Podcast 8 : petit rappel sur les jeux de cartes

Bonjour à tous !

Un nouveau podcast assez court : 11 min 29. Un sujet « essentiel », basique : quelles différences entre les tarots et les oracles ? (en gros). Rendez-vous sur le site pour écouter le podcast, en bas de la liste sous « Introduction aux… »

Ce que j’ai mentionné :

  • Vous trouverez ici le tirage de Seasaidh que j’ai évoqué.
  • Ma vidéo sur les oracles abstraits de Cheryl Harnish

Je me permets de répondre à cette question qui m’a posée, mais tout le monde peut enrichir le sujet dans les commentaires, ça sera avec plaisir !

D’ailleurs une collège « sort » exactement en même temps sa vidéo sur le sujet ! Rendez-vous sur Youtube.

EDIT : une petite correction ! Merci à l’Impératrice de l’avoir signalée, ma mémoire avait fait défaut! « les Lenormand en règle générale se colle sur le jeu de 54, ayant du coup une structure comme tous les jeux de 54 imagé sur un thème ou non pour moi il ne s’agit plus d’oracle. ^^ »

Féminitude – Liberté

Voici une nouvelle méditation sur carte du jeu Féminitude. Merci de respecter la propriété de mon travail.

« Tu es aveuglé par la lumière du soleil, et ses rayons percent ton univers encore trouble. Du fond de ta nébuleuse, tu aperçois un chemin qui mène à l’élévation. Les énergies vibrent et tourbillonnent autour de toi, tantôt dans un sens, tantôt dans l’autre. Apprends à reconnaître leur nature pour réussir à y voguer. De la conscience peut venir la libération. Quel chemin souhaites-tu prendre ? Que vois-tu à l’horizon ? Il y a un feu qui t’habite, qui peut surgir comme un cheval lancé au galop pour rejoindre tes rêves si tu le souhaites. Il est là, juste à ta portée. Vas-tu saisir les rênes ? »

Wicca verte vs sorcellerie verte

Article original d’Angelina.


The Garden of the Gods
Urgently moving beneath our feet is the embodiment of life itself; in all its various cycles and stages of evolution and destruction.  The beauty that emerges from the depths of our world is not always obvious like the towering tree or the beautiful lilly, and it is not necessarily a pestilence, as dandelion and hedge morning glory are often believed to be.  The green world is more than the plants and trees, the low shrubs and creeping vines.   It is more than river water, fungi, ocean spray, yellow dune grass or soft emerald moss.  It is the entire function of the world, of nature.  It is the sacred balance between the sun, our atmosphere, the rotation of our planet, the position of our moon, the ocean pulled by the moon, the seasons controlled by the tilt of our planet as she warms her broad, round face against the light of the sun.  The world as the system of nature we are dependent on is mistress of functions,  cycles, rhythms, random order and evolution of life.  In this way, she is EVERYTHING that matters in the end for our species of animal, and all others she has spent the last few billion years working at.
To the typical animist; emanating and pulsing within all living things is some kind of life, a soul, a spirit, anam, flame, spark- something alive in its own mysterious way.  To many pagans and perhaps traceable through the reasoning of anthropology, the cultural entities we’ve called on through history may have began their existence as embodiments of nature, given their humanity by mankind.  Agricultural deities, seasonal deities and gods of natural functions are a part of every old mythology, and I personally believe this speaks to our deepest animal roots.   Nature and how she works is divine.  The green path is not merely an interest in pretty flowers or a talent for working the garden- it is a spiritual understanding and reverence for all the aspects of nature that we draw our lives from.   Stone, sea, herb and tree- it is the foundation for life as we know it, and in this way, green witches are stewards of the land.
The Undefined 
The definition of green witchcraft in the eyes of the wider pagan world seems to be the object of some confusion.   I can’t speak for all green witches, but I do know there are some definitions out there that don’t do this green path justice or outright confuse it with new-age or contemporary movements like neo-wicca and wicca.  Despite what you may read in popular literature sold at major book-chains, green witchcraft is not necessarily the « path of faery and faery magic », nor is it some sort of blend of ceremonial/high magic and wicca.

