Celtic symbols, arts and culture
Archive for December, 2009
Materials and Symbols Used in Celtic Ancient Jewellery
Dec 27th
Celtic ancient jewellery is composed of various symbols and designs like trinity knots, spiral, Celtic crosses, and knot work which had religiously significant meanings for the Celts. Celtic sterling silver jewellery and Celtic & Irish charms and earrings are quite popular all over the world. Cross pendants and trinity knot bracelets are also liked by a lot of people. Many kinds of stones and metals were used in this type of jewellery to decorate and create swirls and interlocking designs. Celtic crosses are worn as an identity of Irish and Scottish roots. These crosses are still available in sterling silver and often complemented with gemstones and diamonds.
Irish Claddagh jewellery and tattoos are also quite popular. The Claddagh symbol is around 300 years old. This type of jewellery is named after a village in Ireland called the Claddagh. The symbol consists of two hands supporting a heart with a crown. This is a unique concept which can be applied to a number of examples from everyday life. Some people say it represents the love between a mother and her child, while others claim that it symbolizes the eternal love between husband and wife. You can find Irish Claddagh rings in 18k gold decorated with a beautiful heart-shaped gemstone. This type of a ring can also be given as a lovely present to your loved one.
Three-legged emblem in Celtic ancient jewellery represents three aspects of life or three spheres; land, sea and sky. It is also known as the triskele or triskelion. This symbol has its roots in the ancient Sicilian culture and has been seen on various Greek coins. The three-legged spiral symbolized the trinity in many cultures after the pagan and medieval times ended. It is now seen on contemporary jewellery articles from various countries. Other popular symbols in Celtic art include the clockwise spiral, the anti-clockwise spiral, two spirals with clockwise rotation, a double spiral and some variations of these basic patterns.
While looking for ancient jewellery some people are also interested in finding lucky and astrological jewellery. One can find lovely pendants for each sign of the Zodiac in Celtic jewellery. These pendants are made of metal alloys and pewter. Celtic astrology is quite interesting. You will find symbols engraved on these pendants based on some ancient scripts. According to Celtic astrology, people who are born in the month of January are trustworthy and ambitious. Those born in October love to travel. December represents evil and bluntness. Similarly, all months represent some characteristics.
In Celtic ancient jewellery you can find beautiful rings, bracelets, brooches, necklaces and earrings. Bangles with engraved sign language can also be found in this category. If you like antique items, you will love this type of jewellery. Celtic necklaces are composed of shields and heart-shaped pendants made of sterling silver with beads and gemstones. Celtic engagement rings are quite popular in Ireland and Scotland. Many people also love to wear Celtic charms in bracelets and chains. In addition to these, one can find lovely coin jewellery and Celtic warrior jewellery in this category which is unique and simply exquisite.
Please visit our site for full information like history, designs, types, buying tips, caring tips, cleaning tips, importance and all other important aspects of all Jewellery items and its different types and designs. You will find tons of articles on all popular jewellery designs and types like Ancient Jewellery.
Celtic Literature
Dec 21st
The following remarks on the study of Celtic Literature formed the substance of four lectures given by me in the chair of poetry at Oxford. They were first published in the Cornhill Magazine, and are now reprinted from thence. Again and again, in the course of them, I have marked the very humble scope intended; which is, not to treat any special branch of scientific Celtic studies (a task for which I am quite incompetent), but to point out the many directions in which the result…
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Magic of the Celtic Otherworld: Irish History, Lore & Rituals
Dec 18th
Learn to live in harmony with the Green World Many people today distance themselves from the Earth. They forget they are a part of Nature. Magic of the Celtic Otherworld offers a holistic, magical system that will break down the barriers between you and the natural world. Drawing upon Irish Celtic spiritual tradition, history, and mythology, this book provides wondrous stories, seasonal rituals, and practical exercises that will expand your spiritual potential. This sel…
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Darkness Visible: Personal Myths
Dec 11th
Tibetan Bon shamans believe that we are already one year old when we are born. Our first year of life is spent in our conception and gestation in the womb, a time when we are conscious, aware, and learning about the world through the experiences of our parents (especially the mother, in whose energy field we reside). Their feelings and sensations are carried in the egg and sperm and then in the life force of the mother’s blood. As a consequence, we are all born with certain predispositions, leanings, assumptions about the world, psychosomatic behaviours, and inclinations. There is a ‘mood’ to our lives and, already, a life script in place that we will increasingly come to live by.
