Spiraling Into the Center: The Wheel of the Year & Lunar Sabbats

My herbal and magickal practice is deeply tied to the rhythms of the land - and that rhythm is set by the steady turning of the Wheel of the Year. The sacred turning of seasons known as the Wheel of the Year is celebrated by modern Pagans who either are Wiccans or Druids or practice a tradition derived from (at least in part) Wicca or modern Druidry. That is not to say that the festivities found within the Wheel of the Year are exclusively Wiccan or of the Druid tradition, but the structure of these celebrations within an eight Sabbat format is directly derived from Wicca and modern Druidry as we’ll learn below.

I realized that while I’ve been writing about the individual Sabbats, I hadn’t taken time yet to invite you in to learn more about the Wheel of the Year as a tradition, from its structure to ever-changing meaning to the ways that we shape it into a tradition informed by the land we live with. So in this three part series I’ll do just that!

Let’s start by diving into where the Wheel of the Year comes from and it’s structure. If you’re looking for a broader discussion on making the wheel of the year more personalized to your practice, come this way.

Where does the Wheel of the Year come from?

While there was no ancient version of a eight Sabbat Wheel of the Year, each Sabbat is based on ancient seasonal and celestial festivities for time periods important to those ancient peoples as reflected in the sacred sites left across the United Kingdom, Ireland, and Europe (such as Stonehenge) as well as the folk festivals and customs that survived from Pagan periods. The Wheel of the Year is one of the most popular modern Pagan calendars, but it is not the only one and there are lots of culturally and locationally specific calendars with additional or completely different festivals. Hellenic Pagans, for example, celebrate festivals based on ancient Greek tradition exclusive of or in addition to the Wheel of the Year.

The Wheel of the Year as we know it today is based on scholarship and modern inspiration, primarily - though not exclusively - codified in the 1950s by Gerald Gardner, the father of modern Wicca, and Ross Nichols, founder of the Order of Bards, Ovates, and Druids. Early inspiration for the structure of the Wheel of the Year came from the work of Margaret Murray, Robert Graves, and earlier Victorian magickal practitioners and folklorists. If you're wanting to learn more about the history of the Sabbats, the wikipedia page on the Wheel of the Year is pretty great with a lot of good resources in the endnotes.

Structurally, the Wheel of the Year is a made up of eight seasonal festivals, spaced roughly six weeks apart, that consist of festivals of primarily Celtic, Anglo-Saxon, and pre-Celtic British origin. The codification of the Wheel of the Year happened between Gardner and Nichols, where "popular legend holds that Gardner and Nichols developed the calendar during a naturist retreat, where Gardner argued for a celebration of the solstices and equinoxes while Nichols argued for a celebration of the four Celtic fire festivals, and combined the two ideas into a single festival cycle." (1) 

Names for the Sabbats were developed on further in the 1970s by Aidan Kelly, another early influential figure in Neopaganism, furthered named three Sabbats: Litha for the Summer Solstice, Ostara for the Spring Equinox, and Mabon for the Autumn Equinox. (2)

If you're looking for the primary resources used for the reconstruction of these Celtic, pre-Celtic and Anglo-Saxon festivities, the Celtic Reconstructionists have compiled vast resource lists. Paganachd is a good place to start with extensive guides to reconstructing Celtic traditions and what that means as well as a good reading list to start working through. I recommend enjoying the primary resource rather than getting too stuck with the gatekeeping and constant search for authenticity (which is such a complicated idea when it comes to spiritual and cultural practices) that can go on in some of the CR forums. For a deep dive into the origins of the Wheel of the Year, and just how Celtic it is or is not, as well as exploring the Coligny calendar (the oldest surviving example of a Celtic solar-lunar ritual calendar), The Celtic Calendar and the Anglo-Saxon Year by Richard Sermon is a good read.

View fullsize

What is the structure of the Wheel of the Year?

The eight Sabbats of the Wheel of the Year fall into two categories: The Cross Quarter Festivals and the Quarter Festivals. If you want to see additional names for each Sabbat and well as more information on how to celebrate each, be sure to click through the links for profiles on each.

Cross Quarter Festivals (aka The Fire Festivals or The Greater Sabbats):

• Imbolc

• Beltane

• Lughnasadh

• Samhain

Quarter Festivals (aka The Solstices and Equinoxes or The Lesser Sabbats):

• Yule (Winter Solstice)

• Ostara (Spring Equinox)

• Litha (Summer Solstice)

• Mabon (Autumn Equinox)

View fullsize

The "Quarter" is in reference to the four quarters of the year which can be measured seasonally (spring, summer, winter, and fall) and astrologically (i.e. the start of a season measured by entry into one of the four cardinal signs of the zodiac). The Quarter Sabbats mark the beginning and end of each season while the Cross Quarter Sabbats mark the height of each season. This measurement doesn't always make sense outside of specific environments (i.e. more northern climates), but for many Pagans, there is still an energetic if not obvious start, height, and end to each season that roughly aligns with the Sabbats. So, with this understanding:

• Yule is the end of autumn, beginning of winter and Imbolc marks the height of the winter season.

