Stay tuned later this Summer for the full release of a new community offering, brought to you by a whole fuckton of gods, more than a little bit of whiskey, and a slew of talented contributors, writers, lay leaders, theologians, clergy and devoted followers of Polytheistic traditions from far and wide.
The Conference was a rampant success. Stay tuned here in the next day or so for updates, responses, reflections, and an announcement or two from this humble Thracian.
Till then, a few odds and ends, before I’m off to find out how to fit all of my empty bottles into the recycling bin…
Morpheus Ravenna’s fund-raising campaign for her ground-breaking project, The Book of the Great Queen, is almost at its end. With less than 55 hours on the clock, we’ve come together and almost put together the rest of the funds to meet the project’s final stretch goals. Please please please help this happen.
And, for those who are waiting for replies from me in email or on Facebook, please be patient: I’m bad at this “internet” thing on a good day and I am exhausted. The next few days though will be fairly well dedicated to “getting shit like that done” as I clear my schedule and back-log for a few special projects.
A special shout-out to everyone who helped keep me smoking and drinking through the convention. A lovely bottle of Fecking Irish whiskey (and some delicious cigars) kept me upright and holding court today in the aftermath of the conference (thanks Duffi) and I had some tasty tasty cigars and some eagle-adorned bourbon out of the trunk of a car that was amongst the friendliest and most hospitable of parking-lot-social-times of the weekend.
And, lastly, I sincerely hope that I didn’t offend anyone in any lasting way at any point during the Conference. If I did, please contact me privately and I will do what I can to make it right. I am astounded by how drama-and-conflict free the entire weekend was, and feel blessed to have met so many fucktastically awesome people.
Be well, the fucking lot of you.
We’re four days away from the Polytheist Leadership Conference, wherein I will supposedly give a presentation on Regional Cultus in Contemporary Polytheism. And all I can say is: there had better be whiskey.
…because I haven’t really slept in two weeks, as I’ve been doing non-stop care of the 28 Miracles and in near constant dialog with my god Sabazios — and other closely related deities and spirits — in response to this unexpected shift. As I said before, this shit is game-changing. But more on that later.
At the Conference I will be, at some point or another, announcing two or three important and new things. The circle(s) of folks who are “in” on any one of those things is very small, and those people should take this moment to silently gloat and feel very important. If you also want to feel important, you should attend the Conference, buy me a drink, and attempt to get me to spill the beans with plied alcohol offerings (or really fine cigars — I like them dark and complicated, and expensive) prior to my announcements. Barring that, you should STILL come to the Conference, because the announcements will be made there before they are made anywhere else, and so you can feel special for hearing that shit right there at ground zero. Like special pre-release trailers for hit films shown at comic-book conventions before they officially air. (Sadly, there will be no video accompaniment with my announcements.)
Otherwise, though, stay tuned here in the next week or two for those announcements made more publicly and in elaborated form.
Also at the conference, my House will be offering several options of divination (including work with a living oracular raven*), possibly some of our healing rites, and private spiritual consultation as scheduling allows. Donations from these and any other offerings (stay tuned) will be divided between care of the 28 Miracles of Sabazios and a suitable charity or two (to be announced).
Because fuck yeah.
It’s a damn fine time to be a Polytheist.
* A perfectly legal, domestically captive bred non-native species of raven, which is not impacted by the federal laws prohibiting the ownership of or contact with migratory birds.
Hail, Sabazios! Hail, the Twenty-Eight Joys!
Originally posted on Aedicula Antinoi: A Small Shrine of Antinous:
Of the twenty-eight joys of Sabazios
here first I’ll sing you one:
was to see a new brood of temple snakes
born at the solstice’s sun;
The next of the joys of Sabazios,
it was the joy of two:
to see the mother of the snakes
give birth in health all through.
From grand old Thrace to the temple space
and from forest to library full,
all the gods rejoice and in clear strong voice
they speak through the snake oracle.
