Moved to Oregon from Balto, MD, '83, to the coast in '99. Love gardens, the outdoors and the ocean, and write about it in a daily newsletter. Shared!
By: CoastalAnja , 3:39 PM GMT on May 12, 2012
Waldport’s Great Garage sale is today!!!!!
Shari, the Henna Candle Lady is going to be there with henna painting and she’s also going to have a table of gifts baskets and other products.
Marius and Rowan have a table of antique and vintage glassware, among other things.
We have a bunch of inexpensive glassware and other household items, a rack of new and used clothing, plus a box of some brand-new, still in the bag clothes, plus a $1 per item box and one box of freebies!
We don’t know what the other folks who were intending to come will have or if they’re going to be there, actually….
I’m still running the Herbs Workshop and Care & Feeding of a Rock Tumbler and the Sewing workshops today, along with the garage sale.
Fawkes took Tempus down to the shop to open, then came back up to the house and we made bread, honey-butter and a sweet cheese, washed a bunch of stuff, collected the last of the garage sale items, and then headed for the shop. Once I got there it was a whole afternoon of tag and price and inventory, and place on the sale table, but we’re ready to go.
I did get the ground pine tip bottles labeled, but only made another small dent in the pile. That’s taking a while…. And I *still* forgot the nasturtium seeds….
I also forgot to say that we saw a bunch of what I think were some kind of phalarope when we were down on the beach the other night. They were larger that the usual sandpipers and very dark, swimming close to the beach. When they took off they didn’t look like ducks, but still flapped their wings very fast, but only to catch up with the rest of the bunch.
It’s bright sunshine, already nearly 60 and expected to get warmer, a perfect day to come to the garage sale and check out the shop while you’re here!
The shop opens at 9am, today because of the garage sale. Spring hours, 11am-7pm, Thursday through Monday. If we’re supposed to be closed, but it looks like we’re there, try the door. If it’s open, the shop’s open!
Love & Light,
Café Press Products from Ancient Light - http://www.cafepress.com/ancientlight Everything from T-shirts to pillows to coffee mugs to journals with witchy or just fun designs! Take a look at the new Badger Totem designs!
Spoonflower Fabrics - http://www.spoonflower.com/profiles/coastalanja The newest designs are in the Anja’s Spring Garden collection (think daffodils in the snow and violets…). We have designs for sale in the Bugs ‘n Slugs Collection, the Garden Collection and Mushroom Collection and the Pagan Collection is coming soon.
Our Circle’s site! http://www.ancientlight.info/circle/ Add things by e-mailing me here. firstname.lastname@example.org
The Moon is waning gibbous. Waning Moon Magick - From the Full Moon to the New is a time for study, meditation, and magic designed to banish harmful energies and habits, for ridding oneself of addictions, illness or negativity. Best time for draining the energy behind illness, habits or addictions. Magicks of this sort, started now, should be ended before the phase change to the New Moon. This phase lasts until Saturday at 5:52pm.
Last-quarter Moon (exact at 5:47 p.m. Eastern Daylight Time). The Moon rises in the middle of the night, looking lopsided and awkward in dim Aquarius.
Brilliant Venus is dropping lower in the west-northwest every evening this month. A telescope shows it enlarging and waning in phase; it's swinging ever closer to the line between us and the Sun. Look a little to its right for the much fainter star Beta Tauri . As of tonight the planet and star are 1½° apart.
In a telescope, Venus is a crescent becoming more interesting all the time. It has enlarged to about 46 arcseconds tall while waning to about 15% sunlit; watch it changing daily. You may even see Venus's crescent shape with good, firmly braced binoculars.
Celtic Tree Month of Saille Willow Apr 15 - May 12
Celtic Tree Month of Huath Hawthorn May 13 - Jun 9
Goddess Month of Maia runs from 4/18 - 5/15
Goddess Month of Hera runs from 5/16 - 6/12
Runic half-month of Lagu, 4/29-5/13 Representing the flowing and mutable forces of water, Lagu symbolizes life, growth and waxing power of this time of year.