• Ostara is the end of winter, beginning of spring and Beltane marks the height of the spring season.

• Litha is the end of spring, beginning of summer and Lughnasadh marks the height of the summer season.

• Mabon is the end of summer, beginning of autumn and Samhain marks the height of the autumn season.

Finally, the Celtic people did mark the dark half and the bright half the year, which has influenced the way the modern Wheel of the Year is conceived. Samhain to Beltane is the dark half of the year, while Beltane to Samhain is the bright half of the year. Samhain, the beginning of the dark half of the year, marked the beginning of the year for the Celts, much as sunset marked the start of the new day. Marking the beginning of the year at Samhain is commonly celebrated by many Witch folk, myself included.

View fullsize

In the above graphic you might have noticed a series of eight symbols or glyphs in the center of the wheel corresponding to each of the Sabbats. I don’t know where these originated from and I have a vague memory of figuring this out years ago but haven’t been able to find my notes on the matter if I did (take good notes, kids!). I think that the Quarter Festivals were created first, followed by the Cross Quarter ones, but again that’s going on fuzzy memory at this point. If you know the origins of the Sabbat glyphs, please let me know. The glyphs may represent the following:

The Samhain Glyph: A sacred knot representing the cycle of life death and rebirth, showing the interconnectedness between the worlds.

The Yule Glyph: Winter store of food, people, embers of the fire and/or a sacred cairn or burial mound showing stylized bones and points of life (representing the hope of rebirth) within.

The Imbolc Glyph: Shows new seedlings and plants emerging from the earth after winter.

The Ostara Glyph: The young emerging Sun/Horned God. I also see this as an egg symbol cracking open.

The Beltane Glyph: The maypole! Or wheat stalk representing agricultural fields.

The Litha Glyph: The Sun at full maturity pouring light out across the land.

The Lughnasadh Glyph: Perhaps representing the setting Sun, who is now in decline at the beginning of the harvest season.

The Mabon Glyph: A stylized cornucopia overflowing with plenty, also perhaps a stylized stang.

When are the Sabbats celebrated?

The Cross Sabbats are observed on fixed dates throughout the year - through you might find discrepancies between texts on what dates they should be fixed to. Some books for example will say that Lughnasadh is on August 2 while others will say it is August 1. What's happening here is that for the Celts the start of a new day began at sunset - so the sunset of August 1 to the sunset of August 2 would be a day within a Celtic calendar. Hence, Lughnasadh can be celebrated from sundown on August 1 to sundown on August 2 or on just one of those days.

The Quarter Sabbats are celebrated at the solstices and equinoxes which are astronomical events that have slight variation from year to year. Yule, for example, might be on December 19 one year and December 21 the next year depending on when the earth's pole tilts furthest away from the Sun.

The dates for each Sabbat (Northern Hemisphere):

• Samhain : October 31

• Yule: On the day of the Winter Solstice usually around December 19 - 23

• Imbolc: February 1 - 2

• Ostara: On the day of the Spring Equinox usually around March 19 - 23

• Beltane: May 1 - 2

• Litha: On the day of the Summer Solstice usually around June 19 - 23

• Lughnasadh: August 1 - 2

• Mabon: On the day of the Autumn Equinox usually around September 19 - 23

The dates for each Sabbat (Southern Hemisphere):

• Samhain : May 1 - 2

• Yule: On the day of the Winter Solstice usually around June 19 - 23

• Imbolc: August 1 - 2

• Ostara: On the day of the Spring Equinox usually around Septmeber 19 - 23

• Beltane: October 1 - 2

• Litha: On the day of the Summer Solstice usually around December 19 - 23

• Lughnasadh: February 1 - 2

• Mabon: On the day of the Autumn Equinox usually around March 19 - 23

While the dates I just listed are the most common observational times for each Sabbat, there is also the astrological timing of each Sabbat. For the Quarter Festivals, the above and below dates align (i.e. the Winter Solstice happens when the Sun enters the sign of Capricorn at 0 degrees). It is with the Cross Quarter Sabbats that you find variation of dates. You can reference an ephemeris or your favorite astrological calendar for these dates. While celebrating the Sabbats on the above dates are most common, there are a number of Pagans, especially those with an affinity for astrological work, that celebrate the astrological dates Sabbats, too.