While I think Moura is an excellent author and I’ve appreciated her books in introducing me to some interesting ideas, I would classify her literature as green wicca, not green witchcraft.  The reason for this is simple: there are no set laws, rules, regulations or dogma in green witchcraft- which is not a specific religion as much as a practice, and for some of us, a lifestyle.  Her books reflect a level of wiccan liturgy that is not universal or widely used in greencraft.  For example, green witches in general do not automatically adhere to duotheism, which Moura broadly assigns to GW.  Though it may refer to her tradition, it doesn’t quite apply to all traditions of greencraft.

The Green Tradition of Witchcraft sees the aspects of the Divine All as separate and united as Goddess, God and Both.- Ann Moura, Grimoire for the Green Witch, p.5

Arin Murphy Hiscock, author of The Way of the Green Witch is another popular author I appreciate, and I think she has a more realistic view of non-wiccan greencraft than many popular GW authors:

A green witch usually works alone, interacting primarily with the natural world. Historically, a green witch lived apart, using the energies of plants and trees around her to heal others.  Those who needed her services traveled to see her. These days, a green witch is more likely to be living in the middle of a city or in the suburbs, and her garden is likely to be small.  Arin Murphy HiscockThe Way of the Green Witch, p.1

The arbitrary « wiccaning » of greencraft is probably due to a poor understanding of witchcraft itself or an unfortunate amount of non-acceptance of non-wiccan witchcraft which makes it hard to market literature geared towards the broader world of practice.   One thing I am certain of in my own research and my own practice is that green witchcraft is not comparable to wicca, it does not come from the same sources,  it does not include laws, rules or spiritual beliefs unique to wicca and is definitely not ruled by the same religious cosmology. The path is more abstract than that.

 The Rules of Conduct
1. Be careful what you do
2. Be careful who you trust
3. Do not use the Power to hurt another, for what is sent comes back
4. Never use the Power against someone who has the Power, for you draw front he same well.
5. To raise the Power you must feel it in your heart and know it in your mind.
[Words repeated through my maternal line since 1890] 
– Ann Moura, Grimoire for the Green Witch, p.8

Respectfully, I don’t think these statements are representative of green witchcraft- which has no particular moral compass.  Spiritual morals in the craft of any kind is up to the individual or their tradition.  And if the above statements were meant to apply solely to her line of tradition, I don’t believe it’s accurate to attach these neo-wiccanesque beliefs to green witchcraft itself.

Simply put, green witchcraft cannot be defined in a religious context or compared to other traditions: it is energy work or « magic », devotion and spiritual stewardship that revolves entirely around nature, the phenomenon that effect our planet (the moon, sun), the cycles of our seasons and the medicine (both spiritual and physical) that comes from plants.

The green witch does not have a passive interest in « magical herbalism »; they have an intense focus on the lore of the trees, the animal story tellers in the wild, the sacred uses of minerals and waters, and the spiritual medicine of baleful herbs. They typically also have a desire to seek healing from plants in the garden and in the wild, and devote to the rhythmic movement of ever-changing life.  The seasonal markers; solstices and equinoxes would hold more value to a green witch than the cultural festivals of the Wheel of the Year, though through circumstance and personal interest, some of us, myself included, do incorporate a wheel of the year in our own individual way (my wheel has many spokes).  This is something in GW that I fell in love with, your freedom to choose the way we practice this natural energy without restraint, laws or made up dogma.  In whatever way the earth’s heartbeat speaks to you, that is the way to go.