Runic half-month of Ing, 5/14-5/28 - Male consort of Nerthus, the Earth Mother, Ing is god of the hearth. This time of year expresses potential for abundant growth. (Nigel Pennick, The Pagan Book of Days, Destiny Books, Rochester, Vermont, USA, 1992, p. 70.)
Sun in Taurus
Moon in Aquarius
Saturn retrograde, Juno retrograde, Pluto Retrograde
©2012 M. Bartlett, Some parts separately copyright
Sat. May 12 – Waldport’s Great Garage Sale (We’ll have people the days before and after…)
5/12 – Saturday, 11am - Herb Workshop
Noon-ish – Care and Feeding of a Rock Tumbler
3pm - Sewing Workshop
5/13 – Sunday, 10am – Wicca 101
Noon - Brea’s Elements (counseling)
2pm - Practical Craft
5/14 – Monday – 6pm – Wicca 101 – Lesson 1-2
Tuesday, May 15, 2012 - 9:00 AM - 4:00 PM - Rural Tourism Marketing on a Shoestring Workshop - Overleaf Events Center at the Overleaf Lodge, $5.00
Wednesday, May 16, 2012 - 9:00 AM - 4:00 PM Fundraising for Tourism & Developing
Action Teams Workshop - Overleaf Events Center at the Overleaf Lodge, $5.00
5:00 PM - 7:00 PM - FREE EVENT: Community Tourism Kickoff, Location: Ona Restaurant, Yachats
http://industry.traveloregon.com/Departments/Tour ism-Development/Oregon-Rural-Tourism-Studio-1.aspx http://industry.traveloregon.com/Departments/Touri sm-Development/Oregon-Rural-Tourism-Studio-1.aspx
5/16 – Wednesday, 3pm – Herbs Outdoors – (no class this week)
5/17 - 3pm, Crones’ Tea
5/17 – 5pm - Wicca 103 – Lesson 5/6
Sun enters Gemini, 5/20 8:16am
New Moon, 5/20, 4:47pm
5/23 – Wednesday, 7pm, esbat, Diana’s bow
June 1-3 – Psychic Fair – Special Guest, Tanya Lester, Tasiographer
6/1 – Friday, Tea Leaf Reading Workshop 7pm – by donation
6/2 – Saturday, 10am-6pm - Tea Leaf & Tarot Readings by Tanya Lester, Tasiographer
6/2 – Saturday, 11am - Herb Workshop
Noon – Care & Feeding of a Rock Tumbler
3pm - Sewing Workshop
6pm - Metta Meditation
7pm – Movie Night, showing ? (discussion follows)
6/3 – Sunday, 10am-6pm - Tea Leaf & Tarot Readings by Tanya Lester, Tasiographer
6/3/ – Sunday, 10am – Wicca 101 Noon - Brea’s Elements (class)
1pm – Free showing of ?
3pm – Discussion follows movie
6/4 – Full Strong Sun Moon at 4:12am, Pathfinding Horse Moon
6/7 – Thursday – Waldport Chamber of Commerce meeting, Salty Dawg Restaurant – Noon
Waldport City Council Meeting – 2pm
Oregon Coast Pan-Pagan Gathering, Friday – Sunday, September 28-30
May. 12, 2012, Rise, Set
Actual Time, 5:51 AM PDT, 8:34 PM PDT
Civil Twilight, 5:18 AM PDT, 9:07 PM PDT
Nautical Twilight, 4:36 AM PDT, 9:50 PM PDT
Astronomical Twilight, 3:47 AM PDT, 10:39 PM PDT
Moon, 1:46 AM PDT, 12:42 PM PDT
Length Of Visible Light, 15h 49m
Length of Day, 14h 42m
Tomorrow will be 2m 17s longer.
