Whispering Winds

June 2005

"Climbing the Spiritual ladder requires putting one foot above the other"


CHARMED, I'M SURE

The Ethics of Love Spells

by Mike Nichols

(reprinted with permission by author)

To gain the love of someone: On a night of the full moon, walk to a spot beneath your beloved's bedroom window, and whisper his/her name three times to the nightwind.

--Ozark love spell

It seems to be an immutable law of nature. You are interviewed by a local radio or TV station, or in some local newspaper. The topic of the interview is Witchcraft or Paganism, and you spend the better part of an hour brilliantly articulating your beliefs, your devotion to Goddess and nature, the difference between Witchcraft and Satanism, and generally enlightening the public at large. The next day, you are flooded with calls. Is it people complimenting you on such a splendid interview? No. People wanting to find out more about the religion of Wicca? Huh-uh. People who are even vaguely interested in what you had to say??? Nope. Who is it? It's people asking you to do a love spell for them!
This used to drive me nuts. I'd take a deep breath and patiently explain (for the thousandth time) why I won't even do love spells for myself, let alone anyone else. This generally resulted in my caller becoming either angry or defensive, but seldom more enlightened. 'But don't you DO magic?', they ask. 'Only occasionally,' I answer. 'And aren't most magic spells love spells?', they persist. That was the line I really hated, because I knew they were right! At least, if you look at the table of contents of most books on magic, you'll find more love spells than any other kind. This seems as true for the medieval grimoire as for the modern drugstore paperback.
Why? Why so many books containing so many love spells? Why such an emphasis on a kind of magic that I, personally, have always considered very negative? And to make matters even more confusing, the books that do take the trouble of dividing spells between 'positve' and 'negative' magic invariably list love spells under the first heading. After all, they would argue, love is a good thing. There can never be too much of it. Therefore, any spell that brings about love must be a GOOD spell. Never mind that the spell puts a straightjacket on another's free will, and then drops it in cement for good measure.
And that is why I had always assumed love magic to be negative magic. Years ago, one of the first things I learned as a novice Witch was something called the Witch's Rede, a kind of 'golden rule' in traditional Witchcraft. It states, 'An it harm none, do what thou will.' One uses this rede as a kind of ethical litmus test for a spell. If the spell brings harm to someone -- anyone (including yourself!) -- then don't do it! Unfortunately, this rule contains a loophole big enough to fly a broom through. It's commonly expressed, 'Oh, this won't HARM them; it's really for their own good.' When you hear someone say that, take cover, because something especially nasty is about to happen.
That's why I had to develop my own version of the Witch's Rede. Mine says that if a spell harms anyone, OR LIMITS THEIR FREEDOM OF THOUGHT OR ACTION IN ANY WAY, then consider it negative, and don't do it. Pretty strict, you say? Perhaps. But there's another law in Witchcraft called the Law of Threefold Return. This says that whatever power you send out, eventually comes back to you three times more powerful. So I take no chances. And love spells, of the typical make-Bobby-love-me type, definitely have an impact on another's free will.
So why are they so common? It's taken me years to make peace with this, but I think I finally understand. The plain truth is that most of us NEED love. Without it, our lives are empty and miserable. After our basic survival needs have been met, we must have affection and companionship for a full life. And if it will not come of its own accord, some of us may be tempted to FORCE it to come. And nothing can be as painful as loving someone who doesn't love you back. Consequently, the most common, garden-variety spell in the world is the love spell.
