Wednesday, November 25, 2015

Buzz Coil: November 2013

Some recent posts from blogs on our blogroll (please note, we don't knowingly list posts in Buzz Coil that have been published previously elsewhere or on the same blog). Please excuse the variation in some of the font sizes. I have tried to fix this in both Explorer and Firefox, but couldn't fix it all and had to stop due to persistent carpal tunnel syndrome.

Association for the Study of Women and Mythology: A November 4 post announces a “Call for Papers: Feminist Gift Economy,” and gives contact information in English and French, about an opportunity whose deadline is January 30.

Fellowship of Isis CentralA November 2 post, “2016 Convocation,” gives information about FOI’s planned convocation at the Isis Retreat Center in Geyersville, California, next October. An October 30 post announces “Inauguration of the Order of the Shining Helmet" of Athena, according to the wishes of FOI co-founder, the late Olivia Robertson.

Glenys’s blog: Glenys Livingstone’s October 24 post, “Seeing Her Land: the Twin Fires of Beltaine,” gives background on the holiday being celebrated at that time in the Southern Hemisphere.

Annelinde’s World: Annelinde Metzner wrote the poem in her November 2 post, “The Magic Pouch,” after the recent surgery. With art and prose commentary.
HecateDemeter: In her November 4 post, “Listen to the Rain,” blogger Hecate compares rain to lovemaking.
My Village Witch: In her November 14 post, “Miscellany,” Byron Ballard announces that she is moving her blog to her “revised website”. She writes that she expects the process to take “a few days.” The post also includes material she has posted on Facebook.

Yeshe Rabbit: Rabbit's Nov. 15 post compares ideas about duality and non-duality, and the meanings of the term, “Know Your Place.”
Hearth Moon Rising’s blog: Blogger Hearth Moon’s November 20 post, “No-Platforming Hurts All of Us,” discusses “what we can do to put a stop to bullying in our communities.”

The Goddess House: Frances Billinghurst opens her November 15 post, “A Time for Much Needed Peace,” with a quote from Lao-tse. Then she writes:
“During this time of sadness when violence and hatred seems to be increasing, may we turn our attention to the Greek Goddess Eirene (also known as Irene) who is the Goddess of peace, as well as being the Goddess of Spring (eiar, eiarinos).”
She continues with background on this Goddess.

Mythkenner’s Myths: Writing in the voice of the Goddess Persephone in an October 28 post, “Persephone Speaks,” Caroline Kenner tells of Persephone’s relationships with the deity Hades and with Persephone's mother, the Goddess Demeter.
Love of the Goddess:  Blogger Tara’s November 12 post, “Nemetona, Goddess of the Sacred Groves,” discusses this Germanic-Celtic Goddess.

Woods Priestess: This month blogger Molly has been running a series, “#30DaysofHecate.” I’m not going to focus on any particular one of them because I think you’ll want to read them all.

Large Goddess/Spiritual Feminist Blogs

Because of the large number and variety of bloggers and posts on these blogs, we are now suggesting that you visit them and select the posts that interest you most.

Pagan Square: This blog of many mostly-Pagan paths is sponsored by BBI Media and includes SageWoman blog posts.
Return to Mago: A Goddess-centered blog whose administrator/owner is Helen Hye-Sook Hwang.
Feminism and Religion: Many bloggers from many different religions and paths

The Motherhouse of the Goddess: Blog affiliated with Motherhouse Podcasts and Mystery School.
The Wild Hunt: Pagan, news-oriented blog that has grown from single blogger to many bloggers. 

Tuesday, November 03, 2015

Interview with Editor of Latest Joseph Campbell Book

Romance of the Grail: The Magic and Mystery of Arthurian Myth by Joseph Campbell, edited by Evans Lansing Smith, New World Library (2015), hardcover, 282 pages.

  This book is part of a series, The Campbell Collection, published by New World Library. We reviewed a previous book in this series, Goddesses. For Romance of the Grail we are interviewing the editor, who is the Chair of Mythological Studies at the Pacific Graduate Institute. This interview is a combination of one sent to us by the publisher and our own questions. The latter are bolded.