The astrological timing for each Sabbat (Northern Hemisphere):

• Samhain: Sun at 15° Scorpio

• Yule: Sun at 0° Capricorn

• Imbolc: Sun at 15° Aquarius

• Ostara: Sun at 0° Aries

• Beltane: Sun at 15° Taurus

• Litha: Sun at 0° Cancer

• Lughnasadh: Sun at 15° Leo

• Mabon: Sun at 0° Libra

The astrological timing for each Sabbat (Southern Hemisphere):

• Beltane: Sun at 15° Scorpio

• Litha: Sun at 0° Capricorn

• Lughnasadh: Sun at 15° Aquarius

• Mabon: Sun at 0° Aries

• Samhain: Sun at 15° Taurus

• Yule: Sun at 0° Cancer

• Imbolc: Sun at 15° Leo

• Ostara: Sun at 0° Libra

Each season of a Sabbat lasts for one and a half signs of the zodiac. So Yule lasts all 30 degrees of Capricorn and 15 degrees of Aquarius. Then Imbolc begins on 15 degrees Aquarius and moves through the last 15 degrees of Aquarius and then all thirty degrees of Pisces. And so the wheel turns and turns through all of the signs of the zodiac.

You may have noticed that the Wheel of the Year is shown moving counter-clockwise - this is to match the Wheel with the zodiac. The planets move through the zodiac in a counter-clockwise motion so the zodiac is drawn to reflect that. To match the Wheel of the Year with the zodiac it moves in a counter-clockwise motion, too.

View fullsize

What are the Lunar Sabbats?

I've been seeing Lunar Sabbats showing up more and more in recent years where before they were mostly known to folks who purchased We'Moons - which makes sense because it was the folks at We'Moon (according to email conversations with them) who partially developed the practice. I love celebrating Lunar Sabbats and was lucky to be introduced to them early on in my practice of shifting time away from a measurement that is capitalistic and consumption based to one that is cyclical and reverent to bodies, places, and spaces beyond commodification. I've written about Lunar Samhain before, but here is a brief summary from my personal practice of what a Lunar Sabbat is.

Lunar Sabbats are different than Esbats - a term introduced by Margaret Murray and popularized within Wiccan tradition - as the celebration of different lunar phases (primarily New and Full Moons). Esbats are another beautiful tradition and deserve their own post, but Lunar Sabbats are tied to the solar based Wheel of the Year and serve as Moon-based equivalents to the Cross Quarter Sabbats or the Fire Festivals of Imbolc, Beltane, Lughnasadh, and Samhain. Why not the Quarter Sabbats, too? Because the Quarter Sabbats, marked at the solstices and equinoxes are already celebrations of both solar and lunar movements.

Because of their origin partially within the We’Moon community, the Lunar Sabbats are tied to womxn's culture and feminist spirituality, connecting to a powerful thread of revolutionary and transformative magick. (3) For me, I love celebrating the Lunar Sabbats as a more quiet, more intense, and more personal Sabbat celebration. When I’m able to, after attending a public and community-oriented Sabbat celebration, I love being able to gather together with close witch kin for a Lunar Sabbat celebration. If the Sabbats are a bright mirror reflecting the energy of the season in our lives, the Lunar Sabbats are the black mirror of scrying, where we draw energy up from our depths and are guided by the turning of our inner compass.

The Lunar Sabbats can be measured in different ways, the simplest being the Full or New Moon closest to the solar date of a Sabbat (i.e. the New Moon closest to October 31 to mark Lunar Samhain) with New Moons for the dark half of the year (Samhain and Imbolc) and Full Moons observed for the bright half of the year (Beltane and Lughnasadh).

Then there are two different ways to measure the astrological timing to the Lunar Sabbats. The first is how the Sabbats are measured via the We'Moon calendar system.

In the Northern Hemisphere:

• Lunar Samhain: New Moon in Scorpio

• Lunar Imbolc: New Moon in Aquarius

• Lunar Beltane: Full Moon in Scorpio

• Lunar Lughnasadh: Full Moon in Aquarius

In the Southern Hemisphere:

• Lunar Samhain: Full Moon in Scorpio

• Lunar Imbolc: Full Moon in Aquarius

• Lunar Beltane: New Moon in Scorpio

• Lunar Lughnasadh: New Moon in Aquarius

The above system has a beautiful and purposeful symmetry to it. The dark half of the year at Samhain marked with a New Moon Lunar Sabbat is reflected in the bright half of the year with a Full Moon Lunar Sabbat at Beltane. The same symmetry is found at Imbolc and Lughnasadh. This is the system you’ll find in your We’Moon planner.

