Carl Neal is our special guest for the Psychic Fair this weekend! He’s doing 4 workshops as a Incense Intensive: at 11am a 2-hour Basic Incense class, teaching 3 techniques (you’ll go home with 3 batches of incense), a Wood Bases class at 3pm (1 batch), another at 4pm, and a PNW specific class at 5pm (that’s the one I need to take!)
I had a productive day yesterday, despite distractions from Facebook and articles that I’ve been saving up to read for 3 weeks. I worked on the needlebook kit directions and the pictures and then the directions for the tassel photo essay/tutorial.
I spent awhile digging in and re-organizing the hall freezer. I’m thinking about our trip next week. How much do we need to prep and how much do we buy on the way? Also, how much do we already have?
I spent awhile on boxes of papers too, and Tempus got them re-stacked when he got home. Part of that was filing, a task that I hate with a purple passion. I have to re-do the bookshelves before I go too much farther.
In the evening it was back to writing. I didn’t finish anything, but progress is visible.
Today, I’ll be at the shop. We’re going to re-set the office space up front. I have earrings to get back to and we’re going to keep on with the sorting projects. I also have a couple of people coming in for readings.
Today’s feast is the Jejunium Cereris, Fast of Ceres, Roman Empire – This was a fast introduced in 191 BCE by command of the Sibylline books. Fasting was not common in the Graeco-Roman world. This one was held in honour of the goddess Ceres and followed the general feasting as carried out in the Eleusinian festival. More here: http://en.wikipedia.org/wiki/Ceres_%28Roman_mythology%29#Expiations and here: http://en.wikipedia.org/wiki/Ceres_%28Roman_mythology%29#Ceres_and_Magna_Mater
Today’s plant is the cobra lily, Darlingtonia Californica, a carnivorous bog plant, native to California and Oregon. These plants are trippy…. they eat bugs, because they thrive in such awful soil that they need a different way to get the nutrients that most plants get out of the ground! No, they don’t have any magickal uses that I know of. A good article about Darlingtonia: http://coastexplorermagazine.com/features/carnivorous-rare-and-wild-cobra-lilies The wiki article is here: http://en.wikipedia.org/wiki/Darlingtonia_(plant) and one about the wayside in Florence is here: http://en.wikipedia.org/wiki/Darlingtonia_Botanical_Wayside The wayside is worth a drive. There are good walkways just above the ground level so that you don’t hurt the plants. We used to roll Grandma’s wheelchair through there every summer at least once, because she was fascinated, too.
The shop opens at 11am! Summer hours are 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! In case of bad weather, check here at the blog for updates, on our Facebook as Ancient Light or call the shop at 541-563-7154.
Love & Light,
Today’s Astro & Calendar
The Moon is Dark changing to New at 8:35pm. 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. Remember: what goes up must come down. Phase ends at the New Moon on 10/4 at 5:35pm. Dark of the Moon, End of the cycle – In the time leading up to the “New Moon” you may do banishings and other baneful magicks and healings that require blasting a disease away, as well as using the time for introspection and self-work. Do scrying, now. Good for reversing circumstances God/dess Aspect: The One Beyond, the Watchers in the Dark, psychopomps. Associated God/desses: Hecate, Kali, Arianhrod, Anja, Kore in the Underworld, Ereshkigal who was Inanna, Set/Seth, Hades, Osiris. Phase ends at the Tide Change on 10/4 at 5:35pm. New Moon – The beginning of a new cycle. Keywords for the New phase are: beginning, birth, emergence, projection, clarity. It is the time in a cycle that you are stimulated to take a new action. During this phase the new cycle is being seeded by your vision, inner and outer. Engage in physical activity. Spend time alone. VISUALIZE your goals for the 29.6-day cycle ahead. The new moon is for starting new ventures, new beginnings. Also love and romance, health or job hunting. God/dess aspect: Infancy, the Cosmic Egg, Eyes-Wide-Open Associated God/dess: Inanna who was Ereshkigal. Waxing Moon Magick – The waxing moon is for constructive magick, such as love, wealth, success, courage, friendship, luck or healthy, protection, divination. Any working that needs extra power, such as help finding a new job or healings for serious conditions, can be done now. Also, love, knowledge, legal undertakings, money and dreams.