How and when did you begin work in the Campbell Collection?

After getting my Ph.D. I taught two years in Switzerland, another two in Annapolis, and then started a long 20 year stretch at Midwestern State University in Texas. Towards the end of that time, I began doing extra adjunct teaching in the Mythological Studies Program at Pacifica Graduate Institute. Located on the grounds of Pacifica is the Opus Archive & Library, which house the Joseph Campbell & Marija Gimbutas Library. One day in the library, surrounded by all of his books, I found a typescript of his Master’s Thesis for Columbia [University], called “The Dolorous Stroke,” a study of an important motif in the Grail Romances: the wound that creates the Waste Land. It was not a theme that I had heard Campbell speak much of during his many lectures, nor was it a theme I found much on in his published books. And so was born, in 2005, the idea of publishing the thesis.

Tell me about the archives and the process that lead to this book on the Grail?

My first job—and it took many years—was simply to compile an annotated bibliography of Campbell’s collection of books about the Middle Ages (which is one small part of a very large library). I found many fascinating items in the underlinings and marginalia of those books, which provided insight into the way Campbell became the great scholar of world mythology that he was—going well beyond the mythologies of the Middle Ages. And then there were the files of his lectures, letters and research notes. It was my next task to sort through all of the boxes devoted to the Middle Ages and the Grail mythologies, and catalogue them in some way. My goodness what a treasure trove! I was deeply impressed by the breadth of his interests, and, perhaps more importantly by its depth: an extraordinary encyclopedic and detailed awareness of all aspects of the culture, and their relevance to the Grail Romances.

 What do you consider to be the value of the Campbell Collection?

You can see how wrong so many of the critics of the post-Campbell, post-Northrop Frye, post-Jungian generation were, in their accusations that Campbell was a universalist with no concern for the specifics of a particular cultural mythology. He seemed to know so much more than any of them do about the anthropology, social, and political orders expressed in the myths, and their psychological and spiritual roots. As I said, it was both the breadth and the depth of his scholarship that so deeply impressed me in the years spent working on his beautiful, simple wooden desk in the archives.

In the chapter on the Wasteland mythology, could you explain the significance of the differences in the interpretations of the Grail in Christian, Celtic, Hellenistic, Indian mythologies, including the role of goddesses?

The chalice of the Eucharist in Christianity is the vessel which contains the blood of Jesus, sometimes seen as having been gathered from the wound inflicted by the spear of Longinus during the Crucifixion. The consumption of the wine symbolic of the blood of Christ during the communion ritual is said to confer immortal life upon the communicant. These notions of the Grail has the container of the food of immortality has its precedents Irish and Celtic myths in which, for example, the initiates consume the inexhaustible meat of a wild boar, and in so doing conquer death achieve regeneration. In Welsh mythologies, goddess Ceridwen presides over another kind of grail—a cauldron in which an elixir is brewed up, the imbibing of which confers the powers of poetic omniscience, prophecy, and transformation. The importance of the divine feminine in this myth hearkens back to such late Hellenistic artifacts as the Pietroasa Bowl, in the center of which we find a maiden holding a cup, surrounded by mythological figures of an initiation rite focusing on death and rebirth. Perhaps the ultimate archetype of these variations on the mythologies of the grail would be the sacred vessels of the Eleusinian mysteries of Ancient Greece, which revolve around the dynamics of death and rebirth presided over by the goddesses Demeter and Persephone.

As you may know, there is now an important contemporary Goddess temple in Glastonbury which, among other things, trains Priestesses of Avalon. Did Campbell draw any relationship between Goddess worship and the Arthurian legend?

