Everyone should read this book. Especially Canadians. Especially Pagans. Whether or not you care about Indigenous people in Canada. If you do care, you need the information in this book. If you don’t care, you need the myth-busting provided in this book. (If you don’t care, what’s wrong with you?)
Jera is creating an anthology of writing about queer spirituality which I’ll be contributing to.
Jera asked some great questions for the interview, such as “All acts of love and pleasure, as well as the body, are considered sacred in most Pagan traditions. This helps set up an inclusive ethos. Do you think this sacredness is intuitive? Is it something many of us simply lose touch with or are societally conditioned to think otherwise?”
Yesterday evening, Bob and I went for a walk. There were red-winged blackbirds, cranes, loads of flowers (a pink & white vetch that smells nice; a white mallow; a white campion; water lilies coming out on the millpond; a big pink convolvulus). We saw ducklings with a mother duck. And away from the river, we saw a pair of cardinals feeding on a bird feeder. And a beautiful sunset.
Yesterday I went out in the garden, cleared some weeds, and built some crazy-paving steps.
The rocks of Ontario are sharp and abrasive. My fingers are sore. The soil in our garden is sandy and soft.
The ebook of The Night Journey: witchcraft as transformation is now available from Lulu.
Many, many thanks to the friend who helped by fixing the formatting of the Word document so it could be converted to an ePub. I can’t tell you how many hours I spent trying to fix the darn thing. You are an absolute star!
I wish there were more spaces where we could talk about the body and its changes and processes in an inclusive way. That is to say, in a way that includes trans, genderqueer, and non-binary people, and people of all ages, and doesn’t create an essentialist account of what bodily functions mean.
I’ve just seen this thread on Twitter, with many lovely kind people replying and offering new bears.
My beautiful boy has lost his favourite thing in the world known simply as Bear. Jack is autistic and this scruffy bear has been his best friend and companion. He is completely devastated and would be so grateful to find him again. Twickenham, Teddington and local area. Pls RT pic.twitter.com/Rv45Cft0s9
— Matt Barnfield (@mattbarnfield1) April 13, 2018
Some psychologists have suggested the existence of a “god-shaped hole” in the mind — a set of psychological functions that evolved for some other purpose (like detecting predators sneaking up behind us), but which predispose us to believe in gods, or in God, or the supernatural, or the preternatural, or something out there other than ourselves.Continue reading
After several years of excellent research by Adrian Bott, we now know the following things. Spring Equinox was not actually celebrated by ancient pagans in the British Isles; nor was it a fertility festival. There was probably a festival at the fourth full moon of the year, at which cattle were sacrificed. Eostre was most probably a goddess local to Kent, although her name is cognate with various other goddesses of dawn and light, such as Austriahenea and Ausrine.
Various animals are associated with the festival of Easter in folklore (none of them are associated with the goddess Eostre): the Easter Hare, the Easter Fox, the Easter Stork, and the Easter Cuckoo, all of which bring eggs. None of them are particularly cute and fluffy, so didn’t work too well on Easter greetings cards, unlike chicks and bunnies. And none of them are fertility symbols.
What can fictional religions tell us about real religions? Are constructed religions just as valid as ancient ones? What about real-world religions based on fictional ones? One impetus for creating constructed religions is for use in jurisdictions where religious activity is imposed by the authorities – but people often find that their joke religion then takes on a life of its own.