The same notion can be found in other traditions too. In one of Castaneda’s books, for example, the shaman don Juan reveals a Toltec formula for calculating the amount of personal power or energy available to us, which is very similar to Tibetan beliefs. “The Level of energy of all beings depends on three fundamental factors”, he says: “The amount of energy with which they were conceived, the manner in which the energy has been utilised since birth, and the way in which it is being used at the present time”.
And nor is this just a spiritual or esoteric idea. Modern day paediatricians have also found that emotional disturbances in newborns, as well as their sleeping and eating patterns, exactly reflect those of the mother, as if they have learned from her in the womb how they should ‘be’ in the world as soon as they are born. Even the nutrients carried in the mother’s blood which feed the growing child are packed with information. Whether the mother chooses to eat well during pregnancy or not, is stressed or relaxed, avoids alcohol or continues to drink, all say something wordlessly to the child about the emotional nature of the world he is coming in to and the worldview of his parents.
From such subtleties as these our lives become at least partly predetermined for us because we are already channelled in certain directions and the vastness of potential that we were becomes narrower as a consequence.
Real and physical outcomes can result from such a narrowing of focus. The French medical doctor, Patrick Obissier, found, for example, that it is possible to trace the root cause of any patient’s illnesses back to his parents and their unresolved psychic distress, which becomes part of the cellular memory that patients inherits from them. Diabetes, which creates excess sugar in the bloodstream, was triggered in his patients by feelings of powerlessness inherited from their parents. To compensate for this lack of power, the body would manufacture more sugar to fuel the muscles. For a cure to be effective, the psychic distress beneath the physical symptoms had first to be resolved or the propensity for diabetes would continue to be passed to the next generation, like a story told by a mother to her child.
In order to be healthy, whole, and well, therefore, our challenge is to free ourselves from the life scripts we have received.
LIFE STORIES AND MYTHS
The challenge is a real and difficult one. In Celtic mythology, it was known as geis (pronounced ‘gesh’) and is variously depicted as a curse, taboo, or a sacred quest. Often in these mythological stories, geasa (the plural of geis) are made against a warrior by a parent, wife, or other significant person, and compel him to do certain things or avoid others he might have sought out. The hero’s quest arises from his struggle to find a way around these circumstances. Sometimes he is successful – though not always in the most obvious or immediate ways – and these Celtic stories therefore offer us cautions and counsel in how to make the epic journey for ourselves.
In the legend of the warrior Oisin, for example, he is placed under geis by a lover when he is carried to Tir na N-Og, the Land of Eternal Youth by Niamh, the daughter of the faery king.
Under the spell of his abductor, Oisin marries her, but after three years he begins to wake from his enchantment and miss his father and homeland. Fearful that Oisin may leave her, Niamh allows him to visit his father but only on condition that he does not leave his horse to step upon the ground. Oisin promises he will not, thus accepting his geis. Almost inevitably, however, disaster strikes when he falls from his horse by accident. Three hundred years pass by in an instant and Oisin, now ancient and dressed in rags, is left blind and wretched, never to see his true family again.
Looking at this story as a metaphor for the human condition, and tracing its outcome to first causes, we see that the problem for Oisin was not falling to the ground, but his acceptance of Niamh’s conditions in the first place. Because once we buy into limitations and restrictions, we act in accordance with them, sometimes accepting them wholly and living our lives as others wish us to; sometimes, as in the case of Oisin, rebelling against them in the form of ‘accidental’ behaviours that manifest our desire to be free. Thus, any geis or thoughtless promise becomes, not just words, but the energy of others that infects us as we live their fears and dramas instead of pursuing our own truths.
How, then, can we overcome our limitations and free ourselves from this unhelpful chain of energy that we have become a part of?