For Campbell and many others inspired by the writings of C.G. and Emma Jung, the Grail Romances of the Middle Ages manifest the powerful reemergence of the divine feminine principle, repressed by the patriarchal orientation of doctrinal Christianity. Hence the central presence of the Grail maiden in Wolfram von Eschenbach’s Parzival coincides with the Mariolatry of Medieval Christianity, in which the symbolism of the Virgin Mary becomes central to the great cathedrals of the period—such as Chartres, Notre Dame de Paris, and later Einsiedeln, with its famous Black Virgin, just around the corner from Jung’s Bollingen Tower, and the end of Lake Zürich.

How did you select the materials presented in the book?

After approaching Bob Walter, President of the Joseph Campbell Foundation, and its Board members, with the idea of publishing the M.A. Thesis, I was asked to provide a broader context for “The Dolorous Stroke,” situating it in relation to Campbell’s lifelong interest in the Grail Romances, on which I had heard him speak so beautifully on so many occasions in so many different places: Brittany, the forests of Broceliande, the Nile, New York at the Open Eye, San Francisco at the Jung Institute, and here at what would become Pacifica Graduate Institute. So with the help of Bob, David Kudler, and Safron Rossi, I combed carefully through audio recordings, lecture notes, and outtakes from the files, to find the best versions of the stories, and the most illuminating commentaries on them, that would elucidate his unique approach.

What theme distinguishes your approach to those materials?

When Joseph Campbell left New York in the 1920s, after completing “The Dolorous Stroke,” he inevitably brought along with him the ideas of his mentor, Roger Sherman Loomis, whose basic assumption was that the Grail Romances emerged from the pre-Christian, pre-Roman mythologies of the Celtic worlds of Northern Europe, in Brittany, Wales, and Ireland. By the time Campbell got to Munich, after a year in Paris, that notion was exploded. The whole thrust of the German scholarship on the poetry of the Middle Ages had shifted eastwards. It was much more engaged with studies on the influence of Persian, Arabic, and Indian mythologies on the Grail Romances than on the Celtic world of Northern Europe. So by the time Campbell got back to New York, and before his epic journey across the continent to Big Sur, he had been reborn, so to speak, as the great comparative scholar of world mythology that he became, richly informed by the great spiritual reservoirs of the Near and Far East.

In his 1927 master’s thesis, “the Dolorous Stroke,” published for the first time in this book, Campbell appears to criticize anthropomorphizing, calling it “a tendency characteristic of ignorant peoples” and goes on to describe the process in which, “the feminine earth notion takes definite form, finally, of a goddess, and the masculine virtualizing principle takes shape in a vigorous god.” Did he continue to be critical of such beliefs in his later works?

Campbell’s M.A. Thesis was written at the time when the writings of Sir James George Frazer were exerting their hypnotic appeal on the literary modernism of the 20s (Eliot’s The Waste Land, the novels of D.H. Lawrence, James Joyce, and Thomas Mann, and many others). Frazer’s writings directly impacted conceptions of the Grail mythologies through Jesse Weston’s From Ritual to Romance, which approaches the redemption of the wasteland via the sexual union with the goddess that brings rebirth and renewal—rituals associated with the dying and resurrection gods the Roman legionnaires brought northward. At the same time, Jane Ellen Harrison was focusing on the central importance of the divine feminine and the myths of death over which she presided in books like the Prolegomena to the Study of Greek Religion—a book which Campbell drew from extensively and celebrated in his lectures. So I wouldn’t say that he was critical of the myth of the earth goddess and sky god in the way you suggest in your question.

What other themes in the book do you feel would be of interest to people involved in Goddess spirituality and/or feminist critiques of religion?

Anyone interested in Campbell’s passionate celebration of the powers of the great goddess, and the writings of such exemplary figures as Weston, Harrison, and, later, Marija Gimbutas, should read the recent volume of the Collected Works of Joseph Campbell, expertly edited by Safron Rossi, called Goddesses: Mysteries of the Divine Feminine. Also, I remember a particularly stunning week of lectures Campbell gave at the Casa Maria in Montecito in April of 1983, during the course of which—at nearly 80 years old—he spoke all day long, then into the evening, three days running, delivery a moving and encyclopedic exposition of the powers of the divine feminine, which inspired so many people involved in the emerging Goddess spiritualities of the period. These and other lectures can be found among the audio-tapes available on the website of the Joseph Campbell Foundation.