Is there ever a way to do a love spell and yet stay within the parameters of the Witch's Rede? Possibly. Some teachers have argued that if a spell doesn't attempt to attract a SPECIFIC person into your life, but rather attempts to attract the RIGHT person, whomever that may be, then it is not negative magic. Even so, one should make sure that the spell finds people who are 'right' for each other -- so that neither is harmed, and both are made happy.
Is there ever an excuse for the make-Bobby-love-me type of spell? Without endorsing this viewpoint, I must admit that the most cogent argument in its favor is the following: Whenever you fall in love with someone, you do everything in your power to impress them. You dress nicer, are more attentive, witty, and charming. And at the same time, you unconsciously set in motion some very powerful psychic forces. If you've ever walked into a room where someone has a crush on you, you know what I mean. You can FEEL it. Proponents of this school say that a love spell only takes the forces that are ALREADY there -- MUST be there if you're in love -- and channels them more efficiently.
But the energy would be there just the same, whether or not you use a spell to focus it.
I won't attempt to decide this one for you. People must arrive at their own set of ethics through their own considerations. However, I would call to your attention all the cautionary tales in folk magic about love spells gone awry. Also, if a love spell has been employed to join two people who are not naturally compatible, then one must keep pumping energy into the spell. And when one finally tires of this (and one will, because it is hard work!) then the spell will unravel amidst an emotional and psychic hurricane that will make the stormiest divorces seem calm by comparison. Not a pretty picture.
It should be noted that many spells that pass themselves off as love spells are, in reality, sex spells. Not that there's anything surprising in that, since our most basic needs usually include sex. But I think we should be clear from the outset what kind of spell it is. And the same ethical standards used for love spells can often be applied to sex spells. Last year, the very quotable Isaac Bonewits, author of 'Real Magic', taught a sex magic class here at the Magick Lantern, and he tossed out the following rule of thumb: Decide what the mundane equivalent of your spell would be, and ask yourself if you could be arrested for it. For example, some spells are like sending a letter to your beloved in the mail, whereas other spells are tantamount to abduction. The former is perfectly legal and normal, whereas the latter is felonious.
One mitigating factor in your decisions may be the particular tradition of magic you follow. For example, I've often noticed that practitioners of Voudoun (Voodoo) and Santeria seem much more focused on the wants and needs of day-to-day living than on the abstruse ethical considerations we've been examining here. That's not a value judgement -- just an observation. For example, most followers of Wicca STILL don't know how to react when a Santerian priest spills the blood of a chicken during a ritual -- other than to feel pretty queasy. The ethics of one culture is not always the same as another.
And speaking of cultural traditions, another consideration is how a culture views love and sex. It has often been pointed out that in our predominant culture, love and sex are seen in very possessive terms, where the beloved is regarded as one's personal property. If the spell uses this approach, treating a person as an object, jealously attempting to cut off all other relationships, then the ethics are seriously in doubt. However, if the spell takes a more open approach to love and sex, not attempting to limit a person's other relationships in any way, then perhaps it is more defensible. Perhaps. Still, it might be wise to ask, Is this the kind of spell I'd want someone to cast on me?
Love spells. Whether to do them or not. If you are a practitioner of magic, I dare say you will one day be faced with the choice. If you haven't yet, it is only a matter of time. And if the answer is yes, then which spells are ethical and which aren't? Then you, and only you, will have to decide whether 'All's fair in love and war', or whether there are other, higher, metaphysical considerations.