THE STEP OF AWARENESS
“To escape from prison, one first has to know one is in a prison”, wrote Gurdjieff. Self-awareness, then, is the first step to freedom. We have to make conscious the myths of ourselves that we have bought into so these attachments can be released.
The shamanic traditions call this recapitulation: the revisiting of key life events and the dramas surrounding them so we can see the stories we have become part of and begin to let them go. A contemporary example of the process might look like this:
The Pure Essence of Self
Imagine in your mind’s eye the moment before your birth, a time when you were pure spirit, uncluttered by social definitions and no stories about you yet existed. Who were you then? What was your face before you were born, as the Zen masters ask?
This spirit made a decision to be born. It had a purpose, a mission to fulfil, in making this choice. What was it for you?
Knowing who you were and what your soul purpose was (and still is) and then comparing this with the way your life is now reveals where you are giving away power and the attachments you have made to your story.
The Conception Journey
As Castaneda explains it, a third of our energy comes from conception and gestation in the womb. The pure energy that we were becomes coloured by that of our parents and theirs before them. This is emotional or spiritual DNA, and it starts to shape us at a cellular level, perhaps leading to the issues identified by Obissier, which are of a physical as well as a psychological nature.
The next step in the recapitulation process, then, is to imagine yourself back in the womb, asking questions such as ‘Why did I choose this father/mother?’, ‘What do they have to teach me in line with my soul’s purpose?’, ‘What were my pre-birth and birth experiences like and how do these still affect me?’, ‘What have I forgotten about myself now that I knew then?’
People who make such explorations find that this seemingly simple process can produce profound realisations about who they (think they) are. One of my workshop participants, a 43-year-old woman called Lucy, had a difficult childhood and felt fearful, disempowered and uncomfortable around others as a result of her early experiences. She recounts her journey back to conception as “Amazing. I gained a sense of love I have never felt or witnessed between my parents. There was a loving passion which has only ever in my lifetime shown itself as anger and disagreement between them”.
This is new information which means, at its most basic level, that the habitual story is changing.
“Now I feel a greater understanding of my parents, my creation, and why I chose them”, she continued. “I understand more fully what fears, feelings and dreams my parents had for me prior to my birth and can appreciate the stress my birth and babyhood placed on them. For the first time I was able to experience the feeling of being created out of pure love and perfection”.
As Don Snyder puts it in his book, Of Time and Memory, no matter what our lives, we can all “hope that we are all preceded in this world by a love story”. If we can see that in our parents – and in ourselves – then something of our lives can change and we can find “the path back through stars and memory”.
The Story Unfolding
As soon as we are born our life stories begin to weave themselves more tightly around us. The process typically starts with throwaway comments (“He’s so like your father”, “He’ll be a doctor/teacher/play for England when he grows up”), all of which are instructions to a young mind that knows no different and regards the parent as an all-knowing God.
When our parents tell us we will become doctors, or “little devils”, or play for England, whether they are serious or not, it sets up a tension in our minds which, to find resolution, must result in a loss: either we reject the parent’s wishes or they reject part of us. Either way, the story remains central because some part of us is still defining who we are in terms of their words. If we do become doctors, then, is it really our choice? And if we don’t, have we failed our Gods? That is why, as parents we must be careful with our words, and as consumers of the word we must be cautious about what we give our attention to.
All of us have a story like this and it can be illuminating to write it down. If your life were a book, for example, what would it be – a comedy, tragedy, adventure? Who are the main characters? And where does it go from here?
Every author is, of course, free to change his story at any time and, as Ram Dass points out: “What, after all, is personal history if not a dream?”.
How would you rewrite your story to make for a more empowered future?
Cutting Ties
From your explorations so far, you may be aware of energetic links to others or to events that are more aligned to your ‘story’ than your true soul purpose and which are therefore not serving you. Through breathwork you can begin to remove the energetic attachments that hold you to this dream.
This part of the process consists of imagining yourself back in each of these events and then breathing in to reabsorb the energy you have been expending on them while breathing out the ties you have formed to the drama of that moment. Learn from the experience, too, that these are all situations in which you have a tendency to give away power because, knowing this, you can make sure you don’t do the same in future.
