Faces of the Black Goddess

Names
Kolyo, Cailleach Bheur, The Morrigan, (Morrigan, Badb, Macha, Nemain), Beira, Clíodhna, Nyx, Noctiluca, Bean nighe, Cleena, Mongfind, Hel, Hecate, Kali, Fata, Nicnevin, Gyre-Carling, Beira, The Moirae (Klotho, Lachesis, & Atropos), The Norns (Urdr, Verdandi, Skuld)

Station of the Wheel
North, Imbolc, February, Gate of Air, Storm Moon

Totems
Cat, Willow, Owl

Tools
Spear, Staff, Wand, Athame (Black Handled Knife), Scourge

Kolyo (meaning the "coverer" and "hidden") is Great Mother of All - Ubiquitous, Omnipresent, Immortal and Eternal. In Indo-European Paganism, it is She who drives the Divine Drama and gives birth to the Gods and Goddesses. The Supreme Spinning Goddess, She is the First Timeless Source who regenerates All. A Being and Power older than Time itself, Kolyo spins the threads of Fate.

The word cailleach (in modern Irish and Scottish Gaelic, 'old woman') comes from the Old Irish caillech ('veiled one'), from Old Irish caille ('veil'), most likely an early loan from Latin pallium ('cloak'). The word is found as a component in terms like the Gaelic cailleach-dhubh ('nun') and cailleach-oidhche ('owl'), as well as the Irish cailleach feasa ('wise woman', 'fortune-teller') and cailleach phiseogach ('sorceress', 'charm-worker'). Related words include the Gaelic caileag ('young woman', 'girl') and the Lowland Scots carline/carlin ('old woman', 'witch'). A more obscure word that is sometimes interpreted as 'hag' is the Irish síle, which has led some to speculate on a connection between the Cailleach and the stonecarvings of Sheela na Gigs.

The name may also be related to the Hindu goddess, Kali, who shares many similar characteristics

The Morrígan ("phantom queen") or Mórrígan ("great queen") (also known as Morrígu, Morríghan, Mor-Ríoghain, sometimes given in the plural as Morrígna) is a figure from Irish mythology who appears to have once been a goddess, although she is not explicitly referred to as such in the texts.

The Morrigan is a goddess of battle, strife, and fertility . She sometimes appears in the form of a crow, flying above the warriors, and in the Ulster cycle she also takes the form of an eel, a wolf, and a cow. She is generally considered a war deity comparable with the Germanic Valkyries, although her association with cattle also suggests a role connected with fertility, wealth, and the land. She is often depicted as a triple goddess, but also as a goddess with five or nine aspects. The most common combination of three is the Badb, Macha and Nemain, but other accounts name Fea, Anann, and others.

Clíodhna (Clídna, Clíodna, Clíona, but sometimes Cleena in English) is a Queen of the Banshees of the Tuatha Dé Danann. In Irish literature, Cleena of Carrigcleena is the potent banshee that rules as queen over the sheoques (fairy women of the hills) of South Munster, or Desmond. She is the principal goddess of this country. It is said the wails of the banshee can be heard echoing the valleys and glens at night, scaring those who hear as the wail of a banshee is potent and instills fear in good people.

In Irish mythology, Nemain (or Nemhain, Nemon or Neman) is the fairy spirit of the frenzied havoc of war, and possibly an aspect of the Morrígan.

Links and Link Cutting

Magical links are threads of energy fed through the astral that connect each of us and affect us in diverse ways. Links can be formed through repetitive action, great emotion, or an act of Will or magic.

While we were in the womb the first link, the umbilical cord, was formed. At birth that first cord is cut, and we become an independent life. As children we have other links, such as those to our parents and our parents to us. As we develop the links are broken or cut and new links form. As we grow into adults our links with our parents evolve into a basic heart link. As we form relationships new links form, and if they are heart links they are almost always healthy. Heart links make us more caring and give us a feeling of connection.

Some kinds of links are not as healthy. In most people there is often a tangled mess of links weighing them down,  hindering them from life. Links to our hands and feet prevent us from acting of our free will. Links to the back, knees elbows, and navel are some of the links that remain from over protective or manipulative parents. There are links from lovers past and present, If these are heart links they are good but most are there to control or manipulate us. We can and do form links to the people we fear or dislike most either by accident or in misplaced efforts to control them. Remember that all links go both ways. Negative links are draining on us and can hold us back from our potential. Link cutting is a powerful and transformational ritual in which we dispose of all negative or unnecessary links.

