The Wheel of the Year

Lecture by Lady Galadriel

October 24th 1990

At this time of year, people become interested in who and what witches are, and what is included in our various celebrations. Tonight I will be speaking to you about the wheel of the year, or the cycle of the seasons,. But before we go into the topic of the symbology of our seasonal rituals, we should probably cover some basic groundwork regarding Wiccan beliefs and philosophy.

Wicca and the various forms of Paganism are a broad group of traditions that share a more or less common world view. This world view is marked by several distinct elements, the first being that Creation is seen as an ongoing process and not a one time event. Instead it is perceived as being a process of cycles. Becoming more aware of, and consciously interacting with these cycles is the basis of the seasonal ritual calendar.

Witches and Pagans are both pantheistic and polytheistic. We are pantheists because, for us, the Gods are manifest everywhere. We see the presence of divinity, within all life forms. The Gods also exist within each one of us, for we contain the Divine Spark in common with all else that exists. Because of this perceived ever-present spiritual manifestation around us, we are also polytheistic, meaning that the attributes or characteristics of Divinity takes on many forms, therefore they can be understood in many different ways, thus deepening the comprehension of life, and of each other.

To put this in another way, Wiccans are polytheists because we see the All as manifesting as both male and female, and so Witches worship both a God and a Goddess. Wiccans are pantheists because this primary dual manifestation is reflected throughout creation, thus everything which exists tells us about some aspect of the All, and it is therefore considered 'holy' or 'sacred'.

Wicca is a nature religion, and everything we do is connected closely with the actual events that go on in the world around us; sunrise and sunset, the changing phases of the moon, and the passage of the sun through the zodiac. These are all manifestations of the various cycles of life, and originally all of these times were celebrated with various rituals. The cycle of the seasons is called the Wheel of the Year. Its major stages are birth, growth, decline and death, which correspond to spring, summer, fall and winter. The "Wheel" has eight spokes, so to speak, and these points correspond to the beginning and the midpoint of each season. The ceremonies which mark the eight points of the solar cycle are referred to as Sabbats.

At each of these Sabbats the rituals mark not only the astrological tides of the seasons, they also celebrate our inner connection with these events. The Sabbats are the eight points at which we connect the inner and the outer cycles; they are the times when the seasonal, the celestial, the communal, and the personal tides all meet. Not only do the Sabbats acknowledge the agricultural side of things, they also mark the personal cycles which flows in much the same way and through the same process as the seasonal tides. By learning to get in touch with these currents, and understanding how to fine tune our reception and usage of them, we can make better and more productive use of the natural momentum of the Wheel of the Year. As each drama is enacted in its natural time, we transform ourselves, we are renewed. Thus we learn that we are not separate from each other, nor from the broader worlds around us; rather, we are one with the Goddess and the God.

The interplay of the seasons is also viewed in relationship to the Lord and Lady. I would like to read you a myth from one of the Celtic traditions, dealing with the interplay of the God and Goddess as the Wheel of the Year turns.

"In love, the Horned God, ever-changing his form and face, seeks the Goddess. In this world the search and the seeking appear as the Wheel of the Year. She is the Great Mother who gives birth to him as the divine Sun Child at the time of the Winter Solstice. In Spring He is the Sower and the Seed who grows with the increasing light, as green as the new shoots. She is the initiatrix who then teaches him the mysteries of manhood. In Summer, when the light is longest, they meet in union, and the strength of their passion brings forth the fruits of this world. In Fall, the God weakens, just as the suns light weakens, until at last he dies when the earth is harvested. He sacrifices himself to his children, that all may be nourished. The Goddess then becomes the reaper of the grain, the grave of the earth, to which all things must one day return. Throughout the long nights and dark days he sleeps within her womb and dreams. Thus he is also known as the Lord of the Otherworlds, the ruler of the lands of youth beyond the gates of night and day. The dark tomb of the earth becomes the womb of his rebirth, and at midwinter the Lady once again gives birth to him. The cycle ends and begins again, and the Wheel of the Year turns on and on."

Samhain

Now that we have established a bit of an overview, lets talk about each of these festivals individually. We will begin with Samhain, pronounced sow-en, better known to most people as Halloween.

The ancient Celtic and Gaelic peoples believed that all life started with a period of darkness. Just as the seed goes into the ground before it germinates, or the babe is nurtured in the womb of its mother before it is born, so too are the day and the year reckoned. The Celtic day started at sundown, and was reborn with the rising sun. The Celtic year starts at Samhain with a period of darkness and cold, and is reborn at the winter solstice. From these peoples perception, all cycles started with a period of gestation.