Forgiveness
The final step is to forgive; to understand that all of these events are also just stories and that, more positively, they reveal the things we need to work through to be true to our souls. Forgiveness, then, is another way of releasing our myth so we can return to spiritual wholeness.
Thus, in the Celtic tale related earlier, Oisin did not blame Niamh for the geis that he carried for, in his aging he became, symbolically, a man, standing on his own two feet, on his home turf, and free of the Land of Eternal Youth where power is wielded irresponsibly and promises are extracted with threats.
ALL IN THE MIND?
A question arises in all work that has to do with life scripts and the process used to unearth them: ‘Is it all just my imagination?’
This question is a chimera because it doesn’t actually matter if the events you saw ‘really’ happened exactly as you experienced them in your visualisations or not, because whatever you believe to be true you will make real anyway. Our entire lives are, in this sense, an act of faith, and wherever we place our belief those are the results we get.
If I believe I was an unwanted child, for example, as Lucy did, everything in my life conspires with me to create that story and I will grow up fearful of others and expecting to be rejected, and so I will create that very outcome. If I remember – or choose to believe – however, that there was love in my family, I can become more loving and loveable in my life and change my destiny now because I remember how love works, and not just the pains of my youth.
Having said that, there do tend to be remarkable correspondences between what we sense instinctively to be true and what did happen. Howard, working through this process, saw his mother’s attempt to abort him. Unbeknownst to his mother or to the doctor at the time, the attempt failed, and in his mind’s eye Howard saw himself being born and heard the surprised reaction of the surgeon who expected to be delivering a dead child: “It’s alive!” These were the first words he ever heard.
A little while after his recapitulation, Howard decided to speak with his mother about it. After her initial surprise it was clear that she needed to get something off her chest and she was frank and open about the circumstances of his birth. She confirmed that she did try for an abortion and that the words “it’s alive!” were spoken by the surgeon.
“This startling revelation led to a beautiful reconciliation with my mother”, Howard continued. “She told me what happened, about her motives, and about my father. This explained a lot for me because at a gut level I never trusted my mother, and now I knew why: unconsciously, I had known all along that she had tried to kill me.
“From this I also got a profound insight into what makes me the way I am, and I understood how that remark ‘it’s alive’ had influenced my life, as my response to living has always been ‘I’ll show them I’m alive!’ I sometimes wonder at the surgeon’s words though, and at how different my life might have been if the first words I had heard were not ‘it’, along with surprise at my existence, but ‘he’s a beautiful baby boy’ or something similar. I had bought into the story of ‘it’ and the disappointment I must have been”.
We know far more than we think and we carry the fears, hopes, and life experiences of our parents within our emotional DNA. These become our stories until we choose to take back our lives. Recapitulation is the first step to freedom.
This article is partly based on the books, The Spiritual Practices of the Ninja: Mastering the Four Gates to Freedom, published by Destiny Books in April 2006, and Darkness Visible: Awakening Spiritual Light through Darkness Meditation, also published by Destiny Books. Ross also runs workshops on the themes of this and his other books, including Darkness VisibleTM and The Four Gates To Freedom, which focus on the exercises in this article. The names of participants used in this article have been changed but their words are accurate.
Ross Heaven is a therapist, workshop leader, and the author of several books on shamanism and healing, including Darkness Visible, the best-selling Plant Spirit Shamanism, and Love’s Simple Truths. His website is http://www.thefourgates.com where you can also read how to join his sacred journeys to the shamans and healers of the Amazon.
Celtic Design Tattoo Sleeeve – Black Ink – One Size Fits All
Dec 11th
Celtic Design Tattoo Sleeeve – Black Ink – One Size Fits All
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Windham Hill Classics: Celtic Legacy
Dec 11th

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The Fascinating History of Celtic Tattoos
Dec 11th
Celtic history goes back thousands and thousands of years. Early Celtic people were well known for their skills in artwork of jewelry, metal, and even weapons. They were warriors as well, regarded as fierce fighters by the Romans. Throughout Ireland, there are many examples and evidence of Celtic artwork and Celtic crosses.