The second way of calculating the Lunar Sabbats is:

Northern Hemisphere:

• Lunar Samhain: New Moon in Scorpio

• Lunar Imbolc: New Moon in Aquarius

• Lunar Beltane: New Moon in Taurus

• Lunar Lughnasadh: New Moon in Leo

Southern Hemisphere:

• Lunar Samhain: New Moon in Taurus

• Lunar Imbolc: New Moon in Leo

• Lunar Beltane: New Moon in Scorpio

• Lunar Lughnasadh: New Moon in Aquarius

With this system, all four dates for the Lunar Sabbat are more directly tied to the solar astrological timing of the season (i.e. Beltane happens when the Sun is at 15° Taurus so the New Moon in Taurus becomes Lunar Beltane). Which is the better system? There’s no better system - it’s completely a matter of personal preference and whatever way gets you showing up to the work of knowing yourself and holy community. I’ll be writing about each of the Lunar Sabbats in the future, so if you want to know when those posts will be published you can sign-up for my newsletter.

Is the Wheel of the Year an exclusively Celtic, pre-Celtic, Anglo-Saxon thing?

A little bit yes but mostly no. Yes, in the sense that these are seasonal festivals based on practices from these specific cultures. I think it's important and really enlightening to know the origins of the Sabbats (as much as we can) and give honor to the ancestors who helped their descendants to dream of them again. It is no small feat after centuries of forced conversion and propaganda against Pagan ways that the Wheel of the Year, a Pagan and earth-honoring system of experiencing time and toppling oppressive nature-denigrating institutions of power, is part of one of the most rapidly growing religions (at least in the United States of America). (4)

And also no, in the sense that the Wheel of the Year has grown far beyond the confines of a tiny island nation and the people like Gerald Gardner, Ross Nichols, Margaret Murray, Doreen Valiente, and Robert Graves who were attempting to revive a cultural inheritance at danger of being lost. It's important to remember that we don't know exactly how or why Celtic, pre-Celtic, and Anglo-Saxon peoples celebrated seasonal changes and even if we did have exact details of these festivities, we are not our ancestors, but their miraculous descendants who live in a different time though connected through the land, sea, and sky. In that spirit I see the Wheel of the Year as a living, breathing, and adaptable tradition, meant to be celebrated by a wide and diverse network of people committed to earth-based spiritual practice.

The beauty of the Wheel of the Year and the fact that its celebrations are rooted to seasonal changes means that it’s a framework that can be applied to any part of the world by the Pagans who live there. I think that the Wheel of the Year works for so many Pagans around the globe because of this flexibility of application and I find this vastness of shared seasonal philosophy to be beautifully unifying amongst a people who have no central leadership (with the exception of a few tradition-specific groups) or singular holy book and pride themselves on being both community-oriented and idiosyncratic.

What is the spiritual meaning of the Wheel of the Year?

That, my friends, is what we'll be exploring in our next post. 

✨

The title for this post was inspired by a beautiful Pagan chant written by Beverly Frederick, from her album Into the Arms of the Wild, which goes as follows:

Spiraling into the Center,
the Center of the Wheel.
Spiraling into the Center,
the Center of the Wheel.

We are the Weavers, we are the woven ones
We are the Dreamers, we are the Dream.
We are the Weavers, we are the woven ones
We are the Dreamers, we are the Dream.

It’s a lovely song that I’ve sung dancing around Maypoles, journeying with community between the worlds at Samhain celebrations, and in hopeful revery during the longest night of the year. I hope it brings you a lot of joy, too. It can be especially beautiful to alternate “the Center of the Wheel” with the line “the Center of us All.”

If you're wanting to dive into more inspiration about the Wheel of the Year, check out my series of might-do lists for the Sabbats. I’ll be writing two more posts on the Wheel of the Year in the coming months as well as a series on the Lunar Sabbats a little after that, too. If you’re looking for more seasonal magick and healing, check out my Witchcraft + Weeds series.

Wherever the turning wheel finds you, I hope that you’re coming ever closer to home.

This post was made possible through patron support.
❤︎ Thanks, friends. ❤︎

Footnotes

(1) The Wheel of the Year. The whole relationship between Nichols and Gardner is a really interesting and influential one in the development of modern Paganism as Nichols was a covenmate of Gardner's and he would later go on to create the Order of Bards, Ovates, and Druids (OBOD) which is a supremely lovely community of magickal folk. Phillip Carr-Gomm, former head of OBOD, and who was a student of Nichols talks more about the relationship between Gardner and Nicholas if you're wanting to learn more - I believe in a Druidcast episode. And then if you're going to read about Gardner, please read everything you can about Doreen Valiente who rescued Wicca more or less (from innumerable (mostly) menfolk who couldn't seem to see beyond their own noses and were constantly embroiled in conflict with one another), infused it with incredible Goddess-led inspiration, and she was herself by all accounts a delightful and kind weirdo (and maybe a spy for the British government!).