Tuesday, October 27, 2015

Buzz Coil: October 2015

Some recent posts from blogs on our blogroll (please note, we don't knowingly list posts in Buzz Coil that have been published previously elsewhere or on the same blog). Please excuse the variation in some of the font sizes. I have tried to fix this in both Explorer and Firefox, but couldn't fix it all and had to stop due to persistent carpal tunnel syndrome.

Glenys’s blog: Glenys Livingstone’s October 19 post, “Beltaine/Samhain Moment November 2015 C. E.,” explores the current cross-quarters events in both of Earth’s hemispheres, including the exact time of their occurrences.

My Village Witch:  In her October 14 post, “I am trying not to be jealous,” Byron Ballard tells how and why she decided whether to attend the Parliament of the World Religions this year.

The Wild Hunt: Heather Greene’s October 25 post, “Why the Parliament Can Save the World,” includes a description of what happened at the Parliament of World Religions when, at an event after the Women’s Assembly, the all-male board of trustees appeared on stage.

The Goddess House: In the midst of dealing with serious illness, on October 17 Frances Billinghurst, founder of the Goddess House in Adelaide, Australia, posts, “Is there the need for Community Sacred Circles for Women?” in which she ponders reestablishing Goddess circles in her area

HecateDemeter: In her Oct. 10 post, “Wherever You Go, There She Is,” blogger Hecate writes about spotting a statue of a Goddess atop an Alabama State building

Hearth Moon Rising’s blog:  Blogger Hearth Moon’s October 23 post is a review of the book, “The  Mago Way: Rediscovering Mago, the Great Goddess from East Asia,” by Helen Hye-Sook Hwang.

Love of the Goddess: Blogger Tara’s October 11 post, “My Illustrations in Sage Woman Magazine” tells about her artwork appearing in the magazine. With her illustrations.

Woods Priestess: In her October 20 post, “Mamapriestess,” blogger Molly shares the two questions she included in her dissertation after reading a book, Under Her Wings: The Making of a Magdalene.

Large Goddess/Spiritual Feminist Blogs

Because of the large number and variety of bloggers and posts on these blogs, we are now suggesting that you visit them and select the posts that interest you most.
Pagan Square: This blog of many mostly-Pagan paths is sponsored by BBI Media and includes SageWoman blog posts.
Return to Mago: A Goddess-centered blog whose administrator/owner is Helen Hye-Sook Hwang.
Feminism and Religion: Many bloggers from many different religions and paths

Tuesday, October 06, 2015

Review of The Hebrew Priestess

The Hebrew Priestess: Ancient and New Visions of Jewish Women’s Spiritual Leadership by Jill Hammer and Taya  Taya Shere (Ben Yehuda Press 2015), trade paperback, 330 pages.

[The authors are co-founders of Kohenet Hebrew Priestess Institute. In an email response to my query, Rabbi Hammer explains that the title rav kohenet was given to them both by their students and is based on the ancient Phoenician title rab kehinit, which, translated to English, means high priestess. Except for the bios at the end, this review will refer to the authors as Rav Kohenet Jill and Rav Kohenet Taya, using their first names rather than their patriarchally-determined surnames. Unless otherwise noted, Rav Kohenet Jill is author of all sections of the book with the exception of Rav Kohenet Taya’s Introduction and the practice sections at the end of chapters about the individual priestessing paths.]

The authors’ introductions to The Hebrew Priestess are just the beginning of the treasures in this book. Both introductions tell of the authors’ journeys to the priestess path and their co-founding of the Kohenet Hebrew Priestess Institute, which now has chapters on both the East and West Coasts of the United States.