Waning Gibbous, 53% of the Moon is Illuminated
Saille Willow Apr 15 - May 12 - The Willow in the Tree alphabet stands for the female and lunar rhythms of life. She is water-seeking, thriving from preference on the damp margins of lakes and streams or across the low-lying water meadows. Water and the tidal movements of the sea are governed by the pull of the moon. The moon in its monthly rhythms is female, contrasting with the male sun's daily and yearly turnings. In several ways, the Celts held women in higher regard than we do today. On the material level, women were property owners, and whoever controlled the property controlled the marriage. Women of all types and ages appeared in the Celtic pantheon, the spiritual strength and life-giving qualities given by both female and male recognized equally. There were colleges of Druidesses - learned women and teachers - respected equally for their gifts of see-ship, often expressed through dreams, or night visions.
Magical Associations: Romantic love, healing, protection, fertility, magic for women.
Saille - WIllow Ogam letter correspondences
Color: listed only as bright
Meaning: Gaining balance in your life
to study this month - Ohn - Furze Ogam letter correspondences
Color: Yellow Gold
Meaning: Information that could change your life
Celtic tree month Huath Hawthorn May 13 - Jun 9 - I am fair among flowers - Color: Purple - Class: Peasant - Letter: H - Meaning: Being held back for a period of time - Hawthorn - Like willows, hawthorns have many species in Europe, and they are not always easy to tell apart. All are thorny shrubs in the Rose family (Rosaceae), and most have whitish or pinkish flowers. The common hawthorn (Crataegus monogyna Jacq.) and midland hawthorn (Crataegus laevigata (Poiret) DC.) are both widespread. They are common in abandoned fields and along the edges of forests. Both are cultivated in North America, as are several native and Asiatic hawthorns. Curtis Clark
Huathe - Hawthorne Ogam letter correspondences
Meaning: Being held back for a period of time
to study this month - Ur - Heather and Mistletoe Ogam letter correspondences
Class: Heather is Peasant; Mistletoe is Chieftain
Meaning: Healing and development on the spiritual level.
Tides for Alsea Bay
Day High Tide Height Sunrise Moon Time % Moon
/Low Time Feet Sunset Visible
Sa 12 Low 12:15 AM 2.6 5:52 AM Rise 1:47 AM 60
12 High 5:52 AM 6.6 8:34 PM Set 12:43 PM
12 Low 12:42 PM 0.1
12 High 7:26 PM 6.7
Affirmation/Thought for the Day – You don't have to stay up nights to succeed; you have to stay awake days.
Journal Prompt – Wiki - If you were to write a book, would it be fiction or non-fiction? What would the subject be? Who is your target audience?
All of us might wish at times that we lived in a more tranquil world, but we don't. And if our times are difficult and perplexing, so are they challenging and filled with opportunity. - Robert F. Kennedy (1925-1968) US Politician
All the perplexities, confusion and distress in America arise, not from defects in their Constitution or Confederation, not from want of honor or virtue, so much as from the downright ignorance of the nature of coin, credit and circulation. - John Adams (1735-1826) US President
All we are saying is give peace a chance. - John Lennon (1940-1980) English singer, songwriter
And do as adversaries do in law. Strive mightily but eat and drink as friends. - William Shakespeare, in The Taming of the Shrew
Believing that there
should be something more
Could not be wrong.
It is deep within
The nature of every being
To reach toward
The wondrous mysteries
Of the Universe.
It is inside us to want
The most fulfillment
In love and sex,
The warmth of family...
And we yearn
To create beautiful things
That no one else
Has thought of.
If we do not strive
For the unknown
And suffer the torments
We do not grow
We cannot improve
And we sink back
Into the mud, or to
Mediocrity. - © Copyright 2/6/06 Beth Johnson (Mystic Amazon)
Magick – Yes, I’m Pagan! By Ian Corrigan
There’s news, eh?
Yesterday was national Pagan Coming Out Day. It’s pretty much a redundancy for me, since I’m nearly as out as one can be, without actually hanging a ‘witch’ shingle or raising an idol in the *front* yard. (The one is the back yard can’t be seen from the road.) My friends, family and bosses know, and if every co-worker doesn’t know it’s only because we have a pretty religion-neutral workplace where the subject doesn’t come up. Nevertheless I’m a Pagan, and proud to wear the label.