For certain is death for the born

And certain is birth for the dead;

Therefore over the inevitable

Thou shouldst not grieve.

Bhagavad Gita (250 BC - 250 AD), Chapter 2



The Offended Rolling Stone

(Pawnee)

Coyote was going along, and as he had not had anything to eat for some time he was very hungry. In the evening he went to a high hill and sat down. Early the next morning he started again. He came to a big round stone.
He took out his knife and said: "Grandfather, this knife I give to you as a present. I want you to help me to get something to eat."
Coyote went over a hill, and there in the bottom was a village of people. He went into the village and he could see meat hanging on poles everywhere in the camp. He went into one of the tipis and the people in the tipi roasted a piece of meat for him. just as he was about to taste of the meat he thought of his knife and said: "Why did I give my knife to that stone? I should have kept it and then I should have been able to cut the meat without having to pull it with my hands." He asked to be excused and went out.
He went to where the stone was. He said: "Grandfather, I will have to take back this knife, for I have found a village of people with plenty of meat." He went over the hills and into the bottom, but there was no village there. Coyote went back and returned the knife to the stone. He went back over the hills and there saw the village and he entered one of the tipis.
They placed before him some meat. He began to chew the meat. He thought of his knife. He went back to the stone, and as he took the knife the stone said: "Why do you take the knife away from me? I am now going to kill you."
Then the stone ran after the Coyote. Coyote ran and came to a den of Bears. He told the Bears that a person was running after him and he asked them to help him. The Bears said that they were not afraid of anything. They asked what the thing was, and he said it was the stone. The Bears said: "Keep on running.
We can not do anything with the stone." The stone was close to Coyote when he came up to another den of Mountain-Lions. They also told Coyote to pass on, as they could not do anything for him. After a while Coyote came to a Buffalo standing all alone, but when the Buffalo found out that it was the stone running after Coyote he told him to pass on.
At last Coyote came to a place where the Bull-Bats stayed. Coyote said: "Grandchildren, there is a person running after me." The Bull-Bats then said: "Enter our lodge and remain there."[146] When the stone came rolling up it said: "Where is that person who came here?" The Bull-Bats did not reply and the stone became angry.
Then the Bull-Bats said: "He is here and we are going to protect him." The Bull-Bats flew up and then down, and they expelled flatus on the stone. Every time they did this a piece broke off from the stone. The largest Bull-Bat came down and expelled flatus right on the center and broke the stone into pieces. Then the Coyote was told to come out and go on his way.
Coyote started off, and when he got over the hills he turned around and yelled at the Bull-Bats and said: "All you big-nosed funny things, how you did behave to that stone." The Bull-Bats heard it and did not pay any attention, but he kept on making fun of them. Then the Bull-Bats flew up in a group, and came down, and with their wings they got the stones together again and started it to rolling, and said: "Go and kill that fellow."
The stone then ran after Coyote and Coyote tried to get away, but he could not. At last he gave out. He jumped over a steep bank and the stone was right behind him. As Coyote struck the bottom, the stone fell on him and killed him. This is why we used to find dead coyotes in the hills and valleys.


Moloch

Greetings folks: On occasion while doing some research, I stumble across an odd and fascinating piece of information. The God known as Moloch is one of these tidbits. Moloch is known as a Sun God of the ancient Canaanites. His name is derived from a combination of Melech which stands for "King" and from Bosheth which stands for "shame".  During my research I have seen references to him as both a God and/or as a demon, as well as a mortal king.
He is mentioned numerous times in the Christian bible, for instance there is a reference where King Solomon who is known for his grimoires, decided to build a temple to Moloch. "Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon." (1 Kings 11:7)
The reference to the abomination of the children of Ammon referred to the practice of the ancient Israelites, sacrificing their firstborn children to Moloch. To do this a large statue with a Bull's head was constructed out of copper. The body of the statue was hollow and therein a large fire was started. The children were bound and then placed in the arms of the statue. A priest then opersted a mechanism that raised the arms to the mouth of the statue where the children then tumbled down the throat of the statue into the awaiting fire. The term for this dubious rite was "to pass through the fire." These rituals were generally carried out at a place called "Tophet." This sacrificial area was located near Jerusalem, in the valley of Hinnom. The practice of sacrificing their firstborn continued from the 8th. century until the appearance of a priest from Anathoth, Israel known as "Jeremiah".
"He also defiled Topheth, which is in the valley of the son of Hinnom, that no man might make his son or his daughter pass through the fire for Molech." (2 Kings 23:10)
The exact birth and death of Jeremiah are unknown. But it is thought that he preached around the latter part of the sixth century. This is judging from the verse above and the timeline for the following verse.
"For the sons of Judah have done that which is evil in My sight,' declares the LORD, "they have set their detestable things in the house which is called by My name, to defile it. They have built the high places of Topheth, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire, which I did not command, and it did not come into My mind. Therefore, behold, days are coming,' declares the LORD, "when it will no longer be called Topheth, or the valley of the son of Hinnom, but the valley of the Slaughter; for they will bury in Topheth because there is no other place." (Jer 7: 30-32)
The earliest mention of Molech is in Lev. 18: 21; "And thou shalt not let any of thy seed pass through [the fire] to Molech, neither shalt thou profane the name of thy God: I [am] the LORD."
The God, Moloch is often identified with the ancient God known as "Baal." He was worshipped as a Canaanite Fertility God as early as the 14th century B.C.E., human sacrifice was a major aspect of the worship of Baal.
And now folks I will stop here and as is my way I encourage you to do further research on this fascinating subject...