Rav Kohenet Jill’s introduction, the longer of the two, begins and ends with symbolic and possibly prophetic dreams, discusses the influence of her childhood, her education, the conflicts in her desire to be a rabbi, and the influence on her of the feminist movement and Jewish women poets, of which she writes:

“To me, what these women were writing could not be defined solely as poetry. It was liturgy. God was mother, lover, bride, queen, even rebel lesbian . . . . I learned the word Shekhinah – divine presence, bride of God – and then heard a respected professor rail against Jewish feminists’ use of the word. . . . Why all the anger? I began to wonder. What is there to be afraid of in a female image of God?”

She also tells of her time in rabbinical school, her writing of midrash (stories interpreting biblical texts), her time studying in Israel, of her building of altars centering around the female divine and earth-based spirituality, and other subjects leading to the founding of the Kohenet Hebrew Priestess Institute.

In her introduction, Rav Kohenet Taya writes of her involvement in African-Brazilian spiritual tradition while in graduate school and her time in a “women’s collective house that was a living laboratory of ecofeminist spirituality,” along with her discovery of Goddess. She ends her introduction with questions she suggests readers ask themselves and concludes:

“Know that you are not alone and that you are necessary. The world, Jewish and beyond, is gifted and transformed by your unique expression of spiritual connection and leadership. Your work and play and prayer are powerful. Your dancing and your loving are medicine. Your waking and sleeping dreams are sacred. Your laughter and your tears are holy. Your being is ancient and new and alchemical. We need your priestessing. We need you, priestessing. We need you, priestess.”

In Chapter 1, “A Brief History of The Hebrew Priestess,” Rav Kohenet Jill discusses the relationship of the Hebrew priestess to priestesses of other religions of the ancient Near East, Africa, and Europe, such as  Sumerian poet and priestess Enheduanna, best known for her poem/hymn, “Exaltation of Inanna; the Delphic Oracles; priestesses of the Egyptian Goddess Hathor; Demeter’s bee priestesses; Yoruba priestesses; and women who had similar roles in Ireland, Germany, the Americas, and Asia. She elaborates on the names by which Israelites who held the role of priestess were known, prominent biblical priestesses, and the controversy over whether or not certain titles referred to priestesses involved in sacred sex practices. She traces the history of Hebrew priestesses from their prominence to the lessening of their role beginning with the Babylonian exile after the first destruction of the Temple; their presence in the Egyptian Jewish community; and their role or lack thereof in medieval times. The chapter ends with a brief discussion of contemporary Hebrew priestesses. She goes on, in chapter 2, to give “A Brief History of the Hebrew Goddess,” by the various names by which she was known, her relationship with other Middle East deities of the time and their similarity to goddesses of other cultures. Also discussed are the roles of the Goddess in the “portable Tabernacle” in the 11th century BCE, and in the Temple in Jerusalem in 953-586 BCE. Rav Kohenet Jill writes:

“Post-Temple Jewish ritual hints at the Goddess even as it erases Her. The Torah, dressed in finery and then undressed during the Torah service for a ritual of learning and knowing, is an image of a woman.”

She goes on to quote Amichai Lau-Lavi, who has written:

“the ark. . . is separated by a curtain, as it was in the Temple, and behind the curtain is the Torah, wearing a silver crown and velvet dress, always referred to in the feminine. Then we bring her out with great decorum, kiss her, undress her, open her up and commence the ritual of knowledge in the biblical sense.”

I applaud Rav Kohenet Jill for pointing out that “Torah,” is a feminine noun in Hebrew and for having the courage to write of the underlying symbolism of the ritual that precedes its reading in the synagogue. For me, personally, it is wonderful to have confirmed a similar interpretation that came to me in the 1990s as I was writing my book, Goddess Spirituality for the 21st Century: from Kabbalah to Quantum Physics. In the second chapter, I wrote:

“. . .the Torah. . . continued to be perceived by kabbalists as a crowned female wrapped in beautiful garments. And to this day, ‘garments’ cover the Torah scroll. . . . Before the Torah can be read, her crown and garment—usually fringed, embellished, and embroidered velvet or silk—are removed. The two wooden legs of the scroll part as it is unrolled.” (1997 ed., p. 46; 2008 ed., p. 60)

In Chapter 2 of The Hebrew Priestess, Rav Kohenet Jill quotes from the Zohar (an early major kabbalistic text) demonstrating the role of the Shekhinah in medieval Jewish mysticism and goes on to write:

“the modern feminist movement has transformed and reclaimed Shekhinah as a female experience of deity, a way that women may begin to see themselves in the Divine image, and a way that all people may begin to experience God as multigendered.” She then points out that “Modern Jewish feminism, like other types of spiritual feminism, has woven itself with the ecological movement.”