Even as the stars begin to come out in twilight, Cassiopeia is already higher now in the northeast than the sinking Big Dipper is in the northwest. And Cassiopeia’s broad W pattern is almost standing on end.
New Moon (exact at 8:35 p.m. EDT).
Uranus (magnitude 5.7, in Pisces) and Neptune (magnitude 7.8, in Aquarius) are well up toward the southeast by 10 p.m. Finder charts for Uranus and Neptune. http://www.skyandtelescope.com/observing/highlights/Uranus-and-Neptune-in-2013-190064991.html See also the October Sky & Telescope, page 50. http://www.nxtbook.com/nxtbooks/newtrack/st_201310/
Friday, Oct. 4, 8:34 p.m. EDT – New Moon – The moon is not visible on the date of New Moon because it is too close to the sun, but can be seen low in the east as a narrow crescent a morning or two before, just before sunrise. It is visible low in the west an evening or two after New Moon.
before morning twilight – Zodiacal Light – This faint light reflected from countless pieces of interplanetary material will be visible in dark skies for the next two weeks. It rises in a conical shape along the ecliptic before morning twilight.
Goddess Month of Hathor runs from 10/3 – 11/30
Celtic Tree month of Gort/Ivy, Sep 30 – Oct 27
Runic half-month of Gebo/ Gyfu – Sept 28-Oct 12 – Gyfu represents the unity that a gift brings between the donor & recipient. It is a time of unification, both between members of society and between the human and divine. Nigel Pennick, The Pagan Book of Days, Destiny Books, Rochester, Vermont, USA, 1992,p. 102
©2013 M. Bartlett, Some parts separately copyright
Gort/Ivy, Sep 30 – Oct 27 – Gort – (GORT), ivy – Ivy (Hedera helix L.) is also a vine, growing to 30 m (100 feet) long in beech woods and around human habitations, where it is widely planted as a ground cover. Ivy produces greenish flowers before Samhain on short, vertical shrubby branches. The leaves of these flowering branches lack the characteristic lobes of the leaves of the rest of the plant. Like holly, ivy is evergreen, its dark green leaves striking in the bare forests of midwinter. Ivy is widely cultivated in North America. It is a member of the Ginseng family (Araliaceae).
Gort – Ivy Ogam letter correspondences
Color: Sky Blue
Meaning: Take time to soul search or you will make a wrong decision.
to study this month Uilleand – Honeysuckle Ogam letter correspondences
Letter: P, PE, UI
Meaning: Proceed with caution.
Tides for Alsea Bay
Day High Tide Height Sunrise Moon Time % Moon
~ /Low Time Feet Sunset Visible
F 4 High 12:29 AM 7.2 7:18 AM Rise 7:00 AM 1
~ 4 Low 6:35 AM 1.0 6:51 PM Set 6:35 PM
~ 4 High 12:39 PM 7.9
~ 4 Low 7:06 PM 0.1
Affirmation/Thought for the Day – Sorrow looks back, worry looks around, and faith looks up…
~ He that cannot reason is a fool. He that will not is a bigot. He that dare not is a slave. – Andrew Carnegie
~ Where there is great love, there are always miracles. – Willa Cather
~ We cannot control the evil tongues of others, but a good life enables us to disregard them. – Cato the Elder
~ And though thou notest from thy safe recess old friends burn dim, like lamps in noisome air love them for what they are; nor love them less, because to thee they are not what they were. – Samuel Taylor Coleridge (1772-1834) English writer
Home Burial – Robert Frost
He saw her from the bottom of the stairs
Before she saw him. She was starting down,
Looking back over her shoulder at some fear.
She took a doubtful step and then undid it
To raise herself and look again. He spoke
Advancing toward her: ‘What is it you see
From up there always-for I want to know.’
She turned and sank upon her skirts at that,
And her face changed from terrified to dull.