Folkloric Witchcraft and the Forest Doorway

In my path, green witchcraft is a folkloric tradition of witchcraft- combining our primordial relationship to the green growing world with supernatural or « magical » practices that usually reflect a devotion to the spirit world through the doorway of nature; shapeshifting, crossing/traveling, walking the land, spirit flight, spirit-aided healing, cursing, etc.  The door to the otherworld lies along the Ghost Roads, which cross each other in sacred lines along the land.  It is a place of power that is utilized by green witches who are keeping-the-weald, performing a devotion to a piece of land, sacred grove or natural spring.  The otherworld mirrors our own, and we are a pale reflection of that otherworldy beauty.  I believe the otherworld, a place we are so intrinsically drawn to, is the pure truth of things which illuminates our own world.  We are reflecting the light like the moon to the sun, and oh how beautiful the otherworld must be if our own lush land is so exquisite.

For the Fae-world is the fire, and our world the pale luminescent halo of the fire

The Fae-world contains the pureness of things, the reality of things, the perpetual pure fountain that is matrix to things, and everything that spontaneously leaps from the unseen into the seen is only a passing simulacrum, a ghost, a fraction of its source. -Robin Artisson, The Ressurection of the Meadow, p.82

Through nature, some of us find a swifter and more spiritual root to the inner darkness, the illumination of the soul and the otherworld.  Folklore and faery tales from around the world encompass tales of how the otherworld may be reached through travel in the forest, or getting lost in the woods: be it Goldilocks, Gretel or the Golden Key, each found their way to something magical.  The mystical relationship between the other-worlds and ours has not disappeared.

Forging a special relationship with some piece of land or aspect of the garden is important to me and other GW’s I know.  It can be called protecting the grove, meadow-watching, guardianship, tree-tending or, for me, keeping-the-weald.  Every forest has a heart, or sacred wells of energy that may want or even need protection from the every-day person who lacks any respect for the forest… and that’s a lot of people.  A green witch may have some special plot in the woods or special tree in the garden that they clean, feed offerings, till, tend, prune- any number of caring.  This isn’t done in expectation of receiving some power in return, it’s done to protect the beauty of that place and revel in its bounty.  This draws from our roots in worship of sacred groves:

Amongst the Celts the oak-worship of the Druids is familiar to every one, and their old word for sanctuary seems to be identical in origin and meaning with the Latin nemus, a grove or woodland glades which still survives in the name of Nemi.  Sacred groves were common among the ancient germans and tree worship is hardly extinct amongst their descendants at the present day. -Sir James George Frazer, The Golden Bough

Tree and grove worship takes place in the history and myths of many cultures; from India to West Africa, from the coastal people of the Northwest to the indigenous people of Japan.  It’s easy to see why we value trees, meadows and sacred springs even today.  They are wells of life, wells of knowledge, the spiritual fountains of the land.

The native peoples of European lands knew the sacred had manifested most profoundly among them as the tree-beings, their benefactors, and therefore a great magic was associated with them and paramount importance given to their well-being.– Rosa Romani, Poppy Palin, Rae Beth, Green Spirituality: Magic in the Midst of Life, p.12

Part of being a green witch is becoming as skilled in wildcrafting as you’d like and being familiar with the land you live on.  Wildcrafting for medicinal herbs, edibles, and materials for magical practice will always be more powerful than purchasing ingredients through a middle-man because it forces you to take responsibility for your actions and to face the plant you are crafting from, or killing, face-to-face.  There is a lot of honor in facing your prey.  Americans and most first-worlders are so far removed from the gory reality of death or the end of life in general that the idea of going out and facing our prey is incredibly repellant on any level.  I don’t share this view the way I did as a teenager.  Now, I craft my own supplies or buy from other witches who collect/obtain their herbs respectfully.

There is something primally satisfying about eating something you grew in your own garden or dug from the wild.  There’s something deeply captivating about drying and brewing your own teas, boiling herbs in animal fats for your own salve, grinding powders from flowers you collected with permission from the earth.  It takes skill, time, and education to be able to masterfully wildcraft, and it’s an ongoing process.  I am still working on it myself.