The chapter closes with a look at contemporary views of Goddess in Judaism from several authors and introduces an in-depth look at the role of priestessing today, a focus which continues for the next 13 chapters, each of which is devoted to one of the “thirteen specific priestesshoods documented in the Bible an/or later Jewish tradition. . . . In myth, thirteen is a significant number, representing the moons of the year and the months of a woman’s cycle.” Each of these chapters ends with a “spirit journey,” much like a guided meditation, and with Rav Kohenet Taya’s practice suggestions.

These thirteen priestess paths with which the Kohenet Hebrew Priestess Institute works are: Weaver-Priestess, Prophetess-Priestess, Shrinekeeper-Priestess, Witch-Priestess, Maiden-Priestess, Mother-Priestess, Queen-Priestess, Midwife-Priestess, Wise-Woman-Priestess, Mourning-Woman-Priestess, Seeker-Priestess, Lover-Priestess, Fool-Priestess. Chapter 16 takes another look at all these paths, focusing on their future potential. Chapter 17, an epilogue, tells about the 2009 ritual ordaining the first class of priestesses trained by the Institute.

The back matter of the book contains two appendices:“MotherLine Ritual Materials,” and “Kohenet Biographical Statements” from the priestesses, including the 3 core faculty, and the 43 students who had been ordained by the time the book went to press. There are also 18 pages of endnotes, 12 pages of references, a 14-page index, an Acknowledgments section, and an “About the authors” page.

The Hebrew Priestess brings together an enormous amount of historical material, making a convincing case for the inclusion in Judaism of what we call today the sacred feminine, or the divine embodied as female, or Goddess, as well as the participation of women as priestesses. The book shows how these traditions persisted despite efforts to suppress and deny them, and how Hebrew Goddess priestessing might further be developed today and in the future. It is an extraordinary book – scholarly, inspiring, and, for me, exciting. I recommend it to you with great enthusiasm.

In addition to their continuing leadership at the Hebrew Priestess Institute:
Rabbi Jill Hammer holds a Ph.D in social psychology from the University of Connecticut and received rabbinical ordination from the Jewish Theological Seminary. She is director of spiritual education at the Academy for Jewish Religion in Yonkers, New York, author of 4 previous books and co-author, with Taya Shere, of Siddur haKohenot: A Hebrew Priestess Prayerbook.

Taya Shere teaches at the Starr King School for the Ministry, has recorded several albums of chant, has led a Jewish congregation in the D.C. area of which she is now spiritual leader emeritus, and currently leads a spiritual community in Oakland, California

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Sunday, September 27, 2015

Buzz Coil: September 2015

Some recent posts from blogs on our blogroll (please note, we don't knowingly list posts in Buzz Coil that have been published previously elsewhere or on the same blog). Please excuse the variation in some of the font sizes. I have tried to fix this in both Explorer and Firefox, but couldn't fix it all and had to stop due to persistent carpal tunnel syndrome.

Hearth Moon Rising’s blog: Blogger Hearth Moon’s September 18 post is a “Call for Contributions” for authors of books related to spiritual feminism published in 2015. The books and authors selected will be featured on Dec. 16 during an hour-long part of a 9-day Solstice video project hosted by the Mago Academy.  Hearth Moon’s September 11 post, “What’s in a Name? Part Part III (Shaman),” explains the relationship of the terms “Witch” and “Shaman.”