Over the years, modern Celtics evolved and established symbols for themselves along the way. Throughout North America, Celtic people often wear these symbols to let others know that they are a Celtic descent. The symbols and knowledge have been passed down through the years, as there is little no written history. Tattooing however, keeps the Celtic tradition alive with the infamous Celtic cross and other popular Celtic designs.
Most Celtic tattoo designs come from Ireland, where the evidence of Celtic history is very strong indeed. The Trinity College found in Dublin, Ireland, contains many manuscripts that document the Celtic heritage and symbols. The height of Celtic tattooing however, occurred during the era when stone and metal work was really popular.
Celtic knot tattoos are some of the most popular and most common designs, featuring loops with no end that symbolize a never ending cycle of dying and rebirth. There are also Celtic animal tattoo designs as well, which are similar in design to the knot tattoos, although the cords in the design normally terminate in heads, tails, and feet. The pure knot tattoo designs are normally never ending, unless an individual adds an end to symbolize a spiral.
The meaning behind the knots in Celtic tattoos defies any type of literal translation and is found at a much deeper level. The interlacing of the knots expresses the repeated crossing of both physical and spiritual elements. The strands and their never ending path is a popular design for Celtic tattoos, representing life, faith, and love. For many years, Celtics have used these designs for emotional as well as heritage purposes.
Those who are from a Celtic descent, Irish, Scots, or Welsh, normally find a Celtic tattoo to be a great way to express their heritage pride. These tattoos help to reestablish pride, and give tribute to one’s ancestors. The tattoos aren’t easy to do, most taking several hours. Unlike other tattoo designs, Celtic tattoos are among the hardest designs in the world.
If you are from a Celtic descent and have decided to get a Celtic tattoo, the first thing to do is find an artist capable of doing the tattoo. The designs are very difficult and not all tattoo artists can do them. It’s always best to find a tattoo artist who has a background in Celtic designs, as this will ensure the tattoo is done correctly. The artist who does the tattoo needs to have an eye for detail and exact line placement – which is a skill that not all tattoo artists possess.
Al Dawson is a 25 year + collector of Tattoos and runs the company http://www.ultimatetattookits.com.
For the best prices and fast service check out his store now: http://www.ultimatetattookits.com.
The Author grants full reprint rights to this article. You may reprint and electronically distribute this article as long as its contents remain unchanged and the Author’s byline remains in place.
Plant Spirit Shamanism: the Sin Eater
Dec 4th
In the County of Hereford was an old Custom at Funerals, to hire poor people, who were to take upon them all the Sins of the party deceased… The manner was that when a Corpse was brought out of the house and laid on the Bier; a Loaf of bread was brought out and delivered to the Sin-eater over the corps, as also a Mazer-bowl full of beer, which he was to drink up, and sixpence in money, in consideration whereof he took upon him all the Sins of the Defunct, and freed him (or her) from Walking after they were dead.
John Aubrey, Remains of Gentilism
When I was a child my family moved to the Herefordshire countryside, in the shadow of the Welsh Black Mountains and deep in the heart of Celtic mythology. At the edge of the village, alone and isolated from the rest of the scant community there was a small cottage, long fallen to disrepair; a place I was always warned to stay clear of. For in this cottage there lived a madman, who was somehow unclean and undesirable to the village… so they said. Inevitably I found my way to this place.
His cottage stood at a crossroads, just back from the road itself and surrounded by tall bushes and trees. It was a walk of about a mile from the village and there were no other houses anywhere near it. It felt somewhat like the fairytale cottage of a witch, a place you stumble upon in error, after which your life is never the same. As I stood looking at this mysterious cottage, whose lopsided architecture had begun to take on the form of the surrounding land, the door opened and its single inhabitant emerged.
He was old, thin, and dressed oddly for the times (the 1970s) in white collarless shirt, black trousers and waistcoat, like a 1940s off-duty doctor or the cinema version of a period railway signalman. A gold chain and fob watch hung from the pocket of his waistcoat. So this was the madman I had been warned away from. He began to talk to me about flowers and herbs and his life story. He had been a Sin Eater.