I must admit finding the unwillingness of some folks to adopt the label to be rather puzzling. Yes, I know it isn’t an authentic label from any ancient culture. I know it may be an invented term probably first popularized by Christians to describe the hold-outs of the Old Religion. I know that it conflates systems from multiple cultures into a mish-mash modern term that tells very little about what any individual may believe.
Too bad. I’m willing to use it anyway. I wish more people were. One of the main reasons, I think, that the term is viewed askance is that it has no clear definition in terms of religious doctrine or even cultural description. The word is in flux, and has been for 100 years. I hope to help it settle in to refer primarily to Us. It hasn’t much use for anything else.
So, I have an ongoing philosophical project to devise a definition of the word Paganism that suits what I think are the unspoken assumptions of the movement, and doesn’t insult scholarship. The first part of that isn’t possible in any absolute sense – too many will always disagree, and our theological flux is at least as wide as the flux in the word’s definition. Still, one can apply weight to one’s end of the balance, and see how it goes…
Toward A Definition of Pagan Religions
Let’s start with the schoolboy stuff. I remind us that dictionaries trail behind usage, and are commercial indicators, not legislators of the meaning of words.
I’m rather pleased to see the online Free Dictionary give:
1. An adherent of a polytheistic religion in antiquity, especially when viewed in contrast to an adherent of a monotheistic religion.
2. A Neopagan.
a. One who has no religion.
b. An adherent of a religion other than Judaism, Christianity, or Islam.
4. A hedonist.
(Odd that 'hedonist' isn't on the offensive list...)
1: a person holding religious beliefs other than those of the main world religions: a Muslim majority had to live in close proximity to large communities of Christians and pagans
2: dated, derogatory a non-Christian.
3: a member of a modern religious movement which seeks to incorporate beliefs or practices from outside the main world religions, especially nature worship.
It is interesting that the current language says “the main world religions”. Just a decade ago it would surely have said “Christianity, Judaism or Islam”, and maybe not Islam.
Merriam Webster gives:
1: heathen: especially : a follower of a polytheistic religion (as in ancient Rome)
2: one who has little or no religion and who delights in sensual pleasures and material goods : an irreligious or hedonistic person
In all three cases I’m pleased to see that neopaganism is given as one of the standard definitions of the word, and that two of the three give traditional polytheism as a/the defining characteristic. Usage has long abandoned the use of ‘Pagan’ to refer to ‘any non-Abrahamic religion’. Dictionaries are following suit, and hopefully on-line pontificators on the topic will catch up.
Also interesting is the ongoing development of the understanding of the etymology of the term.
The Online Etymology Dictionary gives:
pagan late 14c., from L.L. paganus "pagan," in classical Latin "villager, rustic, civilian," from pagus "rural district," originally "district limited by markers," thus related to pangere "to fix, fasten," from PIE root *pag- "to fix" (see pact). Religious sense is often said to derive from conservative rural adherence to the old gods after the Christianization of Roman towns and cities; but the word in this sense predates that period in Church history, and it is more likely derived from the use of paganus in Roman military jargon for "civilian, incompetent soldier," which Christians (Tertullian, c.202; Augustine) picked up with the military imagery of the early Church (e.g. milites "soldier of Christ," etc.). Applied to modern pantheists and nature-worshippers from 1908.
That’s all just as I would have said, ten years ago. Lately it has been noticed that ‘pagus’ doesn’t refer to anything specifically rural or countryside. The meaning of ‘district limited by markers’ applied to urban areas as well as to country districts. As a modern metaphor we might think of ‘wards’ or ‘parishes’. Culture being what it was in a tribal or post-tribal Indo-European nation each district would have had its constellation of temples and shrines, around which the natives would have grown up. So if ‘pagan’ has a meaning derived from its etymology (always a chancy claim…) it might be ‘local’. Pagan religion was/is the religion of the Gods of the place where you live.
