Mabon, also known as the autumn equinox, is a pagan celebration that falls on or around September 21st. It marks the midpoint between the summer solstice and the winter solstice, signaling the arrival of fall. During this time, witches and other pagans come together to honor the changing seasons and give thanks for the abundance of the harvest. Witches who celebrate Mabon often do so by creating altars or sacred spaces dedicated to the season. They may decorate their altars with symbols of the harvest, such as cornucopias, gourds, and wheat. They may also incorporate other elements of the season, such as dried leaves, acorns, and apples.
Great sense, son of understanding
You d think this would have been apparent from the get-go, and I m sure in ancient times it was, but both wicca and, to a lesser extent, modern druidry, were set up in part as a reaction to prevailing Christianity and culture, and thus you have alliances that are somewhat artificial more of a question of defining something by what it is not, rather than what it is. Unfortunately for easy analysis, the issue with pagans is more that they believe in lots of anythings, but what those anythings consist of is open to substantial debate.
They may also incorporate other elements of the season, such as dried leaves, acorns, and apples. The colors associated with Mabon are typically deep reds, oranges, and yellows, representing the changing leaves and the bounty of the harvest. A key aspect of Mabon is the concept of balance.
Paganism, part 2: how does one become a druid? You ask nicely
W hat do pagans actually believe in? GK Chesterton's famous quote is frequently invoked: "When a man stops believing in God, he doesn't then believe in nothing – he believes anything." Unfortunately for easy analysis, the issue with pagans is more that they believe in lots of anythings, but what those anythings consist of is open to substantial debate.
I remarked in my previous article that currently pagans are realising that they don't really have much in common with one another. You'd think this would have been apparent from the get-go, and I'm sure in ancient times it was, but both wicca and, to a lesser extent, modern druidry, were set up in part as a reaction to prevailing Christianity and culture, and thus you have alliances that are somewhat artificial: more of a question of defining something by what it is not, rather than what it is. The demographic is changing these days, but a number of pagans came out of repressive Christian upbringings and fled as far as they could towards one of the principal opposites available to them.
Many pagans do believe in deities, or figures from mythology that are now treated as deities with little or no theological justification. The Welsh magician/trickster Gwydion is a case in point: mentioned in the Mabinogion, he's a dodgy anti-hero figure, now treated as a minor deity, whereas his rapist brother Gilfaethwy (happily) is not, and nor is his uncle the master magician Math. Why choose one and not the other? There's a randomness to the current Celtic pantheon, which is best explained by reference to cultural and literary factors – WB Yeats, we're looking at you – than to any theological underpinning.
Lacking much direct reference from the ancient Celts themselves – Roman reference to Celtic gods is patchy and many deities have dropped out of contemporary worship entirely – the history of current Celtic paganism emerges from the Celtic twilight of the late-19th century onwards. In wicca, the "goddess" Aradia stems from Charles Leland's 1899 novel, The Gospel of the Witches; whether Leland took her practices from old Tuscan folklore, or simply made much of it up, is in some question, but scholarly opinion tends towards the latter. Followers of Egyptian, classical or Norse pantheons are in a slightly more secure position as regards names and natures, but not necessarily where authentic practices of worship are concerned.
But it isn't necessary to worship any deity in order to be a pagan. It isn't really a set of theisms per se; rather, a way of interacting with the cosmos via a varied set of practices: following the ritual year, for example. We do count agnostics and atheists among our number, and there are a lot of people who regard deities as Jungian archetypes – facets of an entirely human psychology – rather than as anything real and "out there". There is debate about this, but it tends not to slide into anything recognisable as fundamentalism: we're not text-based; don't have a set dogma; and thus any argument is dependent on factors that are opinion-based and aesthetically or socially dictated.
What you don't tend to find in paganism are arguments as to whose god is more powerful – or more existent. Ontologically, the movements and organisations beneath this very broad banner are fluid and hyper-eclectic. You might be a follower of Horus, but that doesn't mean you're going to declare all-out war on worshippers of Baphomet. Nor do there tend to be the "angels on a pinhead" kind of disputes that arise between members of religions that have a text that is open to multiple interpretations.
This does not mean, of course, that we're an argument-free zone. Principal disagreements tend either to be much more petty (the precise timing of so-and-so's wiccan initiatory lineage, for instance); broadly political (no nice pagan likes a Nazi, and there are a handful of Aryan nation types in some traditions); or deriving from the assumption made by pretty much every practitioner of ceremonial magic that no one amongst one's peers knows what the hell they're talking about. And since pagan clergy tend to be self-appointed, or sanctioned through a usually short initiatory line, there's a dearth of authority to which appeal can be made. In many ways this makes the pagan traditions more transparent than other religions: with recent spiritualities, it's obviously easier to document their emergence and their history, plus the personalities that created them are known to a large number of individuals still living.
A friend of mine once asked a contemporary druid how one might become a druid. "You ask nicely," he replied, which more or less sums up entry into modern paganism.
‘I am the son of Poetry
As the equinox signifies a balance between day and night, witches often use this time to reflect on the balance in their own lives. They may meditate on finding equilibrium between work and rest, giving and receiving, and other areas where balance may be needed. This can be seen as a time of introspection and self-reflection as witches seek to find harmony within themselves and the world around them. Another important aspect of Mabon for witches is the act of giving thanks. Just as the harvest represents the fruits of the earth's labor, witches take this time to express gratitude for the blessings in their own lives. They may do this through prayers, rituals, or offerings made to the earth or other deities. This spirit of gratitude is seen as an integral part of Mabon, as it allows witches to acknowledge and appreciate the abundance that surrounds them. In addition to individual practices, witches may also come together in groups to celebrate Mabon. These gatherings often include rituals, feasting, and community activities. It is a time for witches to connect with each other, share their experiences, and support one another on their spiritual journeys. Overall, Mabon is a significant time for witches as it represents a shift in the seasons and a time of reflection and gratitude. It allows them to reconnect with nature, honor the cycles of life and death, and find balance in their own lives. Whether through individual or group practices, witches use this time to celebrate the abundance of the harvest and express their appreciation for the blessings in their lives..
Reviews for "The role of witches in preserving ancient traditions during the Mabon equinox"
1. Alice - 2 stars - I was really disappointed with "Witches mabon equinox". The plot felt disjointed and confusing, and the characters were one-dimensional. I had a hard time connecting with any of them or feeling invested in their stories. Additionally, the writing style was quite dull and lacked the descriptive language that usually draws me into a story. Overall, I found this book to be a letdown and wouldn't recommend it.
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5. Sarah - 1.5 stars - I found "Witches mabon equinox" to be a tedious read. The writing was overly descriptive without adding any substance to the story, making it a struggle to get through. The characters lacked personality, and the plot was predictable and unoriginal. It felt like a watered-down version of other books in the genre, lacking the depth and complexity I expected. Overall, I was not impressed with this book and wouldn't recommend it to others looking for an engaging fantasy read.