Every time we do spell craft or send a thought form we are connected to the work by a link. It is through this link that magical returns travel, be they good or ill. These links can be formed purposefully to weave fate.

A blood link is permanent and cannot be cut. Blood links cannot be created without your knowledge and consent. They are used for some handfasting rites and for initiation into the lineage of certain traditions of the Craft. The blood link, or red thread, connects a witch to the ancestors, gods, and mighty dead of the tradition.

The Rite of Link Cutting

You will need: The black handled knife, salt and water, a besom.  You must be skyclad.  It is best to do this ritual with a partner, who can assist you with hard-to-reach links, and act as a second set of eyes for any lingering links.

To begin cast a lay the compass and cast a circle.  Sit quietly and breathe deeply.  Sense your etheric body.  Feel and/or see the links in your energy field.  Some links may be heavy cables, others may be as fine as spider webbing.

When you are open to sensing the links, you may begin by taking up the athame and dragging it like a razor just over the surface of your skin.  Imagine you are shaving away the links.  When the athame gets too full of psychic sludge, simply shake it off and rinse it in the salt water.

You may find that certain links are too thick to cut through cleanly.  These will require you to pull them out by the root, just as you would pull a stubborn garden weed.  If after pulling a deep link you feel a psychic tear in your energy field, simply cleanse the area with salt water. This will patch up any holes in your aura left by links.

Link cutting can be stressful and emotional work.  Remember, each of these links is there for a reason!  Some of them may have been draining you for years.  You may feel a great catharsis after cutting a particularly deep link.  This is another reason it is best to perform this ritual with a trusted partner. They may be able to help you through your potential emotional upheaval.

The final link to be cut is the one leading out of the mouth and down into the digestive tract.  This link is kept for last as it is a very painful and exhausting link to remove.  Gagging and nausea are common side effects.

After you have completed the business of link cutting you will notice that the circle you are in is filled with psychic sludge that you have cast off.  Take up the broom and sweep up the sludge.  You will notice that, remarkably, the sludge does not adhere to the besom. Sweep it right through the boundaries of the circle and though your home out the back door.  Toss the salt water after it.  Return to the ritual area and take the circle down.  Rest.  The ritual is complete.

Note: After this ritual you will want to do immediate blade care on your athame, as the salt water can damage the blade.

The Three Knives

Lay of the Arthame

by Nigel Jackson

This is the Metal: it dropp’d from the sky,

A ferrous tear of the Fire-Drake’s eye,

That burned through cloud and seared the soil 

and set the furious seas a boil,

That lay in ancient pores of earth,

Til Blacksmith’s brought it to birth,

Thrice-purified in Tubalo’s fire

It suffered the ordeal of the pyre; cast into waters, hissed it’s song,

The starry viper’s iron tongue was tempered on the anvil-stone,

Til radiant as changeless bone, 

With whispered charge and wordless spell,

The gramarye of Azazel. 

The edge was ground and thus was made,

The narrow road of sharpened blade. 

This is the metal: ‘twas shaped by Cain

Who wrought the heavenly Arthame.

There are three knives associated with our tradition. These knives each represent the three realms, and the White Goddess, the Black Goddess, and the Red God. Each knife is used in a very specific and exclusive way.

The first of the knives is the black-handled blade, the Athame. It is the tool of the first realm and relates to the Black Goddess. The Athame is used for cutting and describing numen. It is used primarily to cut and direct energy links and sometimes to delineate sacred space. Gate portals are cut with the Athame, and it is the Witch's primary weapon when in liminal space.

The second knife is the white-handled blade, the Kerfane. It is the tool of the second realm and relates to the White Goddess. The Kerfane is used for cutting and carving in the physical realm. It may be used to fashion a wand, carve into a candle, cut cords, or harvest herbs. If the Kerfane is sickle-shaped and used for harvesting plant materials it is referred to as a boline. If the Kerfane is shaped like a pin and is used for inscribing materials it is referred to as a burin.

The third knife is the red blade, the Shelg. It is the tool of the third realm and relates to the Red God of the Forge, Tubal Qayin. The Shelg is used for blood magic and sacrifice. It may be used to open a small wound in the flesh in order to produce blood for oath-taking or binding links. It is also used during the Housle to activate the Red Meal as a true sacrifice. Although sterile lancets are often used in place of the Shelg for safe bloodletting in small amounts, the Shelg is still symbolically passed over the wound to seal the link to Qayin.

The three knives are used in a test of fate during initiation to bind the Witch in service to one of the three deities of our Clan.