Inner Roots and the Spirit Roads

The Green Path in witchcraft is not something I believe you can learn only from books; it’s experiential, requiring trial and error, practice and patience.  I don’t believe that it is wholly good or wholly bad- I believe it is reflective of nature- neutral and incapable of choosing one extreme above the other.  Nature functions as destroyer and creator, a cycle of life that is not evil because a hurricane destroys a city, or good because sun warms our crops, it is simply pure in its balance of endings and beginnings- life and death.  Experiencing greencraft means a lot of things; studying plants and plant lore, learning to wildcraft,  knowing your environment and the animals there, applying the beauty of herbs to your rituals, communicating with the flora and fauna, offering some sort of service or sacrifice back to the earth, being a part of nature rather than living apart from nature.
We all have our own interests and skills on the Virid Road, in the Green Woman’s Garden. Some of us bridge the green garden with the kitchen (kitchen witchcraft) and bind these compatible practices into a factory of creation.  Some of us see the personal garden as a microcosm of the great garden and seek to make it as whole as we can.  Some specialize in physical healing, others in spiritual hexing.  Some of us master divination through plants and their spiritual guidance.  Some traditions of greencraft follow the road of the pharmakeia, others follow the seasons and the tides of magic of the wheel.  Some are more spiritual and intuitive in their knowledge gathering, while others start with medical science and work with the biological functions of a plant before seeking the spirit. Green witchcraft, in essence, describes the collective nature-venerating practices that modern witches feel drawn to- from the wisdom of the ancients to the concerns of the future.  There is no « one » green path, there is only the ideology of connection to the divine and spirits through our progenitor; earth.
Though green witchcraft is a magical practice, it can manifest itself as a religious practice and a private tradition.  A green witch may be a polytheist, or an atheist, a worshiper of nature spirits (which for some involve the fey and the dead), or worship cultural deities who represent functions in nature.  Shamanism, particularly plant shamanism is often utilized (with care and respect), because who better understands animism and the spiritual calling to plants than the shamans of Siberia, the curanderas of Central America, the ayahuascero of South America and various other spirit-workers and soothsayers in the indigenous world?  Shamans (in the common non-cultural use of the term) are those in some tribal cultures who understood the spirituality of the herbal world, not just the magic. They are not witches, though witches have always combined their indigenous/shamanic practices with their own necromancy and energy work.  The shaman is a mediator between spirits, and plant spirits are among the most revered for their abundant healing and harming abilities.
The spirits have a special place in any animistic faith, and green witches are by nature, animists.  The spirits of the world who were once living and those who have never shared the fleshy form are still a part of our world, and many of us believe that they move with us as we pass between worlds.  Faith in the spirits has a unique place in earth-worship, because we are tying the seen and the unseen together by worshiping the invisible through the visible realm.  I honor the spirit of the tree by feeding honey to it’s branches, milk and wine to its roots.  I honor my ancestors through nature by walking along crossroads and leaving gifts for the beloved dead there. Through the doorway of the land, we pass into the otherworld and back again, never forgetting to serve both worlds through nature.
Mentioned, with thanks:
  • Green Spirituality: Magic in the Midst of Life By Rosa Romani, Poppy Palin, Rae Beth
  • Green Witchcraft: Folk Magic, Fairy Lore & Herb Craft by Ann Moura
  • Grimoire for the Green Witch by Ann Moura
  • The Golden Bough By Sir James George Frazer
  • The Resurrection of the Meadow by Robin Artisson
  • The Way of the Green Witch by Arin Murphy Hiscock
Beginning reads for green path walkers:
  • Earth, Air, Fire & Water by Scott Cunningham
  • Whispers from the Woods: The Lore and Magic of Trees by Sandra Kynes
  • Mastering Herbalism: A Practical Guide by Paul Huson
  • Wildflower Folklore by Laura C. Martin
  • Medicinal Herbal by Penelope Ody
  • Garden Flower Folklore (Insiders Guide: Off the Beaten Path) by Laura C. Martin
  • The Folklore of Trees and Shrubs by Laura C. Martin
  • Folklore and Symbolism of Flowers, Plants and Trees (Dover Pictorial Archives) by Ernst Lehner
  • Earth Magic: A Wisewoman’s Guide to Herbal, Astrological, and Other Folk Wisdom by Claire Nahmad
  • Wildcrafting: Harvesting the wilds for a living : brush-picking, fruit-tramping, worm-grunting, and other nomadic livelihoods by Jack McQuarrie
  • Identifying and Harvesting Edible and Medicinal Plants in Wild (and Not So Wild) Places by Steve Brill and Evelyn Dean
  • Plant Spirit Healing: A Guide to Working with Plant Consciousness by Pam Montgomery
  • Plant Spirit Shamanism: Traditional Techniques for Healing the Soul by Ross Heaven
Books related to the bridge between nature and spirit world:
  • Witchcraft Medicine: Healing Arts, Shamanic Practices, and Forbidden Plants by Claudia Müller-Ebeling, Christian Rätsch and Wolf-Dieter Storl Ph.D.
  • Nature Spirits & Elemental Beings: Working with the Intelligence in Nature by Marko Pogacnik