Samhain is also called All Hallows Eve and the Feast of the Dead. This is because it is the time for honoring and acknowledging all those who have 'crossed over', or died, during the previous year. It also incorporates the preparation for, and the understanding of the winter or dormant season.

At Samhain the 'veil between the worlds' or the natural barrier between states of being, is considered to be at its thinnest. This is because the time of Samhain was considered to be a transitional point, where the end of one cycle blends with the beginning of the next. Dusk and dawn were also considered transitional points, belonging to neither the night or the day, but having qualities of both. Thus Samhain is both the end of the old year and the beginning of the new. It was common to hold Samhain ceremonies in the transitional places as well - such as the seashore swept by the tides (which is neither land or sea), or in a meadow at a forests edge. It is said that at these types of places, at this time of the year, the Realm of Mortals links with the Realm of the Fairy.

It was believed by the Celts that the souls of the dead hovered over the earth until they could depart to the Summerlands, or Celtic Otherworld. When the Lord of the Sun passes into the land of Shadow, these gates are opened. Not only did the souls of the deceased cross over, but the souls of those who were to incarnate during the next turn of the wheel would also cross to this side to await birth. Thus Samhain is not only the recognition of those ancestors who died, but also the understanding that for every ending there is also a new beginning.

The recognition and honoring of one's ancestors is an old custom found in many religions world wide. At the time of Samhain plates of food and offerings of milk and wine were often laid out for these spirits, as well as for the fairies. This is the origin of "Trick or Treat". If one's family line of the local fairy clan, were not honored, then these spirits could wreak havoc on both family, flocks and fields. If they were remembered in one's prayers and offerings, then the spirits would assume a more protective function, much like a guardian angel or a spirit guide

During the Middle Ages it became a dangerous proposition to be caught attending a pagan celebration. Elaborate symbols and signs came into usage, both to identify pagans to one another, and also to scare off non-pagans who might be a little too nosy about their neighbors business. This is how the symbol of the jack-o-lantern evolved. Meetings were held secretly, usually at night, and often at a new location each time. Carved pumpkins and turnips were lit, and placed at the nearest crossroads, with the eyes looking down the path that led to the ritual site, They were also carried atop poles as people made their way through the woods. This served to scare the heck out of anyone who might be watching, and is also what probably gave rise to the stories that goblins came out in force on these nights, and abducted lone individuals who were out in the forest.

The colors of orange and black which are associated with Samhain also arise from seasonal connotations. Orange is the color of many fruits of the harvests, and of the fall turning of the leaves. Black is associated with the descent of the season into darkness. Later it became the most practical color for hiding in the shadows of a forest at night. Also at this time the old years scarecrow was burned as a sign of the close of the harvest, and a release of the past cycle.

Samhain is known as one of the four Great Fire Festivals. Large bonfires were lit as symbols of the sun, and to keep away any mischievous spirits. Because this night was considered between the years, it was also a time of divination regarding the coming cycle and what it held. Amongst the most common were those regarding marriage, weather and ones fortunes. Bobbing for apples was originally a marriage divination. The first person to bite a floating apple would be the first person married during the coming year. Apple peeling was another form of divination. The longer the unbroken apple peel, the longer your life would be.

Far better than any description can convey the feeling of this Sabbat, the following except from a Samhain ritual illustrates the meaning of this time. This speech is given by the person who represents the guardian of the gateway between the worlds, as they welcome the spirits of those who have passed over into the other realms. Listen:

You Warriors, your battles are over.
You workers, your tasks are done.
You who have been hurt, here find your healing.
You who are weary, here find your rest.
You who are old, here grow young again.
For this is Tir Na Og, the Land of Youth
The Shining Isle, the Summerland.
Here the woods never fail.
Here there is a tree, which holds the heart of the light.
Here there is a well of silence.
Sink down, sink down into sleep,
And follow Him, for He is here -
The Comforter, the Consoler,
Hearts ease and sorrows end.
He is your guide, the gate is open.
He is your guide, the way is clear.
He is your guide, and death is no barrier.
He is the Lord of the Shadows
King of the Realms of Dreams.