In this context one can see why even later polytheist Hellenes, for instance, might have used it as a term of disdain. As cosmopolitanism crept into culture, with the establishment of multi-ethnic cities and multi-state empires in Europe, the ‘religious marketplace’ would have come into existence. Many intellectuals and fashionable aesthetes would have been interested in foreign cults, brought in strange books from eastern lands, etc. The fashion in Rome before Christ, for instance, was certainly for various mystery cults – Isis, Dionysus/Orpheus, the fashion for Judaism and the rising monotheism of the Neoplatonists. Those who clung to their local Olympian gods in the old way of sacrifice and blessing might have seemed unfashionable to the literate classes. Unfortunately, that’s all surmise on my part, until we find some snippet of text from the period. It does make sense of the term ‘civilian’ since ‘pagan’ would have most directly meant ‘local’ to the world-travelling legions.
So we find ourselves with both polytheism and locality as characteristics. That’s good so far. What we don’t find is any sense of Pagan applies exclusively or primarily to rural or countryside settings. One hears occasional complaints that ‘urban Pagan’ is a linguistic contradiction. Recent scholarship says it ain’t so.
In later usage the political church used Pagan to refer to all those who held to any of the previous cults or sects. Since the church was willing to consider all of those gods as members of Satan’s single conspiracy of demons it made it possible to imagine a single ‘religion’ that the Christian religion was set against. Thus when that church encountered the tribes of the north they recognized Paganism as well. Of course they were more or less right. The religions of Greece, Rome, Gaul, Germany, and the Isles were similar enough to be recognizable to literate commenters, though different enough to be remarked upon. But rites of sacrifice to great powers, and local cults of stone, trees, wells and springs, as well as varieties of ancestral and ghost religion would have been as recognizable as Lutheranism to a Catholic.
Here we enter a phase where the literate observers of the traditions we seek to emulate are writing from a position of active opposition to what they observe. Mostly we have the laws written by churchmen forbidding the continuing remnants of the Old Religions. In these the most common references are to the making of offerings to wells, stones and trees, along with formulaic language forbidding ‘witchcraft’ or ‘ill-working’ that surely refers to practices that would have been called part of religion by the previous generations. To me, that is enough to indicate the practice of the veneration of ‘natural’ or material presences as the habitations of spirits. That, in turn, is enough for me to refer to the Paganism the churchmen observed as ‘nature worship’.
I know that there are segments of the polytheist scene that resist the term ‘Nature Worship’. I must admit to being puzzled at that. Sure I direct my ‘worship’ (that is, my ritualized respect) mainly to the Gods and Spirits. I don’t see how the Gods and Spirits can be conceived of as outside of nature. Isn’t the idea of a ‘Creator’ that exists outside of the existing cosmic order an Abrahamic thing? Didn’t the Gods arise from the Mater-ial of the world, whether in the First Slaying or from the Cosmic Egg or the Stuff of Night, etc.? To me the whole cosmological picture of Indo-European religions places Gods, Spirits and all *inside* what one might call nature.
All that aside, if one makes offering to a spirit that lives in a tree or stone or pool, that is nature worship. To be clear, this has zero to do with one’s position on political environmentalism, or on any specific model like the Gaia Hypothesis. Traditional Paganism seems plainly to declare that divinity can be present in and as objects in the material world. It is also plainly acceptable, even desirable, to understand divinity as specifically present in or as the object. We can discuss whether some separation between spirit and matter might exist, but we’ll be doing it as we make offerings to a tree or mountain. Even those who make offerings to stars are honoring nature.
So we find ourselves with polytheism, locality and the divine-in-nature as visible characteristics of what has been previously called Paganism. Do we find those in Neopaganism? In fact we do. While the theological discussions of the nature of the Gods in Neopaganism ranges from monism to abstract duotheism to various ever-firmer polytheisms, our practice almost always includes addressing the spiritual in multiple names and persons. The ancients never asked one another whether the Gods were ‘aspects’ of one another, except in moments of philosophizing, and we needn’t either. It simply isn’t important for us to agree on how many gods there “really” are, or what their natures might be, to worship together or to accept that we are part of the same broad religious tradition, which I think it would be simplest to call Paganism.