Eloge du divertissement ?

Voici un autre article rapporté par Skadi au sujet des rythmes spirituels. Les errances, la lenteur, les distractions.

« Distractions on the Path

You know how it goes, you start out with all these good intentions, you start developing new habits, writing in your journal everyday, exercising and meditating, but then one day you just don’t feel like it.  « I’ll just take this one day off, » you say to yourself, and so you spend an hour or two or three surfing the web or checking messages on your social networks or doing any other largely pointless activities.  While you’re on the computer, you notice the stack of papers that has accumulated on your desk and you think that you ought to tidy them up.  But then you think that there is no need to do it now, you will do it tomorrow.  There is always lots of time tomorrow.  You go upstairs to read or go outside for a walk, but on your way there you notice that someone has turned the TV on and you allow yourself to get pulled into the show.  You don’t really care about it, but it’s easy entertainment and it’s only a half hour show after all.  What harm can it do?  Tomorrow will be different.  Tomorrow you’ll get things done.

Distractions are everywhere.  They are noisy, colourful, and bright.  They beep, flash, and ring.  They are insidious, tempting, and relentless.  They feed on themselves and once you have given in to one, the others are even harder to resist.  But just as there is nothing really wrong with having the occasional gooey, sugary, fattening treat if you eat healthy, nourishing foods most of the time, so there is also nothing wrong with other occasional indulgences – watching TV instead of exercising, staying indoors on a perfectly nice spring day, eating at a fast food restaurant instead of cooking a meal at home, etc. – as long as they remain occasional and don’t turn into habits.  No one is expecting you to be perfect, so there’s nothing wrong with slipping up on occasion.  The trouble is, these kinds of activities don’t like to remain in the shadows.  Give in to something or put something off one day, and it is always so much easier and more tempting to give in to it or put it off the next day as well.  How, then, to deal with these constant distractions on the path?

One of the most important concepts within modern Druidry and paganism is, to me, the concept that the sacred is everywhere, and that the small, seemingly ordinary actions of our everyday lives are a part of our spiritual practice just as surely (and perhaps even more so) as are elaborate rituals or ceremonies.  When we look at all our possible distractions, it is easy to think that these distractions are things that are coming from elsewhere, that they are pulling us away from our path.  But if all is sacred and our everyday life is our spiritual practice, then these « distractions » too are a part of our path.  They are distractions on the path, not distractions from the path.  What they do is cause us to lose focus, undermine our confidence, and make us think that we are lost and muddled even though we still have our feet, as always, firmly on the path.  We are not really lost; we only think that we are.