--Starhawk

Yule

The next Sabbat of the Wheel is Yule, the time of the Winter Solstice. This festival was also called the Saturnalia, from the Greek and Roman god of sowing and animal husbandry, as well as the Great Day of the Cauldron, from Druidic legend. It is the celebration of the return, or rebirth of the Sun God. At this time of year the sun reaches the ebb of its cycle, and nights are longer than the days. But the triumph of the darkness over the light is short - for after that one day the sun is again reborn and starts to grow in strength and increased light. These celebrations were often performed with the utmost solemnity and also with great rejoicing, for the Sabbat of Yule resolves the paradox of Death and Rebirth. It represents the redemption of the world from death and darkness, and is a celebration of hope and joy amidst the gloom of winter.

The word Yule can be traced from the Celtic world "hioul", which means "wheel". Wreaths were made from evergreen boughs to symbolize this wheel, combining solar significance with tree-god significance in the representation of the cycle of death and life.

In ancient times, the Celts venerated trees as earthy representatives of the gods. This is why Druids and Witches worship out-of-doors, in sacred groves of trees. At Yule, it was felt that nothing short of the sacrifice of a mighty tree god would cause the retreating Sun to return once more. The burning of the Yule log was thought, through sympathetic magick, to increase the brightness and the strength of the Sun, and therefore, to bring luck. It was traditional to cut the log from an oak or a slow burning fruit tree, and to drag it home in a ceremonial procession. Passersby would tip their hats or nod in salutation to the log. The fire was lit from a piece of the previous years Yule log, which had been specifically saved for this purpose. It was thought that this piece of old log would refuse to burn until it was time to light its successor, and therefore it was considered a charm against unwanted fires. Wishes were often made by pouring wine over the burning Yule log. The ashes were then spread through out the fields and orchards to bring fertility to the next years crop.

The Wassail bowl is another traditional part of the Yule celebrations. A large cauldron or bowl was filled with a mixture of cider, honey and spices, and warmed over the Yule fire. The meaning of the 'wassail' is "be hale, or be healthy". This is the reason for the many toasts and salutations made from the bowl. It was also common for a procession to be made to the nearest orchard, and to wassail the trees, thus blessing them and encouraging them to bear well in the next season. The villagers sang to the trees and poured libations over their roots. This is the origin of today's caroling. The celebration was culminated by leaving a cider-soaked cake in the fork of the oldest tree in the orchard as an offering to the tree's spirit.

Another symbol of Yule is the Mistletoe. It is considered to be symbolic of regeneration because the juice of the white berries resembles a mans sperm. There were elaborate rituals connected with the cutting of mistletoe, which was never allowed to touch the ground. To be kissed under the mistletoe was thought to bring fertility to a couple.

Evergreens are also symbols of renewal connected to this Sabbat. These trees were decorated to show honor to the tree spirit, and often gifts and offerings were made to them as well. (These trees were never cut down and brought inside as todays trees are.) Lit candles were placed on or beside them to do honor to the newly born Sun God. Garlands of berries represented the fruits of wisdom, and ribbons charged with wishes were tied on the branches.

Imbolc

The next Sabbat of the Wheel is known as Imbolc. It was also called the Feast of Brigid, the Feast of the Waxing Light, The Feast of Torches, Oimelc, and Lady Day. It is the second of the great Celtic Fire Festivals, and is named after Imbolg, a goddess of great antiquity, about whom we know very little, other than the fact that she was known as the "Purifier". This festival is also dedicated to Brigid, the three-fold goddess of poetry, healing and smith-craft, who was later Christianized into St. Brigid.

The Festival of the Waxing Light takes place at the beginning of February as the days begin to grow longer. What was born at Yule now begins to manifest itself. This is the traditional time for Wiccan initiations, because of the promise of growth and increased light. It is considered a time of intuition and inspiration as the life forces begin to stir once more, and to shake off the dormancy of winter.

It is also a time of purification, within ones home and oneself. After everyone had been cooped up indoors for many months, houses needed airing and cleaning, as did bedding and garments. Everything was washed and scrubbed. At this time any remaining Yule decorations were gathered from outdoors and burnt in a huge bonfire, as a release of the old year.

This festival also represents the Mother Goddess' re-emergence after the birthing of the young Sun God. It is a transition time from the old to the new, dedicated to purification and to new beginnings. Celebrations include the burning of many candles, torch lit processions through the villages, and the lighting of huge bonfires on hilltops. Since ancient times fire has been a symbol of purification. In passing or jumping over a fire its purifying effect would be passed on to the people, village or fields. The act of jumping over the fire was known as "saineing" oneself. The lit candles and torches, beside representing and encouraging the growing sun, also brought some of this purity into the home and surrounding area.