Mag Sléacht: The Plain of Adoration

This is the only known reference to human sacrifice on Irish soil in Irish literature. Otherwise, the practice seems to have been unknown; indeed, this story may not even be native, but influenced by the story of the Biblical "Moloch."

Here used to be
A high idol with many fights,
Which was named the Cromm Cruaich;
It made every tribe to be without peace.

'T was a sad evil!
Brave Gaels used to worship it.
From it they would not without tribute ask
To be satisfied as to their portion of the hard world

He was their god the withered Cromm with many mists,
The people whom he shook over every host,
The everlasting kingdom they shall not have.
To him without glory

They would kill their piteous, wretched offspring
With much wailing and peril,
To pour their blood around Cromm Cruaich.

Milk and Corn
They would ask from him speedily,
In return for one third of their healthy issue,
Great was the horror and scare of him.

To him noble Gaels would prostrate themselves,
From the worship of him with many man-slaughters,
The plain is called "Mag Slecht".

They did evil,
They did beat their palms,
They pounded their bodies,
Wailing to the demon who enslaved them.

Around Cromm Cruaich,
The hosts would prostrate themselves,
Though he put them under deadly disgrace,
Their name clings to the noble plain.

In their ranks (stood),
Four times three stone idols,
To bitterly beguile the hosts,
The figure of the Cromm was made of gold.

Since the rule of Herimon,
The noble man of grace,
There was worshipping of stones,
Until the coming of the good Patrick of Macha.

A sledge hammer he applied to the Cromm,
He applied from crown to sole,
He destroyed without lack of valour,
The feeble idol which was there.

There came Tigernmas prince of Tara yonder,
On Halloween with many hosts,
A cause of grief to them was the deed.

Dead were the men of Banba's host without happy strength,
Around Tigernmas, the destructive man of the North,
From the worship of Cromm Cruaich,
It was no luck to them.

For I have learnt,
Except one fourth of the keen Gaels,
Not a man alive lasting the snare!
Escaped without death in his mouth.


       "Perseverance is more prevailing than violence; and many things which cannot be overcome when they are               together, yield themselves up when taken little by little."

                            Plutarch (46 AD - 120 AD), Lives


Fairy Nature

by Lady Francesca Speranza Wilde

(1887)

THE Siodh-Dune, or the Mount of Peace, is also a favourite resort of the fairies. It is an ancient, sacred place, where the Druids in old time used to retire to pray, when they desired solitude: and the fairies meet there every seven years to perform the act of lamentation and mourning for having been cast out of heaven.

Earth, lake, and hill are peopled by these fantastic, beautiful gods of earth; the wilful, capricious child-spirits of the world. The Irish seem to have created this strange fairy race after their own image, for in all things they strangely resemble time Irish character.

The Sidhe passionately love beauty and luxury, and hold in contempt all the mean virtues of thrift, and economy. Above all things they hate the close, niggard hand that gathers the last grain, and drains the last drop in the milk-pail, and plucks the trees bare of fruit, leaving nothing for time spirits who wander by in the moonlight. They like food and wine to be left for them at night, yet they are very temperate; no one ever saw an intoxicated fairy.