Recognizing that these distractions are a part of our path, we realize that is is fruitless to try to escape them or overcome them.  We cannot escape them since they are always here and if we tried to overcome them all, we would simply be draining our energies.  Rather, a better method is simply to learn to live with them.  Accept them, and move on.  Work with them, not against them.  Use them as opportunities to learn more about yourself, and to find the sacred even within the seemingly mundane.  Recognize when your energy is low and spend that time reading a novel or practising some slow, relaxing exercises and you will be less likely to be tempted by time-wasting activities.  Look within yourself to discover the reasons why you are being distracted.  What are you subconsciously trying to escape?  Recognize and meet it head on and it will begin to lose its power over you.  Realize that you do not need to be a slave to your bad habits, but that at every moment you have the power of choice.  You can choose to go for a walk, or you can choose to sit in front of the computer all day.  Don’t get stuck in damaging routines, but recognize your power of choice.  It is when you forget that that you feel stuck or in a rut.  Choose to change your life.  Choose to take control.  Choose to follow your own path.  Choose to live mindfully.  Choose to live with love for others and, even more importantly, for yourself.  And then move on.« 

Être déconnecté

Un article de Dver qui concentre une réflexion amorcée par d’autres : pourquoi est-on parfait soudain déconnecté des dieux et des esprits ? qu’est-ce que cela veut dire ? J’ai souligné les parties centrales qui je pense peuvent-être comprises sans trop de difficultés.


« Let me direct your attention to a significant post over at Mystical Bewilderment on the Spiritual Turnpike, called Fallow Isn’t Just About Fields and Dreams. She discusses the periods we all go through when we are disconnected from our gods and spirits – which she has aptly named Fallow Times – why it happens, and what to do about it. This is something everyone on a spiritual path will encounter – some more often than others perhaps – even those of us who have built strong and long-term relationships and are deeply engaged with our practice. But it can be so hard to talk about – there is doubt, and shame, and reluctance to even face it at all. But facing it is exactly what will eventually bring you closer to Them – working through the roughest times will teach you more than all the pretty festive days and cool magic you do.

I’d also like to add something to her list of possible reasons one might enter Fallow Times:

  1. Simply put, it’s the mundane overpowering the spiritual.
  2. The gods are busy.
  3. We want it so badly, we block ourselves.
  4. It’s a test.
  5. There’s a problem.

I think I’ve encountered every single one of these at one point or another. But I’ve also noticed another source, which I doubt is wholly peculiar to me, and it’s something implied directly by the term “fallow.” Namely that after certain significant changes or events one goes through spiritually, it may be a natural part of the cycle to then experience a fallow period in reaction – because you’ve expended all your mojo, and/or because you need time to adjust to a new way of being. My spiritual life can be pretty…. dramatic, shall we say, and often after yet another big shake-up or challenge or oath or revelation, I will find myself temporarily removed to some degree from the gods or spirits involved in the event. But as long as I do what’s needed rest, often, and also introspective work to make sure I understand what the next steps should be and what They have shown to me and keep up with my practices, the connection will return… usually even stronger than it was before. »

Recueil dévotionnel pour Odin, appel

Pour ceux qui n’auraient pas vu, Galina Krasskova a prévu un recueil dévotionnel pour Odin. Elle ouvre les participations à tous :


« I have decided to do another devotional to Odin, this one an anthology along the lines of « When the Lion Roars » or my forthcoming Idunna and Bragi devotional.

To that end, I’m requesting submissions of prayers, poems, black and white art work, rituals, meditations, articles (I’d love some meaty articles), recipes (incense, bath, food, etc.) and anything else that seems appropriate. 

The book will be put out through Asphodel Press and contributors will receive a copy of the finished product in payment (please include a bio with your submissions). 

Interested folks should contact me at tamyris at earthlink.net. 
I’d like to have this finished by summer’s end, so the deadline while loose, is sooner rather than later!

thanks! (and feel free to pass this request around).« 

Les noms et les représentations

Un excellent article rapporté par Skadi. En anglais, si le vocabulaire vous manque essayez toujours avec google trad c’est déjà ça.