Another custom associated with Imbolc is the making of Briget's cross, which is an equal armed cross formed of rushes, thought to bestow blessings and good luck. The Goddess is also welcomed back into the home in the following manner. A small bed is made by the door or hearth, and by its head and foot lit candles were placed to burn through the night. A straw dolly is fashioned by the women of the household. The matron of the household would then go out the door, and upon re-entering would call "Briget, Briget, come in, thy bed is ready." The straw dolly was then placed in the bed, and the candles allowed to burn out. In this way the Goddess was welcomed back into the home, and Spring would soon follow.

The Celts also regarded wells and springs as sacred places, as well as places of entrance to the Otherworlds, or the Lands of the Fairy. Many of these wells and springs were thought to bestow various magickal properties upon those who drank from them or washed in them. Wells come under the patronage of Brigid, and on Imbolc they are adorned with garlands in her honor.

Ostara

The next festival in the cycle of the year is known as Ostara, or alternately as Eostre. It occurs at the time of the Spring Equinox, when day and night are of equal length once again. It is one of the major fertility festivals, celebrating the return of the fertility of the earth, as well as the magickal stimulation thereof. The annual renewal of the earths fertility was seen as a re-enactment of the original moment of creation, and thus, by dramatizing this within the rituals, the earth was assured a good and fertile year. It is a time to celebrate the freedom from the disciplines and restrictions of winter, to begin new magickal projects, and to celebrate life. Offspring, both animal and human, were especially cherished and revered at this time. Often, through the long cold winters with short supplies of food, young animals and babies (who are the weakest) would often become ill and die. Families were especially grateful for those who managed to survive the winters, and considered them to be specially blessed.

The spring Goddess of fertility was known to the Saxons as Ostara, or Eostre, from whom we get the name of this Sabbat, as well as the Christian festival of Easter. To the Welsh she was Olwen, or Niwalen, to other Celts she was known as Ellyn. All of these were essentially the same Goddess, who brought with her the power of awakening life. The trefoil, or clover, the egg, and the hare are all sacred to her, for they are symbols of the fertility of spring. It is said that for the love of Olwen all plant and animal forms display their life-giving powers, and the goddess rewards them by granting them abundance.

The symbol of the egg comes from a Druidic story about the creation of the world. Once upon a time, the Great Goddess took the form of a bird, and laid the world egg. It was warmed by the Sun god, and in due time it split open; thus the world was brought into being. Eggs were often colored red to symbolize both the Sun, and the color of blood, which is the carrier of the life force.

Giant wheels having eight spokes were often made of oak wood and then set alight on hilltops and rolled down into a pond or lake. This represented the imbuing of the sun's energy into the damp cold earth, thus representing the act of creation, and the radiation of fertility through-out the nearby lands. The Firewheels and bonfires of this time were kindled only with a special flame, known as the "Needfire". The Needfire was always kindled by friction. A wooden stick is twirled in a small hole cut in a log. When the fire begins it is considered the magickal spark of life. Obviously the act of creating this type of fire was a symbolic sexual act, again dramatizing the moment of creation.

Another element of Ostara is the baking and eating of hot cross buns. These are symbolic of the Goddess' power of fertility, and were often blessed and then eaten by both humans and domestic animals.

Following Ostara we come to the second most widely known Wiccan festival, that of Beltane, or May Day. This beautiful and inspirational celebration of life, also known as Rudemas or Walpurgisnacht, is another of the Celtic Fire Festivals. Second only to Samhain as a power tide, Beltane marks the start of the second half of the year. As Samhain marked the gateway into the realms of the spirit, Beltane marks the gateway into the realms of form and body.

Beltane

The word Beltane means "the fires of Bel". Bel was the ancient Celtic god of fire, who also had a strong connection with the sun, as the fire which "sparks life". To pass over, or jump the balefires at Beltane made of the nine sacred woods was to guarantee both one's luck and one's virility. Wiccans have an old saying "Caught between two balefires", which means "to be in a dilemma". There is an amusing story of a young man, who on Beltane eve could not decide which of the balefires he should jump over -- the one for luck, or the one for love. As a result, he jumped over neither, and thus had no luck or love at all.