Of the twenty-eight joys of Sabazios
here next I’ll sing you three:
was to find the priest that saw the snakes
could take his god’s decree;
The next of the joys of Sabazios,
it was the joy of four:
to see two cells of fourteen young
all writhing on the floor.
Of the twenty-eight joys of Sabazios
now here I will sing…
View original 638 more words
The Twenty-Eight Midsummer Miracles of Sabazios
On Monday night I returned home from some shopping to an unexpected shock, which is potentially game-changing in certain respects.
When I first entered my Thracian Exodus last autumn, first moving from California to the Northeast, and then losing my stable “home base” (and the subsequent safe storage of my ritual holdings, shrines, and the secured housing for the sacred Temple serpents), I wound up homeless and nomadic through the region. My Temple things lived in storage, while my serpent family took up temporary residence in a warm furnace room in Massachusetts. Nevertheless, my ritual year was uninterrupted: my gods were served, Their rites performed, Their sacred oracular serpents cared for (if infrequently visited).
This year’s Winter and Spring festivals and rituals were nevertheless full of serpent-themed Work, in terms of the Holy Powers invoked, praised, and Worked for.
Summer Solstice this year for my Thracian lineage was a Serpent Rite for Sabazios. The Temple Serpents were ritually greeted, handled, consulted and finally fed a special Solstice meal. One of them — a thirteen-foot female Argentine boa constrictor — was particularly pleased with her meal, and continued to dance back in her massive enclosure, being far more active than she normally would be after taking in such a meal.
Two nights later, as I arrived back into the sacred serpent’s room after some shopping, and encountered a sight that brought my mind screeching to a halt. My eyes focused, and unfocused, staring into her enclosure. My brain could not make sense of what it saw. Dread filled me, and my heart skipped, and my neurological activity was frozen — seized up, as it were, unable to process what it was seeing. In the enclosure where I should have been looking in on a beautiful and lively (if digestively lethargic) serpent queen, I instead saw a mass of indistinguishable shape, as if a hole had opened up in the substrate to some infernal realm of swirling color and glistening darkness.
And then the darkness yawned.
And stretched its head. And then its other head. And then twenty-eight heads. And then it hit me, and I gave silent prayers to Sabazios before calling for another priest.
The oracular Temple serpent of Sabazios had given birth — quite unexpectedly — to a clutch of nearly thirty glistening dark babies, who sat coiled in their membranous sacks stretching their heads up in sequence, breaking free of their birthing robes and naked into the red-light of the room.
As I collected the babies one by one, and set to sacred task of washing each in baptismal waters and placing them into a large and safe enclosure, I realized that their mother had been going into labor following her Solstice meal. Her “dancing activity” was the beginnings of the birthing process, which I had not been expecting. Which should not have been possible.
She had had contact with a male Argentine boa — her best friend, and ritual partner — but none of the very specific conditions that chemically trigger ovulation or breeding chemicals in either animal had been met. In the wild, boas go through a colder season — just like everything else — and that cycling of temperatures annually triggers the chemical process necessary for breeding. In captivity, that cycle has to be intentionally created, as the animals live with artificial heating and moisture environments, which are controlled automatically. Meticulously controlled.
I got to reading. It turns out that it has been proven — as in scientifically — that snakes of this or related constrictor species are capable of parthenogenesis, or “virgin birth”.
Scientists found that the condition that made this possible was exposure to a breeding-age male, without the chance (or contact) for physical reproduction. Meaning that the male’s pheromones could potentially, although very very rarely, cause the female to impregnate herself. In these instances, the hatchlings were all female.
These 28 maybes? So far, they look female. Each and every one of them. But that isn’t confirmed, yet. They’re only six days old. After their first shed, they will be given their first solid meal as independent animals. Once they’ve eaten, and settled? Confirmation of physical sex will have to happen. If they turn out to be all female? Coupled with the incredibly small variation in their coloration, patterning and general appearance — the male Argentine who could be their father does not share the same patterning as their mother — suggests a miraculous virgin birth.