(2) From The Wheel of the Year: "Aidan Kelly gave names to the summer solstice (Litha) and equinox holidays (Ostara and Mabon) of Wicca in 1974, and these were popularized by Timothy Zell through his Green Egg magazine." You can read more about Kelly’s thoughts behind the choices here.

(3) To be abundantly trans-inclusive, non-binary loving, genderweird, and gender atheist affirming (a few of those ways which I identify as, just fyi): Womxn's culture is inherently trans and nonbinary inclusive, open to all of those who in some way, shape or form identify as a womxn, and are participating in the long and varied tradition of being seen in the world as womxn and shaping culture from that perspective and experience.

(4) Growth of Religion. The United States also has a growing population of “Nothing. The United States is not the only place where modern Paganism is on the rise - it’s just the place I’m most familiar with Pagan demographics. Iceland, for example, has had a rapid rise of Ásatrú, which in some ways can be seen as a re-indigenization of a population.

The watercolors that I used to paint the illustrations used throughout this post were created by Ojibwe artist, Anong Beam. Please join me in supporting her indigenous, female-led, watercolor company, Beam Paints.

Witchcraft + Weeds : Healing + Magickal Practices for Winter

The days grow shorter and the longest night of the year spreads its cloak of stars across the land. Known by many names including the Winter Solstice, Yule, Midwinter, Alban Arthan, it’s a time of cold, the steady burn of the hearthfire, and gathering together with friends and family.

Even the cities can take on a strange and peaceful silence during the winter (especially after a fresh snowfall). The woods are dark, branches stripped of their leaves, and most animals are hibernating or have moved south to warmer climates. The sharp icy air tingles with the magick of a thousand candles and twinkling lights. I find myself under blankets, sipping hot teas and cocoas, while lost in a good book (it's probably on witchcraft). Now is a quiet time in the apothecary - herbs have already been harvested and charmed into remedies during the fall and, except for the occasional custom blend for a new cold or deep need to create another herbal coffee, there is blissfully less to do.

The Winter Solstice marks the turn of the wheel from the mutable fire sign of Sagittarius to the cardinal earth sign of Capricorn. The frenzy of preparation and transition during the fall settles into the soft energy of winter (especially after the winter holidays have passed). Spend time outdoors enjoying the refreshing chill in the air, but be sure to balance it with warm downtime indoors. Read that book you’ve been putting off. Drink warming teas and add warming spices to your food. Do those things which make you feel cozy.

Weeds

Body System Focus: Kidneys, Bladder, + Liver
or Strengthen + Settle Into Your Flow

Within the four elements system of traditional western herbalism (I write more about TWH energetics over here), the season of winter is the transformation of the dryness of earth into the coldness of water. Our bodies are moving from the busyness of gathering our resources in the fall to the settling depths of winter’s dark. It’s time to move from the hurry, hurry, get it done of fall into the slow down and have another cup of tea of winter. Continuing the magick of fall with warming stews and root vegetables. Heating and warming herbs are a must to help us keep our internal fires well taken care of as well as herbs that support the immune system. The plant allies of winter are immunomodulating and sometimes immunostimulating. They are often diuretic in nature, supporting liver and kidney health. If the magick of winter is difficult to connect to, check out the healing ways of Capricorn to help you find a spark of joy.

Weeds are scarce during winter, but the ones that remain are often roots, trees or connected to trees. Evergreens are persistent allies during the winter season and they’re scent alone can have an uplifting and invigorating affect on the body. Autumn's retreat from the summer is complete and the time of the Oldest Ones has arrived with their bare rattling bones and stone teeth. Enjoying foraged weeds as food and medicine is an amazing way to connect with the season and practice self-care. If you want to learn more about the healing properties of weeds, I highly recommend checking out The Wise Wisdom of Weeds: 13 Essential Plants for Human Survival by Katrina Blair.

Pine (Pinus spp.) : Evergreens like Pine offer some of the only color in far northern climates, keeping their green wrapped around them throughout the year. The needles of the tree are a rich source of vitamin C and make a enjoyable tea. Pine also supports healthy circulation and is a great preventative and restorative remedy from winter illnesses like laryngitis, bronchitis, and the ‘flu. It helps to protect cells from damage - an excellent ally in preventative care against cancer. I collect chunks of the recently fallen sap and add it to honey to create a antiviral, analgesic, and expectorant syrup for coughs and colds. Add the needles to baths for pain-relief and to soften tight muscles. Incorporate Pine into your practice if your health is impacted by feelings of guilt and failure - the tree teaches us how resilient by showing us what is no longer necessary to carry.