 The Wild Hunt:  Heather Greene’s September 27 post, “Goddesses Alive! A Ritual in Masks,” which will be presented at the October 18 Parliament of World Religions, gives the background on previous presentations of this ritual theater piece, the creation of the masks by Lauren Raine, and the script by Aline O’Brien (aka Macha NightMare) and helpers. With video showing masks.

Yeshe Rabbit: Rabbit's September 16 post, “Empowered Surrender,” confronts the “impermanence” of life, including death. 

The Retiring Mind: In her September 25 post, “Hearing Within,” Wendy Griffin writes:
“My spiritual life is Earth-based, I am part of that blue-green web that is Gaia. The stories we have told ourselves have put that web in danger. Until I began focused study of the issue, I didn’t realize just how serious the situation is or how immanent the danger is.”
With video of her lecture on the subject.
She also announces what mask she will be wearing in the performance of Goddesses Alive! at the Parliament of World Religions in October.
The Motherhouse of the Goddess: In addition to several posts about Motherhouse activities, on Sept. 8 priestess and founder of The Motherhouse Kimberly Moore posts “Blessings of the Sweet Waters — Happy Oshun Day,” in which she describes Oshun as a Goddess and her “Guardian Orisha.” With a video interview with Luisah Teish. In a September 24 postthis blog reprinted, with my permission, my review of Jeri Studebaker’s book, Breaking the Mother Goose Code, and added a pic of one version of Mother Goose.

Annelinde’s World: Annelinde Metzner’s September 11 post, “Reaching,” is written from the Catskill Mountains to her grandmother and sisters, and begins:
Each mountain a Lady's breast,
I feel Her body, Gaia’s self,
Speaking, speaking.”
Her September 9 post, a poem called, “September Light,” is accompanied by several pics.

Alchemy of Clay: Potter Barbara Rogers September 16 post is a poem, “Am I the earth?” that begins:
I lie down to sleep
On Her waters
To sleep and be washed clean
My Village Witch: In a September 21 post, Byron Ballard announces "The Fire of Her Bright Spirit: a Year of Priestess Training in the Mother Grove Tradition,” which will begin in November in Asheville NC.

HecateDemeter: Blogger Hecate has posted several posts beginning September 9 about Dion Fortune’s book, The Magical Battle of Britain, including a September 12 post, “Only a Story, Born of a Story,” about a Gardnerian coven, dreams that witches had in Britain in 1940, and a Lammas eve ritual during which a cone of power was raised against Nazi Germany.

Glenys’s blog: Glenys Livingstone’s September 9 post, “Equinox EarthGaia,” explains the astronomical and mythological relationships of the two simultaneous equinoxes on our planet.

Works of Literata: In a September 22 post, blogger Literata discusses the relationship of water to “autumn and the western direction,” including this observation:
"At this time of the equinox, we like to think about balance, and it’s easy to get caught up in thinking of that balance as a single point, the perfect moment of equality, as if that were a stable thing. But it’s not; even if that moment of balance happens for a second, it’s because of the motion around it, through that moment, which makes the balancing possible.” 

Woods Priestess: Blogger Molly’s September 16 post offers a "Ritual Recipe: Fall Equinox Gratitude Ceremony.” On September 16, she began a series marked “(#30DaysofHarvest),” with a post on “The Coming of Autumn.” She is writing this series as part of a course she is taking.
No Longer Qivering: A September 23 post by Samantha Field, “Huckabee and the Downfall of Western Civilization,” is a response to the most recent Republican presidential candidates’ debate and focuses on what is meant by “Western Civilization” and its relationship to fundamentalist and evangelical Christianity.

Large Goddess/Spiritual Feminist Blogs

Because of the large number and variety of bloggers and posts on these blogs, we are now suggesting that you visit them and select the posts that interest you most.
Return to Mago: A Goddess-centered blog whose administrator/owner is Helen Hye-Sook Hwang.

Feminism and Religion: Many bloggers from many different religions and paths
Pagan Square: This blog of many mostly-Pagan paths is sponsored by BBI Media and includes SageWoman blog posts.