But people should not sit up too late; for time fairies like to gather round the smouldering embers after the family are in bed, and drain the wine-cup, and drink the milk which a good house-wife always leaves for them, in case the fairies should come in and want their supper. A vessel of pure water should also be left for them to bathe in, if they like. And in all things the fairies are fond of being made much of, and flattered and attended to; and the fairy blessing will come back in return to the giver for what-ever act of kindness he has done to the spirits of the hill and the cave. Some unexpected good fortune or stroke of luck will come upon his house or his children; for the fairy race is not ungrateful, and is powerful over man both for good amid evil.

Therefore be kind to the wayfarer, for he may be a fairy prince in disguise, who has come to test the depth of your charity, and of the generous nature that can give liberally out of pure love and kindliness to those who are in need, and not in hope of a reward.

If treated well, the fairies will discover the hidden pot of gold, and reveal the mysteries of herbs, amid give knowledge to the fairy women of the mystic spells that can cure disease, and save life, amid make the lover loved.

All they ask in return is to be left in quiet possession of the rath and the hill and the ancient hawthorn trees that have been theirs from time immemorial, and where they lead a joyous life with music and dance, and charming little suppers of the nectar of flowers, down in the crystal caves, lit by the diamonds that stud the rocks.

But some small courtesies they require. Never drain your wine-glass at. a feast, nor the poteen flask, nor the milk-pail; and never rake out all the fire at night, it looks mean, and the fairies like a little of everything going, and to have the hearth comfortable and warm when they come in to hold a council after all the mortal people have gone to bed. In fact, the fairies are born aristocrats, true ladies and gentlemen, and if treated with proper respect are never in time least malignant or ill-natured.

All the traditions of the fairies show that they love beauty and splendour, grace of movement, music and pleasure; everything, in fact, that is artistic, in contradistinction to violent, brutal enjoyment. Only an Aryan people, therefore, could have invented the Sidhe race.


Triana's Kitchen         

                                                            (recipes brought to you by Triana)        

Sun-Baked Tangerines

Peel several tangerines and place the separated sections on a surface where they will be exposed to the sun. Let the sun bake the tangerines until the outside is firm but still pliable, about an hour. Eat while still sun-hot.


Sun Tea (my favorite)

Choose a flavor of herbal tea that you like (mine is Raspberry Royale from Bigelow Teas). Fill a pitcher with water and put five tea bags into it, depending on size you can use less or more tea. Sit it in the sun for a few hours and then add sweetener (if wanted). Pour over ice to cool and enjoy some better-than-Koolaid sun tea.

Sally Lunn Bread

I make this bread on the summer and winter solstices to remind myself of the balance between light and dark. One theory of this bread's name is that it's derived from the french words for sun and moon - Soleil and Lune. However, on my travels through Bath, England, I found the home of Sally Lune, who is supposedly the woman who invented this recipe. The following recipe comes straight from the tea room that is located in Sally Lune's old house in England. They serve this bread with every possible condiment and use it even for hamburger buns. I enjoyed my Sally Lune bread toasted with a fattening amount of butter and orange marmalade; hey, when in England, do as the English...

3 1/4 cups flour
1/4 ounce active dry yeast
1/2 cup (short) melted shortening
3/4 cup sugar
3/4 cup (plus) milk
1/2 teaspoon of salt
1 egg
4 tablespoons warm water

Grease a cookie sheet. Heat the milk and shortening to the temperature of a warm baby bottle. Mix flour, salt and sugar in a separate bowl. Add water to the yeast in a separate bowl. Mix the egg in yet another bowl. Add the warm milk and melted shortening to the bowl of flour, salt and sugar. Add the egg and yeast and water.
Beat the entire mixture until it comes off the side of the bowl, which should be clean. Cover, let rise in a warm (non-air conditioned) place until double in size, about 1 1/2 hours. Knead the bread down in size and shape into a round loaf. Place on the cookie sheet and let rise again to 1/2 again as big, about 45 minutes.
Bake bread at 300 degrees F for approximately 45 minutes. After 30 minutes, baste the top of the bread with butter, and also again after it has finished baking. The bread should be a pale brown on top and a dark brown on the bottem, hence the balance between dark and light.