He said to gain time: ‘What is it you see,’
Mounting until she cowered under him.
‘I will find out now-you must tell me, dear.’
She, in her place, refused him any help
With the least stiffening of her neck and silence.
She let him look, sure that he wouldn’t see,
Blind creature; and awhile he didn’t see.
But at last he murmured, ‘Oh,’ and again, ‘Oh.’
‘What is it – what?’ she said.
‘Just that I see.’
‘You don’t,’ she challenged. ‘Tell me what it is.’
‘The wonder is I didn’t see at once.
I never noticed it from here before.
I must be wonted to it – that’s the reason.
The little graveyard where my people are!
So small the window frames the whole of it.
Not so much larger than a bedroom, is it?
There are three stones of slate and one of marble,
Broad-shouldered little slabs there in the sunlight
On the sidehill. We haven’t to mind those.
But I understand: it is not the stones,
But the child’s mound’
‘Don’t, don’t, don’t, don’t,’ she cried.
She withdrew shrinking from beneath his arm
That rested on the bannister, and slid downstairs;
And turned on him with such a daunting look,
He said twice over before he knew himself:
‘Can’t a man speak of his own child he’s lost?’
‘Not you! Oh, where’s my hat? Oh, I don’t need it!
I must get out of here. I must get air.
I don’t know rightly whether any man can.’
‘Amy! Don’t go to someone else this time.
Listen to me. I won’t come down the stairs.’
He sat and fixed his chin between his fists.
‘There’s something I should like to ask you, dear.’
‘You don’t know how to ask it.’
‘Help me, then.’
Her fingers moved the latch for all reply.
‘My words are nearly always an offense.
I don’t know how to speak of anything
So as to please you. But I might be taught
I should suppose. I can’t say I see how.
A man must partly give up being a man
With women-folk. We could have some arrangement
By which I’d bind myself to keep hands off
Anything special you’re a-mind to name.
Though I don’t like such things ‘twixt those that love.
Two that don’t love can’t live together without them.
But two that do can’t live together with them.’
She moved the latch a little. ‘Don’t-don’t go.
Don’t carry it to someone else this time.
Tell me about it if it’s something human.
Let me into your grief. I’m not so much
Unlike other folks as your standing there
Apart would make me out. Give me my chance.
I do think, though, you overdo it a little.
What was it brought you up to think it the thing
To take your mother-loss of a first child
So inconsolably-in the face of love.
You’d think his memory might be satisfied’
‘There you go sneering now!’
‘I’m not, I’m not!
You make me angry. I’ll come down to you.
God, what a woman! And it’s come to this,
A man can’t speak of his own child that’s dead.’
‘You can’t because you don’t know how to speak.
If you had any feelings, you that dug
With your own hand – how could you? his little grave;
I saw you from that very window there,
Making the gravel leap and leap in air,
Leap up, like that, like that, and land so lightly
And roll back down the mound beside the hole.
I thought, Who is that man? I didn’t know you.
And I crept down the stairs and up the stairs
To look again, and still your spade kept lifting.
Then you came in. I heard your rumbling voice
Out in the kitchen, and I don’t know why,
But I went near to see with my own eyes.
You could sit there with the stains on your shoes
Of the fresh earth from your own baby’s grave
And talk about your everyday concerns.
You had stood the spade up against the wall
Outside there in the entry, for I saw it.’
‘I shall laugh the worst laugh I ever laughed.
I’m cursed. God, if I don’t believe I’m cursed.’
‘I can repeat the very words you were saying.
“Three foggy mornings and one rainy day
Will rot the best birch fence a man can build.”
Think of it, talk like that at such a time!
What had how long it takes a birch to rot
To do with what was in the darkened parlor.
You couldn’t care! The nearest friends can go
With anyone to death, comes so far short
They might as well not try to go at all.
No, from the time when one is sick to death,
One is alone, and he dies more alone.
Friends make pretense of following to the grave,
But before one is in it, their minds are turned
And making the best of their way back to life
And living people, and things they understand.