Chaga (Inonotus obliquus) : Chaga is a mushroom that grows on trees such as the Birch. It has recorded use in traditional Chinese medicine since the first century and is a prized medicine in many far northern habitats where it can be found growing wild. I was first introduced to Chaga while living in Maine where I would make crockpots of Chaga hot cocoa at the cafe I worked at (it was amazing stuff). Like many mushrooms, Chaga helps to regulate the immune system - a common need during the winter when colds are passed around like gifts. Chaga has been used in cancer care as it inhibits the growth of tumors and its rich antioxidant content. It’s a hepatoprotective mushroom, acting as a guardian of the liver. I love incorporating it into chai blends and herbal coffees as it lends an earthy and grounding taste.  

Uva Ursi (Arctostaphylos spp.) : Known also as Bearberry, Uva Ursi is an evergreen shrub with extensive use in both European and American Indian medicine. Where Pine is warming, Uva Ursi is cooling, reducing inflammation and toxin-supporting heat. It’s a classic remedy in traditional western herbalism for kidney complaints including urinary tract infections, urethritis, bladder and kidney stones, kidney infections, pulmonary edema, and more. Uva Ursi also helps with the imbalances to the skin brought about by kidney problems including acne, rashes, and dandruff (use both topically and externally). Uva Ursi is powerful medicine and should only be used for a week at a time with week-long breaks in-between. 

Oregon Grape Root (Mahonia aquifolium or nervosa, Berberis aquifolium or nervosa) : Similar to Uva Ursi, Oregan Grape is another evergreen shrub with antimicrobial and diuretic gifts that support the liver. The root is powerfully cleansing, sweeping through the body and clearing out excess heat. It opens the blood vessels helping to lower blood pressure. It dries up wet, damp, mucusy coughs and assists with general debility. Oregon Grape is a powerful ally when it comes to staph and other infections. The herb is also a great winter bitter, stimulating a sluggish digestive system and supporting a healthy appetite. Like Uva Ursi, skin problems caused by a sluggish liver and digestion are alleviated with Oregon Grape. 

Dandelion Root (Taraxacum officinale) : Roasted Dandelion Root is an essential part of my cozy winter practice. The root supports liver health, gently detoxifying the overtaxed organ. It is wonderfully useful for skin complaints like acne and eczema both as an internal and external treatment. I incorporate the roasted root into chai blends and herbal coffees (both of which, you may have surmised at this point, are very popular in my house during the winter) and it brings a rich coffee-like flavor to the brew. If you’re someone who suffers from heartburn and excess acidity, try adding some Dandelion bitters into your routine before and after meals. Dandelion Flower Essence can be useful for folks who struggle with the dark of long winter nights, feeling hopeless and forlorn. The essence helps to bring brightness and levity to dark places.

Elm (Ulmus Procera) Flower Essence : Elm Flower Essence is for the doers and great sacrificers who do what needs doing, but at the end of the day they are left utterly exhausted. Folks who are best served by Elm are ones that struggle to take time off because so much of their self-worth is tied up in feeling useful to others. Elm teaches us how to find self-worth from within by taking much needed time off. The tree shows us different ways of connecting and communicating with people that doesn’t rely on us wearing ourselves thin. Elm is also useful for anyone who needs to take a break and put their busy lives and what they think must absolutely get done this very second into perspective.

Witchcraft

Winter is a time of both gathering in (as was begun in Autumn) and gathering together. Spend time working on your grimoire or book of shadows by candlelight. Gather together with covenmates, family, friends, and those you love the most for good food and celebrating. Spend time gazing into the dark curve of the night’s mirror and discover what you find gazing back. Open up to the wonder of the season and connect with your inner child who has never lost touch with their magickal thinking. Take a moment to step out of the busyness of the year - whether pleasurable or stressful - and find yourself connecting to your purpose. For to follow the wheel of the year is to honor the cycle of life, death, and rebirth, learning from all three overlapping and entangled phases. Sometimes it’s hard to discover what we feel the purpose of life is until it feels too late. So perform some meditative magick and imagine that you’re about to step through life into death. What would want to know that you had spent your life doing? I have found such a practice to be life-affirming, purpose-aligning, and interwoven with the energies of winter. To help you continue to dive into the world of winter magick, I offer you three forms of winter magick that I practice to help me settle into the power of the darkest part of the year.