Locality is the rule in modern Paganisms. While books may transmit broad concepts and some specific images of the Gods and Spirits, every living-room circle or one-woman shrine will make their own connections with the Powers. We can agree that all of our local Hecates are presences of Hecate, but Your Shrinage May Vary as to flavor, potencies or cult from the Hecate in the next pagus. Usually it is poets, who have to entertain in multiple neighborhoods, who have to be able to speak of Hecate (or whomever) in a way that all will recognize. If we were all to simply Pagan up, it would be entirely consistent to simply welcome every hearth-god and local cult as another aspect of the religions. Disputes about who is correct are just irrelevant to a polytheist attitude toward the practice of religion, though they were probably inevitable in the ale hall or symposium.
How nature-grounded is Neopaganism? Not enough yet, imo, but progress is being made. Re-enchanting the landscape isn’t a decision you can make on Facebook. It will take a generation or three to start to have storied places of our new Paganism in North America. Living rooms just won’t be preserved long enough. One can watch the work happening through various blog-windows on the internet as modern spiritual workers make new alliances, meet the guardians of local places, and develop local nature-based cults. Some of our success in securing and remembering storied places may be would up with our ability as a movement to develop institutional management of land and money. That can only be made easier by being willing to join together under a generic banner that makes room for all our local variants.
Finally, it seems to me that some folks resist the label ‘Pagan’ because they don’t wish to be associated with certain others people who use the term. For this I have nothing but disdain. Do these folks think they are sooo cool that they would lose cool-points by wearing the same label as less cool people? Are they concerned that their own coolness will allow less cool people to claim unworthy coolness by association? In personal style I am more like a tie-dye hippie than a business-suit professional, but if I can stand to be associated with various Euro-Pagan followers of Evola, Guenon, etc, then I think even conservative polytheists can stand to be associated with me, in order to grow a Pagan movement that can have a useful impact on western culture.
Pagan isn't a term that can tell much about the specific spirituality of any adherent. Truly the same can be said for the term Christian or Hindu. While Christianity often pretends unity around scripture and tradition the practices and beliefs of members vary widely from sect to sect, and also from believer to believer. No amount of legislated doctrine can prevent people from developing their own opinion. However 'Pagan' can serve as a general tag for most of the polytheistic, mystical paths that have grown up in or near it. We freely use the term 'bread', but to hear something called bread tells us very little about its actual composition, style or flavor. It remains a useful term, as does Pagan.
(Engage full soap-box-mode) So I really do encourage those who are polytheists (that includes animism, for me) who seek to work their spirituality in the land where they dwell with the spirits that are part of their work to be willing to stand with others in identifying as ‘Pagan’. There’s not a reason in the world not to.
Posted by IanC at 4:23 AM
I'm a Neopagan of the Druidic sort, interested in Celtic polytheism as it might manifest for modern people in North America. I'm also an occultist, broadly interested in arcane and magical systems and ideas, from medieval grimoires through Hindu Tantra and Asian shamanism to Thelema and Chaos Magic. I'm a fan of the folk music of the British Isles and its modern inheritors as well as of fantasy and horror lit, especially the work and legacy of HP Lovecraft.
Facebook commentary on the blog
Spanish Moss said...
I have begun using the term Contemporary Paganism when not specifically referring to a particular tradition.
By the way, I hope you do not mind that I linked your blog to mine.
May 3, 2012 7:01 AM
This is not a paragraph, Ian, but was intended originally as an *ad hoc* definition: paganism is “an affirmation of interactive and polymorphic sacred relationship by the individual or community with the tangible, sentient and/or non-empirical.”