THE SIN EATER
There is little written or known of Sin Eaters. It is an ancient tradition, practiced in many countries of the world, and integrated into the Catholic ritual of the last rites. It is supposedly derived from the ‘scapegoat’ described in Leviticus xvi. 21, 22, where the wrongdoings of another are ascribed to an innocent. In the Hebrew ritual of the ‘scapegoat’, Aaron confessed all the sins of the children of Israel on the Day of Atonement, above the head of a live goat that was then sent out into the wilderness to die, symbolically bearing their sins.
As a shamanic tradition, a Sin Eater would be employed by the family of a deceased person, or sometimes by the church, to eat a last meal of bread and salt from the belly of the corpse as it lay in state. By so doing it was believed that the sins of the dead person would be absorbed and the deceased would have clear passage to the hereafter. The Sin Eater was given a few coins for his trouble but other than that was avoided (literally ‘like the plague’) by the community who regarded him as sin-filled and unclean as a result of his work. That is why Sin Eaters usually lived at the edge of the village and children were warned away from them.
The role of the Sin Eater was, in essence, that of a shamanic healer. It was his job to remove negativity and the spirit of disease from the dead (and, often, the living) and make the gods available to them. Their teachers in this work were the spirits themselves and, in the case of the Sin Eater I knew, the Old Testament which, read shamanically, reveals many rituals for cleansing and healing that have been mysteriously lost in the New Testament, which has also rewritten the nature of the god(s) from many to one (e.g. Genesis 1 26: ‘Let us make man to our image and likeness’. Genesis 2 22: ‘Behold Adam is become as one of us, knowing good and evil’).
THE NATURE OF SIN
In Sin Eating tradition, a sin is a blemish or a weight on the soul which will hold it trapped in the Middle World in a sort of purgatory or limbo while that sin remains. The Sin Eater’s job is to free the soul by devouring this ‘blemish’.
The seemingly simple ritual of eating from the body of the deceased therefore masks a number of more complicated shamanic manoeuvres.
Firstly, the action of eating from the belly of the deceased is, of course, a form of extraction medicine. It is assumed that the ‘food’ will absorb the sins from the corpse since spirit craves matter and the spirit of the disease (sin) will therefore be attracted to the stronger life force of the ‘living’ food than the dead corpse. When the food is eaten, the weight on the soul is therefore removed.
The food itself varied according to the Sin Eater’s lineage. Sometimes it was bread and ale, sometime merely salt and water. The latter was more useful to the Sin Eater as salt water is an aid to purging, the unseen part of the sin eating ritual being for the healer to go out into nature following his corpse-side duties in order to vomit away the sins he was now carrying and allow the Earth itself to defuse them. In another variant the Sin Eater would free himself of the sins he had taken on by casting them into a body of water and reciting an incantation.
Secondly, as the Sin Eater went about his duties with the corpse he would also be praying for the soul to be free of its attachments to the Earth so it might enter the Kingdom of Heaven. This is, in effect, psychopomp work, the ‘escorting of the dead’. The belief of the Sin Eater is that the deceased carries guilt and shame within the soul as a result of his or her misdemeanours and inappropriate actions towards others – or, indeed, because of their actions towards the deceased. The soul, in fact, can be damaged in two ways: either because the person who carried it has acted in a way that has caused pain to another (a parallel here with the Buddhist notion of ‘right-living’ – that no matter what our interactions with others or what they do to us, there is a correct way for us to behave in order to preserve our spiritual integrity) or because they were the victims of shameful acts and now carry guilt which is actually not their weight to bear. The victim of sexual abuse, for example, may sometimes come to believe, at an unconscious or deep soul level, that they were somehow to blame or ‘invited’ such abuse. This may be incorrect but it is the belief itself and the shame of the event rather than the reality of what happened that causes the wound to the soul.
Thirdly, the ritual of sin eating is a community healing for the people present at the wake. When a relative or close friend dies, there is often a feeling of guilt on the part of those who live on – ‘why couldn’t I have done more to help?’, ‘why didn’t I pay more attention to him when he was alive?’ etc. This guilt arises as a result of the perceived sin of neglect on the part of the relative or friend. The ritual of sin eating helps to assuage this guilt as well since the relative can at least see that the deceased has been helped and healed through his employment of the Sin Eater.