3 Paths of Winter Magick

Settling In : We settle in to the season of slowness and dark. Rituals include long-term spells and charms completed over a series of days and weeks; house protection charms and first foot rituals; bringing warmth and nature indoors including candles, evergreen boughs, berries and citrus; divination for goal setting with an emphasis on timing; spells to protect your time; homecoming and soul-loss rituals; body-centered practices to help you come home to your self; pay attention to your need for quiet, calmness, and time spent alone or only with the closest of companions (including our animal friends). 

Settling In Meditation : Beginning in a position that is comfortable for you, notice where there is tension in your body. Then turn your attention to your feet. Create tension in your feet by tightening your foot muscles and curling your toes - hold this for a few seconds and then release the tension (if you have trouble releasing the tension try saying out loud any of the following words: release, soften, open, trust). Then create tension in your lower legs, holding it for a few moments and then releasing. Follow through to your upper legs, bottom, belly, chest, hands, arms, neck and head. Take a deep breath and observe how your body feels different than when you began.

Connecting Cosmically : We listen to the depths within us so that we may remember and connect to our starry origins. Rituals revolve around connecting to the cosmic dance of dark and light; standing in stillness with the sun on the night of the solstice; rising up singing with the dawn; incorporating astrological correspondences and magickal techniques into your workings; studying the night sky and your birth chart; being caught up in your smallness; finding rapture in your never ending expanse.

Connecting Cosmically Meditation : If you’re able perform this meditation under a night sky please do. Spend some time centering yourself through your breath. Listen to the stars in the sky and in the earth beneath you. Listen to the stars in your blood. With every in-breath call the stars towards you. With every out-breath, glow brighter. In with stars. Out and bright with your glow. Repeat this simple cycle for however long you desire. Be sure to end your meditation with a firm grounding and centering, perhaps choosing to eat salty food to help you return fully to your body.

Wishing Well : We welcome in the magick of being awestruck and enchanted through wishing ourselves and others well. Rituals include any and all activities which delight your inner child; performing spells to help you find your joy; connecting with the house and land spirits from a place of joviality and play; creating a ritual that your tween/teen witch self would be proud of; giving sacred gifts and hosting giveaways; rituals of wishing others good fortune as well as community blessings for health and longevity; inviting in the possibility that you are not and have never been broken; remembering to pay attention to the beauty of the world - beauty is always seeking you, so try and let it find you. 

Wishing Well Meditation : Start your meditation by focusing on the statement, “I am enchanted by…” and give space for thoughts, memories, and visions to arise eventually completing the sentence (i.e. I am enchanted by snow flurries dancing along windowsills). Dwell for a time in the feeling of enchantment and of being awestruck. Reflect on the following statement, “I enchant the lives of others by…” In other words, how to move others deeply and help evoke from them a joyful awe of the beauty of the world. 

Sacred Cocoon Oracle

Talisman of Sacred Time

Set aside some time when you'll be uninterrupted (this is the first act of magick for our spell). Make yourself some hot cocoa, get comfortable, and grab a journal or your book of shadows to record the messages you’ll be receiving. The following ritual is part divinatory and part craft. You’ll be creating a talisman to protect your time as sacred in order to help you make choices in your life that align you with your purpose. In other words, instead of spending another weekend shopping mindlessly or scrolling the internet aimlessly, choosing to spend your time caught up in that project you’ve been wanting to do but putting off. Or choosing to lie down, read a book, and go to bed early instead of working another 6 hours into the dusk of morning.

You will need a small pouch of black fabric, some dried Thyme (Thymus vulgaris), a piece of paper and pen, and a tarot deck (or oracle, runes, ogham feda or similar divinatory system).

Begin with divination. Three cards are cast, one for each part of yourself offering a message regarding how to align with time in a sacred manner (i.e. how to spend your time, what to do less of, etc.):

• A message from your past self.

• A message from your present self.

• A message from your future self.

Record any notes and observations that you want to remember. From each card find one word of power. For example, your future self may advise with the word, “explore” while your past self reminds you to “reconcile” and your present self speaks “be.” Write these three words on a piece of paper that can be folded small enough to fit into your talisman pouch.

Keeping the cards out before you, begin to assemble your talisman. Touch the empty pouch to your past, future, and present card, saying:

What was, what shall be, what is.

Repeat this twice more. Then following the same order, say three times through:

Is sacred, is sacred, is sacred.

Finally, fold up your paper and place it in the pouch. Add to it three pinches of Thyme. Thyme is an herb that helps us to bend and shape the current of time running through all of the worlds. Speak the three words of power as you touch each card again with your pouch. Using our example, you would say three times through:

Reconcile. Explore. Be.

Tie up the talisman and seal the spell with a “So mote it be!”