But the world’s evil.
I won’t have grief so
If I can change it. Oh, I won’t, I won’t!’
‘There, you have said it all and you feel better.
You won’t go now. You’re crying. Close the door.
The heart’s gone out of it: why keep it up.
Amy! There’s someone coming down the road!’
‘You – oh, you think the talk is all. I must go
Somewhere out of this house. How can I make you’
‘If-you-do!’ She was opening the door wider.
‘Where do you mean to go? First tell me that.
I’ll follow and bring you back by force. I will!’
Magick – Samhain Studies – Set Up an Ancestor Shrine – Ancestor Altar – By Patti Wigington, About.com
Honoring Those Who Came Before Us
In many Pagan and Wiccan traditions, the ancestors are honored, especially at Samhain. This Sabbat, after all, is the night when the veil between our world and the spirit world is at its most fragile. By setting up an ancestor shrine or altar, you can honor the people of your bloodline — your kinfolk and clansmen who have helped to shape the person you are. This altar or shrine can be set up just for the Samhain season, or you can leave it up all year long for meditation and rituals.
If you’ve got the room, it’s nice to use an entire table for this shrine, but if space is an issue, you can create it in a corner of your dresser top, on a shelf, or on the mantle over your fireplace. Regardless, put it in a place where it can be left undisturbed, so that the spirits of your ancestors may gather there, and you can take time to meditate and honor them without having to move stuff around every time someone needs to use the table.
Also, bear in mind that you can honor anyone you like in this shrine. If you have a deceased pet or friend, go ahead and include them. Someone doesn’t have to be a blood relative to be part of our spiritual ancestry.
First, do a physical cleaning of the space. After all, you wouldn’t invite Aunt Gertrude to sit in a dirty chair, would you? Dust the table top or shelf and clear it of any items that are not related to your shrine. If you like, you can consecrate the space as sacred, by saying something like:
I dedicate this space to those
whose blood runs through me.
My fathers and mothers,
my guides and guardians,
and those whose spirits
helped to shape me.
Finally, add an altar cloth of some sort to help welcome the ancestors. In some Eastern religions, a red cloth is always used. In some Celtic-based paths, it is believed that a fringe on the altar cloth helps tie your spirit to those of your ancestors.
There are different types of ancestors, and which ones you choose to include are up to you. There are our blood ancestors, who are the people from whom we directly descend — parents, grandparents, etc. There are also archetypical ancestors, who represent the place that our clan and family came from. Some people also choose to honor the ancestors of the land — the spirits of the place you are now — as a way of thanking them. Finally, there are our spiritual ancestors — those who we may not be tied to by blood or marriage, but who we claim as family nonetheless.
Start by selecting photos of your ancestors. Choose pictures that have meaning for you — and if the photos happen to have the living in them as well as the dead, that’s okay. Arrange the photos on your altar so that you can see all of them at once.
If you don’t have a photo to represent an ancestor, you can use an item that belonged to him or her. If you’re placing someone on your altar who lived prior to the mid-1800s, chances are good there’s no photograph existing. Instead, use an item that may have been the person’s — a piece of jewelry, a dish that’s part of your family heirloom set, a family Bible, etc.
You can also use symbols of your ancestors. If your family is from Scotland, you can use a kilt pin or a length of plaid to represent your clan. If you come from a family of craftsmen, use an item designed or created to symbolize your family’s artisanship.
Finally, you can add a genealogy sheet or family tree to the shrine. If you have in your possession the ashes of a departed loved one, add those as well.
Once you have everything in your shrine that represents your ancestors, consider adding a few other items. Some people like to add votive candles, so they can light them while meditating. You may wish to add a cauldron or cup to symbolize the womb of the Earth Mother. You can also add a symbol of your spirituality — a pentagram, ankh, or some other representation of your beliefs.
Some people leave food offerings on their altars as well, so that their ancestors can partake of a meal with the family.
“98,” she replied. “Two years older than me.”
“So you’re 96,” the undertaker commented.
She responded, “Hardly worth going home is it?”