo.
· The Magic Candle: Facts and Fundamentals of Ritual Candle-Burning, by Charmaine Dey [1982]: A fascinating companion to the latter, and every bit a “classic”. However, this title presents a slightly different take on the topic at hand within the Hoodoo Rootworking tradition that is occasionally referred to as “setting lights”.
p.s.—Spring may come early this year. Last Friday, on Groundhog Day, neither Punxsutawney Phil nor Staton Island Chuck saw their shadows. The predictions of groundhogs are thought to be roughly 90% accurate, probably stemming from the fact that it is a hibernating animal, and is believed to be more “in tune” with the Winter and Spring seasonal-dichotomy.
Hail & Farewell (Until Next Time)!!!
[i] Patterson, Nerys [1994]. Cattle Lords & Clansmen: The Social Structure
of Early Ireland. Second Edition. University of Notre Dame Press: Notre Dame,
Indiana. pp. 132.
[ii] Franklin, Anna [2004]. Hearth Witch. Lear Books: Leicestershire,
England. pp. 30.
[iii] Op. cit. pp. 29.
[iv] Ibid.
[v] Such a book (that I had purchased on-line) once burned me several years ago when I was a newb. Rather than containing a single formula, despite the title, it published mere list-after-list of formulas and their uses that (just as it so happens) could be purchased from the author’s store. I was offended!