Carry the talisman with you, either wearing it around your neck, slipping it in your pocket, a bra, or other space where it shall be kept close. Speak your words of power to it when you feel time slipping away to regain your footing or when you are spending your time in a way that pleases you to ensorcel it with purpose.

---

Tell me about your favorite magickal and healing practices for winter in the comments below. Check out my recipes and herbs for the winter season as well as a tarot season to help you connect to the energies of the darkest point of the year.

Blessed winter!

Naming the Moon to Empower Your Year

Wild Moon
Poem Remembering Moon
Healing Moon
Corn Moon
The Eye Opens Moon
Queer AF Moon
Psychic Moon

The Moon has been given a thousand names over the generations for her circuit through the seasons and the celestial wheel of the year. Some of us belong to people who still remember the names of the Moon while others come from people whose knowledge has been forgotten, taken or set aside. But there is never not a point in which we are making myths about the Moon that in generations to come will seem ancient and revered. 

My invitation to you, is to name the Moons of the year as an act of empowerment. To name is to speak truth. To name is to share experience. To name is to disrupt the silence of ignorance.

And holy heck, wise ones, we need to disrupt ignorance in 2017. So why not through a bit of Moon magick? Engaging with lunar cycles in addition to or instead of the Roman calendar subverts the idea that time and experience is linear when, in fact, magick-makers and dreamers (like you) have long known that is it cyclical and labyrinthine. 

image by linda xu

Naming the Moon is a simple thing and can be based on any number of inspirational sources. Here is a short list to spark some ideas:

• Cultural reference to a people that you are descended from or were brought up within.
• Reference to the season of the place that you live, i.e. Northwest US Moon Names versus Southeast Scotland Moon Names.
• Names based off of a mother tongue that you are re-learning or re-claiming.
• Referring to stones, herbs, or animals based on the energy you sense with each moon, attributes you want to call to you each month or the seasonal year (such as the appearance of Dandelion in spring).
• Astrological reference, such as naming a Cancer Full Moon a Deep Feels Moon.
• Honoring ancestors, beloved and mighty, God/dess/es and/or spirits by naming Moons in their honor.
• Aligning the names of the Moons with your calling or profession. Such as a Blank Page Moon for writers or Steady Needle Moon for an Acupuncturist. 

For many years I have named the Moons, beginning with January’s Full Moon, as such in my personal practice: Quiet Moon, Candle Moon, Storm Moon, Budding Moon, Flower Moon, Bonfire Moon, Bee Moon, Honey Moon, Harvest Moon, Blood Moon, Bone Moon, and Cold Moon (and, of course, Blue Moon for the thirteenth Moon of the year).

image by benjamin child

But now I feel a restlessness to name anew.

In the time of drought and water protectors, perhaps January’s Full Moon is named Rains Returning Moon or River Dreaming Moon. And since I sometimes forget the power of my own heart to carry my most profound truths, perhaps I’ll rename my birth month Thunderous Heart from the true but simple Storm Moon. By renaming these Moons I begin to dream myself awake into the year ahead. I set intentions. I plan my magick and then I live it with each passing phase of Luna in the sky. 

In naming the Moon we speak to our own inner Moon - which we can learn about by studying our birth or natal chart. But whether or not you ever explore your birth chart, know that the Moon represents (and is) your inner truth. Our Sun sign represents our inherent vitality and drive to shine and be successful out in the world. Our Ascendent or Rising sign describes the tools and our unique personality which we use to be successful on our adventures. Yet, the Moon is not concerned with success or the tools by which we come by it - the Moon is concerned with story. The Moon represents your true story and your sense of spiritual home. In many ways, the Moon represents what is yours and no one else’s. It is your secret and sacred place that you are completely, remarkably, and wholly you. Within the Moon you are unhidden to yourself. 

To name the celestial Moon as they journey each night across the sky, is to name the internal Moon. In the naming you speak one small, but important, star glimmer of your story out loud. And the names become watchwords of power invoking the story of you with ever recitation. 

And on one magnificent night, you’ll turn to the sky and speak your words of power and the veil will part and the Moon will sing your name back to you. And you’ll realize that both sounds are pouring forth from the same source. May that night come swiftly, wise one.

If you are ready to name the Moons of the year, I have created a simple one-page calendar for you to download and display in your sacred space (accessed below). If you’re wanting to go deeper with the practice through journal prompts, self-reflection, and a bit of plant magick, you can access my Naming the Moons, Naming Myself workbook via the Magick Mail Apothecary. You're always welcome to go all in and join the Lunar Apothecary. And be sure to share what names you have for the Moons of the year in the comments below.

Whatever 2017 brings, may it be a year that you name yourself and speak the truth of the world within and around you.