Living Liminally: Gods With Us

 An interesting topic that crops up in Celtic pagan discussion groups from time to time is whether the Irish (or more generally Celtic) Gods and spirits travel with the people who acknowledge them, or whether they are stationary, tied as it were to specific locations. People who argue for the latter view point to the way that Irish Gods were strongly associated with specific locations and the way that they were said in some cases to be embodied by the land, such as the hills called the Paps of Anu. How, this argument says, if the Gods are so strongly connected to those places can they also be elsewhere? Now my own view takes the former side and I decided to use today’s blog to explain my viewpoint….(read more)

Celtic Recon Help


I need help from a Celtic reconstructionist and/or someone who is familiar with Celtic deities in an ancient, non neo-pagan context. I would like to know if there is any real, historical evidence of the Morrigan being associated with faeries and/or sidhe—specifically as queen of. Please forgive me if my terminology in even asking the question is off. I have little to no experience in this area of mythology.

Help much appreciated.


complicated subject. 
Anytime you’re talking the Irish Gods and the fairies you have a lot of crossover if only because the Tuatha De Danann went into the sidhe and became the aos sidhe. The Morrigan is associated with the cave of Cruachan, aka Oweynagat, an entrance to the Otherworld and in the Echtra Nerai she steals - or borrows - a fairy cow from the sidhe at Cruachan and drives in to Ulster; she also appears in relation to the sidhe here in the story of Odras. Is she the queen of this sidhe? I don’t think we know for sure, but she is certainly strongly associated with the cave of Cruachan, a place of the sidhe, and it is seen as her gateway to the Otherworld in local folklore. 
And if we include Badb as one of the Morrigan then you have the entire bansidhe and bandnighe connection…


No one.

No one.

EVER has a right to touch you if you don’t want to be touched.

Not your husband. Not your fiance. Not your boyfriend. Not your partner. Not your friends. Not even your own family.

You are a person and your body is your own. And it’s a privilege if you allow someone to touch it.

A god damn privilege that can be snatched up and you don’t owe anyone a reason but that it’s your body and only YOUR body.

(Source: queenmerbabe, via amethystsplace)

World Book Day


Today is World Book Day, which means you are supposed to make a wish when you buy a book.

Wish for dark things built of shadow and ash.

Wish for abominations that conflict with the laws of reality with their mere existence.

Wish for black witchfire and ghosts and cemetery dust and an eldritch, unseen clock counting the heartbeats until your ascension.

Good luck surviving World Book Day. This is not a lightweight task. Good luck to us all.

(via lalasanctuary)


"Goibniu who was not impotent in smelting," - Lebor Gabala Erenn
Goibniu, or Goibhniu is the Irish God of smithcraft equated to the Welsh Gafannon. His name is derived from the word for smith; Old Irish gobha, Modern Irish gabha (O hOgain, 2006). It is said that he could forge a weapon with only three blows from his hammer (Berresford Ellis, 1987). Goibniu has two brothers, Credne the wright and Luchtne (or Luchtar) the carpenter, forming a trinity of crafting Gods. The three often work together to forge the weapons of the Gods, with each one making a part of the whole. According to the Lebor Gabala Erenn (LGE) Dian Cecht was also his brother and they were all sons of Esarg: “Goibniu and Creidne and Dian Cecht and Luichtne, the four sons of Esarg” (Macalister, 1941). Indeed the four are mentioned together at several points in the LGE such as: “In his [Nuada’s] company were the craftsmen, Goibniu the smith and Creidne the wright and Luichne the carpenter and Dian Cecht the leech.” (Macalister, 1941). (read more)

Living Liminally: One Druid's Magic

 I often hear modern Druids saying that Druids today do not do magic, or that if we do it is not truly magic but a kind of positive thinking or aligning with nature. I find the pervasiveness of this thought interesting, especially as the ancient Druids in myth and legend were well known to wield magic of all sorts. Why have we, as modern Druids, chosen to disassociate from that aspect of our practice?
  The core of what I believe is based in connection to things beyond myself: Gods, spirits, the land. It is achieved through Truth, nature, and knowledge; that is seeking Truth, studying nature, and nurturing knowledge. (read more)