HEALING THE LIVING
Sin Eaters rarely work just with the dead. Many of them, because of their closeness to nature and rural location, were also skilled exponents of folk medicine.
Folk medicine can be described as ‘root doctoring’ or herbalism, which works with both the medicinal properties and spirit of the plants. Thus, a tonic made from vervain was known to be helpful for easing depression, paranoia and insomnia (all symptoms of guilt or shame as a consequence of being in the presence of sin), but the plant could also be used as a talisman to drive away ‘evil spirits’.
By the same token, marigolds could be used to treat skin rashes, inflammation and ulcers (perhaps stress-induced as a result of the sinful situation), and at the same time, to soothe and calm the soul. The 13th century herbalist Aemilius Macer, for example, wrote that marigold flowers have the power to draw “wicked humours out”. (Interestingly, marigolds are used, even today, in Amazonian Peru in the shamanic practice of soul retrieval).
The client visiting the Sin Eater would find, first of all, a confessor to whom they would announce their sins. In this respect, the healer plays the role of anam cara – the ‘soul friend’ whose task it was to listen without judgement or prejudice to what was spoken, the intention being only to understand the nature of the problem and its impact on the soul. Even this simple action can have a profound healing effect since it unburdens the soul of its guilt, hence its enduring practice in Catholic confessionals, as well as its modern incarnation in counselling and psychotherapy (“the talking cure”).
Having heard his client, the Sin Eater might then offer advice from ‘the land of the dead’ (the spiritual world) for how these sins could be recompensed. The advice itself was often of a practical nature, the belief being that sins need to be reversed in this lifetime and with action in the world, rather than simple prayer, for example.
The penitent might therefore be advised to make an offering, not to the spirits, but to the person he had harmed. This is a quite different dynamic from the notion of ‘karma’, for example, where our good and bad deeds are weighed in the balance at judgement day and, perhaps, we must return in a new life to atone for our sins. In sin eating practice it is understood that ‘karma’ must be dealt with immediately in the here-and-now since any sin has the power to erode the soul, leading to ill-health and further corruption.
A potion of flowers or plants, as per above, might then be administered to the client in order to balance and soothe the soul. In this way, sin eating – a practice perhaps more than 1000 years old – recognises a mind-body-spirit connection that modern science is only now starting to acknowledge, for the plant medicine itself would work on the troubled body and mind as well as healing the wounds of the soul.
THE ALONENESS OF THE SIN EATER
The most paradoxical aspect of the Sin Eater’s life was his role of being central to the well-being of the community but also ostracized from it. The Sin Eater was typically a man who spent much of his life alone, disparaged by the community he served – and yet, in one way at least, the most important member of that community for without him no-one who had sinned could enter the Kingdom of Heaven. At the same time, he was regarded as unclean, as strange and mad – and yet, if he was unclean, it was because of the sins he was eating. The sins of the community, not his own.
We often find this solitariness among people of spiritual power. A time of aloneness is a requisite in many shamanic initiations and in some traditions the shaman will also live on the outskirts of the community, representing in a physical and symbolic way his dwelling on the threshold or boundary, the ‘betwixt and between’ place of human and spiritual connection. In our fairytales and myths, as well, crones, witches, and other unusual people tend to live alone in woods and shadowlands.
The emotional hardship of the Sin Eater’s life, along with the decline of spiritual belief in our modern cities are perhaps two of the reasons why sin eating is no longer a central practice in funerary rites, although it survives symbolically. In Ireland, for example, it is still common for the corpse to lie in state in the family home and at one such funeral I attended in the mid-1980s, a service was held over the coffin and our host then offered a glass of wine and a funeral biscuit to each guest, handing it to us across the coffin itself. The burial-cakes still made in parts of rural England (Shropshire and Cumberland, for example) are also symbolic relics of the sin eating tradition.