Beltane festivals are joyous and high-spirited. The earth is bringing forth new life, and the Goddess is seen as manifesting in the blossoms covering the lands. The celebration of Beltane includes women and maidens bathing in the May dew, bringing home May, the choosing and crowning of a May King and Queen, and the weaving of the Maypole.

The traditional robe of the May Queen, who represents the Goddess, is a gown of green, with a circlet of wild flowers for her hair. This symbolizes the blossoming and fertility of the earth. The robe of the May King, who represents the God, is of gold and blue, the colors of the sun and sky. Old legends say that if a female rises before dawn to bathe in the dew which lies upon the meadows on Beltane morn, that she would retain great beauty for the following year. It was believed that on this one morning only, the dew was the distilled essence of the Goddess' beauty.

This was, in olden days, the only time of the year when the taboo on the hunting and eating of the hare was lifted. The hare was a symbol of the Goddess, as has already been mentioned. As the Goddess was pursued by the God, and then gave herself to him, so too could her representative, the hare, also be chased and caught. The life of the hare was offered to the Goddess as a sacrifice, and then the body was taken home and prepared for the feast. The hare is also seem as another symbol of the Goddess' power of fertility.

The Maypole is a phallic symbol, which represents the God at the peak of his virility. It is traditionally cut from one of the trees sacred to the Goddess, so that it would always lead him to her. It represents the union between earth and sky, with the fertilizing powers of the sun being disseminated through-out the fields. People would decorate the pole with garlands of flowers which were collected while bringing in the May. The unmarried men and women would form a circle around the Maypole and would dance around it, merrily weaving ribbons and yarn in and out. The circle of people represented the female principle, which was being fertilized by the male principle, with the weaving dance being an enactment of the love chase. All the young folk of the village would participate in the collection of the May flowers. Thus they brought home the fully awakened powers of nature into their human community, thereby assuring the fertility of the village.

Litha

Our next Sabbat is most widely known as Litha, and it occurs at the time of the Summer Solstice. Sometimes it is called the Feast of the Lord of Light. It is the celebration of the peak of the Sun God's power. It is a time of fullness and of ripening, as we begin to see the outer signs of the fulfillment of the promise of Spring. Thanks are given for the growing crops, and for the riches of the earth. Life, energy, and the projects begun at Springtime, are now flourishing and growing.

The Summer Solstice is the longest day of the year, after which the days begin to grow shorter once again. This is the peak of the solar tide, and this Sabbat embodies the full vigor of the sun. It also represents the mature phase of a person's life, its realization and consummation. The celebrations of this festival include the burning of a oak wood bonfire as a symbol of the sun, scrying or vision gazing in a cauldron filled with spring water and adorned with flowers, dancing and athletic games. It was also sometimes the enactment of the sacred marriage of the God and Goddess, which is the reasons why today June is the favored month for marriages.

The second sight is a gift or talent, inherited by some, learned by others. At this Sabbat Vision Garlands were woven of Mugwort, which enhances second sight, St. John's Wort and Vervain, both sacred to the sun, and Larkspur, which improves ones vision. Gazers focused on the fire through the central hole of the garland to see if you could perceive the face of the persons whom they would marry. At the end of the evening the garlands were thrown into the bonfire, where they were thought to carry away any negativity from the owner, thus conferring a purification.

It is also believed that on this day all water has special magickal value. At this time our lore says that Litha, the Goddess of Summer taught the Wicca her secrets, that they might always be passed on. These teachings included the knowledge of herbs and healing as well as the Mysteries of the Waters of Life. Litha also taught the magick of the Seed, which contains the mysteries of creation. The Goddess is also credited with establishing the tenets of the craft, and the proper celebration of rituals.

Another symbolic event of this Sabbat is the enactment or retelling of the story of the Oak King and the Holly King, who represent the light and the dark half of the year. It was said that on this night they would fight, with the Holly King winning, and thus the long days give way to the dark half of the year.

Lughnasadh

The seventh Sabbat of the calendar is known as Lughnasadh which means Feast or Games of Lugh. It is also sometimes called Lammas, meaning Loaf Mass. It is the time of the first harvest, and the first grains of the fields were baked into a ritual loaf, hence the name. Lugh was an Irish sun god, and this festival is dedicated to him.

The celebrations of the first harvest are full of joy and high spirits. In addition to the offerings of ripe fruits and flowers there were often foot races, games of valor and skill, feasting, drinking and story telling, a divinatory cake, and a visit to the nearest large body of water for immersion in its healing waters.