A Reverse Love - Spell

On a night when the Moon is in a waning phase, write your name and the name of your bewitched lover on the side of a white votive candle. Anoint the candle with myrrh oil, light it, and say:

"I Burn This Candle

As A Token Of The Spell

That Binds Our Love.

Let This Magick Now Be Broken

By The Power Of The Gods Above."

Allow the candle to burn itself out.

After the leftover wax has cooled and hardened, wrap it in a piece of white silk, tie it tightly with a white ribbon, and then toss it into the sea or into a river.



                                         Herb Section: Oak (Jove’s Nuts)

The inner bark (cambium) and young leaf, bark are the parts used.
(The young bark is carefully pared from the trunk or from branches which are
not more than 4 inches thick.)

Oak bark is used to treat diarrhea, dysentery, and bleeding. The white oak
(Quercus alba) is the best for internal use. Gather and infuse the inner bark or
young leaf before Midsummer for douches and enemas. To prepare, steep one
table spoon per quart of water for thirty minutes. A tea of the buds is a
valuable tonic for the liver; steep two teaspoons per cup of water for twenty
minutes.                                                                                                  
Simmer the bark in salves to make a remedy for hemorrhoids. Internal rectal problems, hemorrhoids, diarrhea, dysentery, leucorrhoea, menstrual irregularities, and bloody urine are also benefited. It is often given with Ginger before meals.  The tea brings down fevers, treats diarrhea, and makes a wash for sores. Up to three cups a day may be safely taken. As a gargle, it treats mouth sores and sore throats.                                                                                
Being astringent, it stops internal bleeding. Black oak (Quercus tinctoria) and red oak (Quercus ruba) can be used externally. English oak (Quercus robur) can be used both internally and externally. For external use the bark and/or leaves are boiled and then applied to bruises, swollen tissues, wounds that are bleeding, and varicose veins. Take internally as a tea and apply externally in fomentation, to shrink varicose veins.
The oak is the most sacred of all the trees. The most powerful mistletoe grows in oaks. The leaves are burned for purification, and the branches make powerful wands. The acorn is a fertility nut. It is carried to promote conception, ease sexual problems, and increase sexual attractiveness. The leaves and bark are used in binding spells. Planting an acorn in the dark of the Moon will bring you money. Oak wood carried will protect from harm, and hung in the home it will protect the home and all within. Oak is a tree of the sun, sacred to Brighid and the Daghda.              
Druids generally do not celebrate unless in the presence of an oak. All parts of the tree are used for magickal working as incense, wands, and staves; in ritual baths; and so on. Oak is a tree of healing, abundance, fertility, and strength. The oak produces a wood for building that is incredibly strong yet pliable. It also makes the hottest blaze for heating the home. It has the ability to withstand lightning strikes, and it puts down roots that grow as deep as the tree is tall. All in all it symbolizes a powerful, balanced personality that is well prepared to stand the shock of sudden illumination or enlightenment.
There is plenty of archaeological evidence to support the tradition of the sanctity of the oak.                                   
Ancient Celtic oaken figures have been found at the source of the Seine. Oak wood was used for crypts in the Hallstatt and LaTene cultures, Celtic cultures distinguished by their unique styles of art. Sprays of oak, along with mistletoe, have been found in an ancient oak coffin. The oak is portrayed as a supernatural tree in the story of Lleu, whose mother forbade him to marry an ordinary female. The magus Gwydion created the maiden Blodeuwedd of oak blossoms, broom, and meadowsweet for Llue; but she betrayed her intended by taking a lover, who stabbed Llue with a spear. Llue then transformed himself into an eagle and flew to a magickal oak tree to escape. On Gaulish monuments, the Celtic thunder city, Taranis, is often pictured in conjunction with oak trees. An oak, covered with mistletoe, is depicted on a silver cup discovered at Lyons. The pig, sacred to the Celts and a symbol of sexual and agricultural fertility and prowess in battle, relishes acorns. The Goddess Brighid is associated with the oak tree. Saint Bridget of Kildare named her early monastic center “The Church of the Oak.”                                                              
It is well to remember that St. Bridget was born and raised as a Druidress before she took on the new Catholic faith. A cross, made of oak twigs (symbolic of the four sacred directions) and bound with a red thread, is placed wherever one needs to wards off evil. The wood of oak can be carried for protection. Acorns are used to increase fertility (of projects or ideas, or in matters of human reproduction) and to ward off pain. They are panted in the dark of the moon to bring financial prosperity. Symbolic of immortality, they are especially sacred to the Samhain season.                 
Use them to decorate the altar in the fall. Oak branches are made into wands and staves, after one asks the tree’s permission (and gets an answer!). Do this in the waxing or full moon. A gift is left for the tree in exchange. Oak is burned in the Midsummer fire. A tree of the sun, its flames honor the Sun God at his height of power. Oaks should be cut down in the waning moon. Be certain to give the tree spirit three day’s warning so it can vacate and find a new home. Plant an acorn nearby to facilitate this process. Beware of oaks during thunderstorms, as they tend to “draw the flash.” The oak is also a tree of Jupiter.