The shape of a god


« It was a private conversation with Glen from PostPaganism, that started me off to thinking.
The Roman gods seemed like the shadows cast by Greek counterparts. The Greek gods seemed boisterous and full blooded… and entirely human in shape and colour.
It’s this notion of the gods looking human that I’ve been considering. It’s very obvious that the gods are not human, yet so many of them are seen with a human shape. Is this because they do look human or is something else entirely going on here?
Names and forms are funny things.
As my understanding of some deities evolved, so did the name that I called them. For instance, I was drawn to Rhiannon of Welsh medieval tales, for years and years. Later, though I had been completely against the idea once upon a time, I came to find that the name Epona was a better ‘fit’. And then Rigantona-Epona. All this time the image I held in my head was of a lithe woman with red hair and sharp eyes.
When I decided to start looking for the gods in the landscape (which ultimately lead me right here) the way I perceived the deity I had called all those names changed. The image in my head was no longer of a woman at all, but of a grey and dappled horse. Along with this change none of those other names felt right any more. Now the ‘best-fit’ name I have for Her is Horse-Mother.
So what’s going on with that? Is it wrong to think of the gods in human form? Is one form better than another? I don’t believe so, no.
I’m a fan of Stephen Harrod Buhner’s books. If it’s got his name on it then I’m certain to give it a go. Something he often talks of is the heart being an organ of perception (If this has intrigued you I suggest you read ‘The Secret Teachings of Plants’). The way he explains it (convincingly enough for me to sit up and take notice, though I’m no science buff to either add a stamp of approval nor condemn, so you shall have to make your own mind up) using various studies is that the heart is as powerful a receiver of electro-magnetic information as it is a producer of electro-magnetic information. When Buhner talks of how to take meaning from the images/sounds/tastes etc that might form in response to something out side of you, he suggests that the brain, in its supporting role, interprets the electro-magnetic signals into things that you can understand (I have over-simplified greatly here but that is the gist of his ‘why’ behind the ‘what’).
It is my feeling that when we perceive the gods, or anything else, a certain way it is simply because it is the best way our brain has of informing us of that information. When I saw Rhiannon as a red head with sharp eyes, my brain was turning Her fiery, dynamic energy into something I could understand. As my base of symbols grew, as they deepened, my brain had more material to work with. And that is why I believe the gods can wear different forms for different people.

There is a story, that when the Celts arrived in Delphi they laughed to see the gods shown in human form. I’ve read elsewhere, though I can’t remember where, that there is some doubt if this really ever occurred. Still, we do have the story and it came about from something. If you spend any time reading through some of the current books available on the Celtic peoples you soon find out that before the Romans came on the scene, possibly emulated by those in southern Britain even before the Roman occupation, it is thought that the Celtic gods were not portrayed in a human form at all. Instead the symbol they came to hold in Roman iconography, was the sole portrayal of them by the Celts. For instance, in Roman iconography Taranis holds his wheel. Before this, the Celtic peoples would have needed only the wheel itself as a representation of Taranis. We’re looking here at a difference of perception, and obviously from this we can say that our perception is at least partially determined by the culture in which we are raised. In most of the western world we are continually exposed to the idea of God being this big guy who sits up in the heavens. Whether our family is Christian or not, it sometimes subtly and sometimes openly, permeates the culture we live in. Therefore we tend to grow up thinking that gods look more or less human shaped. It is not bad or wrong to think of gods looking human, for most of us it is just the only perceptual lens we have been given. That lens can be changed but it doesn’t have to be changed.
I used to fret that I had no clear picture of Briganti in my mind. Now that kind of seems fitting, and possibly if I ever experience Her more directly maybe a picture will emerge that I might understand Her better. Maybe the form will be a human one, maybe it will be something completely unexpected. But maybe I will never experience Briganti closely enough to form any picture at all. Who knows? «