In other countries sin eating still continues in a more original form. In Bavaria, for example, a corpse cake is placed on the breast of the deceased before being eaten by the closest relative. In the Balkans a small bread image of the deceased is made and eaten by members of the family. In Holland, doed-koecks (dead-cakes) are eaten, each marked with the initials of the deceased.
As the modern world enters what we might call a sin-filled age of terrorism, warfare, and territorial invasion, perhaps it is time for a revival of this powerful healing tradition, for the sake of all our souls.
Ross Heaven is a therapist, workshop leader, and the author of several books on shamanism and healing, including Darkness Visible, the best-selling Plant Spirit Shamanism, and Love’s Simple Truths. His website is http://www.thefourgates.com where you can also read how to join his sacred journeys to the shamans and healers of the Amazon.
The Meaning Of Celtic Design Tattoos
Dec 3rd
There’s been a growing interest in tattoos lately,and Celtic tattoo designs are no exception. Celtic tattoos have become a favorite design choice. It is no secret why these are so popular. They are oftentimes done in blackened color with lots of shading and the symbols used are intricate and beautiful. It’s thought that Celtic tattoo designs trace their origins back to a clan that inhabited the British Isles called the Picts. Just about all historians think that the Picts tattooed themselves by puncturing their skin with red-hot tools to produce complex and permanent artwork on their body. Later on, they began to using a blue pigment derived from the leaves of a native plant.
The designs created by the Picts began to have a mysterious religious and symbolic significance. Celtic artwork and symbolism embodied a mix of Druid and Christian religions. The Celts didn’t have a printed language and alternatively communicated their customs and beliefs by word of mouth. Once the first Christian missionaries arrived to the British Isles they established written communication within the Celtic culture. At the same time the monks adopted many of the active Celtic beliefs, and symbols into the Christian religion. This was done in order to bridge the gap between the Druid beliefs and those of the Christians. A great deal of this work was saved by the Christian monks in the “Books Of Kells” which is today housed at Trinity College in Ireland. Therefore the early tattoo designs of the Picts evolved over time and blended with Christian beliefs to form what we know of as Celtic artwork today. The Celtic Cross and Shamrock are two such designs that have survived the test of time.
The Meaning Behind Celtic Symbols
The Celtic Knot
Most Celtic artwork starts with a common knot design. These are attractive knots of interlaced lines that cross over one another repeatedly to produce an exquisite design. These knots don’t have a start or an end they are simply a perpetual knot that goes on eternally. These interwoven lines are thought to symbolize the spiritual and the physical realms of life, which become entangled with each other.
Celtic Tree Of Life Tattoo
Among the favorite themes of Celtic tattoo designs is the Tree Of Life. This in all likelihood goes back as a symbol to the Druidic religion, which was a nature, based religion. Trees frequently symbolize life, growing from a seed into a tree much like a person grows from a child into an adult. Trees are often seen as a life giving plant and are venerated in many naturalistic faiths. There is also an association with Christianity in the Adam and Eve story in which Eve eats the fruit from a tree.
The Celtic Cross Tattoo
Among the most popular and most lasting Celtic designs is the Celtic Cross. The symbolism here is obviously Christian and comes from Jesus on the cross. These are beautiful crosses done with interlacing lines of Celtic knots.
Celtic Heart Tattoos
Another favorite Celtic design theme is a heart. Celtic heart tattoos are once again intertwined knot work in the shape of a heart. Generally done in black color only but can also be done in color. These are exquisite designs and make great tattoos. These are particularly popular among women.
More Symbols Include:
Anchor: Steadfastness
Bell: Weddings, Anniversaries.
Chain Links: Linking of Lives, # of children, Years together.
Cross: Faith, Marriage.
Diamond: Wealth, Good Fortune.
Dragon: Symbol of Wales, Protection.
Flowers: Affection or Courtship, Friendship.
Heart: Love.
Horseshoe: Good Luck and Happiness.
Key: Home
Knot: Everlasting, together forever.
Leaves: Love Grows.
Ship: Smooth passage through life.
Vine: Love Grows.
Wheel: Willingness to work for a loved one.
Double Spoons: The Couple Together Forever.
Triple Spoons: Family.