It was traditional for as many clans as possible to gather together on this important occasion. Many tournaments and games were held between various clans and tribes, and generous prizes were bestowed upon the winners. The Celts are a sporting race, who love to show off their prowess and valor.

Often Lughnasadh morning is spent in the woods gathering acorns, berries, mushrooms and crab apples. These plants of the wild harvest were considered the gifts of the Goddess. These along with the first fruits of the orchards and first grains of the fields were brought to the sacred groves to be blessed by her priestesses. The divinatory cake was made from these first grains, and was an important part of the day's feast. Often rings were baked into the cake, or sometimes beans, and those who received them in their slice were considered to have the luck and fortunes of the gods bestowed upon them.

It is said that on Lughnasadh day, even the most improbable wish can become a reality. This comes from the story of Lugh, who wed a maiden made of flower blossoms, after his mother said he could marry no one of flesh and blood. The meaning of this is that what we wish for in our hearts often finds some way of manifesting.

Mabon

The last Sabbat of the Wheel of the Year is called Mabon. It occurs at the Fall Equinox, when night and day are again equal in length. Time seems to stand still as we enter into the transition from the Powers of Light to the Powers of Darkness. It is time to say farewell to the Sun, who has fully matured, passed his prime, and is now preparing for his descent into the Otherworlds. It is a celebration of thanksgiving for the blessings of the year, such as food, clothes and shelter; a time of richness and crispness after the heavy heat of the summer. It is a time to celebrate the realization of the fruits of our labors, and to look forward to the rest and repose afterwards. As such it is also the time to prepare the spirit for an interval of introspection and inner growth.

Cerridwen is a Celtic Goddess of Autumn, to whom was entrusted the guardianship of the Seed, as well as the arts of Prophecy. She was able to look into the mysteries of the dark of winter, as well as into the Otherworld. Her symbol is the cauldron, and her sacred fruit is the apple; which when cut crosswise, reveals the five pointed star, a symbol of magick, and of Wicca. All nuts, being forms of seeds, are considered sacred to her.

To the ancient Celts paternity was not as important as the sharing of the same mother. The Lord of Darkness therefore becomes the brother of the Lord of Light because Cerridwen gives to both of them the gift of life. Legend has it that on this night Witches went deep into the forest to a hidden lake, where the shrine of the Cauldron of Cerridwen stood. By the powers of the Cauldron they invoked Cerridwen to appear. In the shimmery waters of the cauldron they saw a beautiful young woman's face. The Witches spoke to her of the loss of Litha, the Goddess of Summer, who passes when the harvest is over, and their fear that nature would grow cold and die. Cerridwen spoke to them, in a sweet and clear voice. She said that she would not prevent the winter from coming, for it was necessary that all things must rest. But she would slow its arrival, giving everyone the time to make their preparations. Thus was born the first day of Autumn.

She also told them not to grieve over the loss of Litha, the Goddess of Summer, for just as the Moon changes in the heavens, so too do the Goddesses on earth. Each one has special knowledge to teach, and the Wise Ones should learn the lessons that each had to share. Cerridwen also explained to them that death was not an end, and that the spirit was immortal, therefore death was not something to be feared, but was merely another transition into the next phase of being. To remind them of their immortality, Cerridwen gave them the gift of white swans and wild geese.

As the Guardian of the Mysteries of the Seed, Cerridwen also assured them that the magick of life would continue, and in due course of time the seed would once more bring forth the abundance of life.

And so with the harvest completed, people prepared for winter by putting away provisions for the time to come. The grains are ground, the meat is salted, fruits are dried, and seeds are stored. Wine, ale and mead are brewed, and the people celebrated the Harvest Home. And thus the Wheel of the Year turns, and we come a full circle through the seasons, back to the time of Samhain once again.

Why should we bother to learn and use the Wheel of the Year? By celebrating and acknowledging the eight points of the Wheel of the Year, we learn more about the divine creation around us, and we learn to move in harmony with it, and with the creatures who share it with us. As we learn about ourselves, we also learn to rise above the fears and frustrations that can accompany life, to accept ourselves and others as we are, and to experience the joy and love that exists within our lives. As we learn about the Gods, we draw closer to them, and thus we also learn understanding, acceptance, humor, and thankfulness. What better reasons does anyone need?