For the rest, I doubt if I could agree more with your *Into the Mound* blog concerning the embracing and definition of ‘paganism’. The *Online Etymological Dictionary*’s definition is largely acceptable apart from what you have cited as its incorrect assumption that the *pagus* is rural. I believe that the term was originally applied to urban units such as city wards. Your stress on locality, polytheism and the divine-in-nature is spot-on.
Personally and deliberately, I prefer ‘paganism’ in lower case to ‘Paganism’ with the capital P. That was how our ‘opponents’ put it, and by-golly it is what distinguishes us from ‘their’ religions and the accompanying arrogance of attempting to formalise them into *bona fide* institutions. In today’s world, I understand and even applaud the efforts made to insure that paganism/Paganism can secure legal recognitions and protections. We may be forced into becoming a religion by default. But the broader paganism that I wish to champion is a vernacular spirituality and something natural, organic and ultimately more spontaneous. It is foundational to the whole shebang.
In actuality, I do not think paganism can be strictly defined, but I will argue that in general it *includes* an emphasis on this-worldliness, nature orientation, corpo-spirituality, enchantment, humanism, multiple and differentiated understandings of godhead and, yes, hedonism. So my only question to you would be to wonder why should hedonism be necessarily offensive?
But while you are on the soap-box proclaiming ‘Pagan’ as an acceptable and worthwhile banner label for those “who seek to work their spirituality in the land where they dwell with the spirits that are part of their work,” I am more than happy to be down in front handing out leaflets in support.
Personally I am a little cautious about attempting to extend the term 'pagan', which originated in a specifically European context, to apply to all indigenous traditions from around the world. For one thing, Christian missionaries and churches have done that for a long time, which to my mind is automatic grounds for suspicion. For another (related), I am cautious about any tendency to project my assumptions and world-view as a European-derived pagan onto other cultures. Sharing conceptual common ground is, I feel, not necessarily the same as sharing spirituality as a lived-in reality. Having said that, of course, the term 'pagan' is in flux, has been for some time now and will continue to be for the foreseeable future.
Gavin - I don't disagree. In fact, I'd like to limit the term 'witchcraft' to the remnants of euro-pagan magic as well. I decided to leave geography out of the essay mainly to avoid dealing with that particular worm-can.
Michael - thanks for the kind words. Personally I have no objection to organized religious systems, and assume that will be one of the forms taken by future Paganisms. Will I ever get out of the habit of capitalizing Pagan, which is not, I know, a proper name? mebbe not...
Given the tendency for the term 'witchcraft' to be used (and misused) with the most appalling results in places like Africa and India, that might not be such a bad idea, Ian Corrigan.
5/8/12 - 9-year-old boy with an inoperable brain tumor. Starting radiation. Family and friends asking help for him and for the children that know him. Update 4/7 He’s doing pretty well and back in school despite the treatments. Update 5/8 No news is good news.
4/16/12 – For someone who has found a dream job and wants some extra oomph to help him get it.
4/13/12 – “I am still very sick and have been for a month now - really need help kicking this on the spiritual plane - depression makes you sick and I am having a hard time climbing out of this hole. I now have bronchitis as well as the ongoing infection - see Dr again on Monday - This is probably the only request for help/healing I have ever made - but I just can't seem to kick this on my own. Whatever you think will help - I feel like I am dying a very slow and painful death.” Update 5-8 Doing better, but still need help.
Silliness – GCF: Driving Test
I'm a driving examiner for the Department of Motor Vehicles and while I was giving a road test to a young man, he went through a red light without stopping. I told him that he had automatically failed the test. We met up with his mother back at the office, and I explained what had happened. At first she was speechless. Then she asked incredulously, "He ran a red light?"
"Yes," I replied.
"Well," persisted the mom, "how red was the light?"
The views of the author are his/her own and do not necessarily represent the position of The Weather Company or its parent, IBM.
No reader comments have been posted for this blog entry yet.
Moved to Oregon from Balto, MD, '83, to the coast in '99. Love gardens, the outdoors and the ocean, and write about it in a daily newsletter. Shared!