                                               Crystal Section: Azurite






Azurite is known as the "Stone of Heaven" and is used to develop the psychic self. Used to dissolve negative thoughts. In Native American culture it is used to make contact with ones spiritual guide. Azurite is used in the treatment of spinal malformations as well as circulatory problems. Astrological sign of Sagittarius. Vibrates to the number 1.
Azurite is used in workings of "New beginnings" and for spells to overcome obstacles. Azurite is also used in rites of divination.
When used in chakra applications, Azurite is used to align ones chakra's. It is also used in conjunction with the Heart and Sacral chakra to enlighten ones insight of the good in others.



    Did You Know???

That "Hypatia", the daughter of the mathematician and philosopher Theon of Alexandria was head of the Platonist school at Alexandria in about 400 C. E. In 415 C. E. she was murdered by Christian zealots who associated her mastery of mathematics with that of despised pagan practices.





       
                  Crick's Corner:

Greetings folks: I keep wondering why there is such dissension within the pagan community. It seems that Traditionalists turn away from Solitaires. Lineage turns away from Eclectics and so forth. It seems that individual's and gatherings are jockying with each other to be the name to be reckoned with. Do we need such validation so badly that we have to resort to competing? We speak of spirituality as being a very personal goal. And yet we strive for recognition amongst our peers as the ultimate spiritual authority. If spirituality is indeed a private and personal pursuit, do we really need such recognition?
And then as rivalries unfold, folks will sit on the side lines and wring there hands. All the time declaring that we are eating our own young.
Is there a reason for the cause of this problem to begin with? Is there a solution to this morass.
Community in my personal opinion denotes the coming together of all different beliefs under one common cause. If you are Gardnerian, that's fine, I may be family trad. and so on and so forth. It is not the name of the path that one follows that is important, but rather the end results. As individuals we should seek the path that best serves as a road to our personal goals in this realm. But as a pagan community we should be able to set aside our individual egos and work together for a common goal. This may be building bridges of communication with other faiths, teaching, community service and so on. If we could only get past the  negative mentality of "My wand is more powerful then your wand" nonsense, then perhaps a true and lasting community would emerge.

Remember folks, Community and Stability are held up by Pillars of Cooperation.
Until next time Cailleachs...


Is minic a rinne bromach gioblach capall cumasach

"An awkward colt often becomes a beautiful horse"


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