On the fucking Solstice.
And if I’ve done my math right? They were potentially “conceived” (fertilized) at the Equinox (as they appear to be prematurely birthed, a process inadvertently triggered by the Solstice feeding).
Potentially game changing.
I’d like to formally welcome the 28 Midsummer Miracles of Sabazios — or the 28 Solstice Serpents of Sabazios, depending — to this world, and to this House.
- A wonderful event occurring in the physical world attributed to supernatural powers.
- Many religious beliefs are based on miracles.
- An example of a miracle associated with Muhammad is the splitting of the moon.
- A fortunate outcome that prevails despite overwhelming odds against it.
- An awesome and exceptional example of something
(And now, back to cleaning out and preparing caging and set-ups for them, for when they are ready to move out of their small individual “neonatal” spaces, for individual observations, health-checks, and care.)
Many blessings to you all.
P.S. The mother is doing well. She took a good sized meal the following day — and lots of water — and has been resting since the ordeals of birthing twenty-eight live babies into our world. She is cranky and her body is coursing with hormones, still, but she is healthy and physically relaxing. Every other serpent in the house knew what was going on that night — I was apparently the last to know — and has been attentive and alert to all goings-on since. It is a lively time here.
P.S.S. It is a damn good time to be a Polytheist.
P.S.S.S. As a rule, I do *not* breed snakes. Nearly all of my sacred animals are rescues, taken in from poor and inadequate conditions, or rescued from the frequently very unethical reptile breeding “scene”, where these sacred animals are often housed in plastic tubs stacked one atop the other for their fertile lives, used to produce more and more complex (and profitable) genetic variations, by producing hundreds and thousands of offspring that flood a “pet market” not exactly known for their ethics or base competence. I have been an animal rescue, rehabilitation and caretaker person for over two decades: aside from breeding hamsters once when I was nine years old to continue on the bloodline of a particularly amazing animal, I have never bred “pet” animals. I do not consider any of the animals in my care now to be “pets”; they’re family, or they’re sacred food (depending) and in either case are treated with the utmost dignity, respect, and care. I’m staggered by the babies I have now been entrusted with, and do not know what comes next, but have already spent three-quarters of a month’s rent securing adequate housing and food for the foreseeable future. I take my responsibilities with animals as seriously as I do with ritual; the two are literally inseparable in fact, as my duties as a priest of my gods and spirits are entwined with the care and welfare of these other-than-human partners, relatives and champions. “Broke on religion” happens to be a favorite quote of mine from another Polytheist voice who finds the time to write on the internet now and again…
Those Days are Long Fucking Gone: Dredging Toward Positive Differentiation
Once upon a time there was a thing called knowledge, and lo, it was a fabled and treasured thing, which many amongst the provincial masses would pursue at great personal cost and labor in order to obtain.
In the present 21st Century days of cobwebbed darkness and dazed-and-blunted cudgeling ignorance-to-the-workings-of-the-world, we have the total sum of all that human knowledge ever resting ever in back-pocket or shoulder-strapped reach and powered by rechargeable lithium, yet the modernity-promised Utopia-of-Knowing seems not so readily grasped. Humankind innovated unto itself the ability to harness this Knowledge, and strike it into binary storage behind glowing screens of illuminated word things and pictures of cats and videos of wrecking balls and this achievement was great and grand and it has been taken up by the masses with intense, addictive and glossy-eyed fervor.
But to what end?
Now, obtained, this fabled knowledge can be ignored— for it was achieved, and so there is no more effort required to engage it, and so what purpose is to be found in glistening pursuit?
Once upon a time, those who obtained a certain level of knowledge and subsequently learned to apply that knowledge through the development of skilled discipline (experience!) and were greeted by the masses as treasured experts in their given fields of know-how and blessed doing. In those days, a person was rewarded for their pursuits and their Heraklean labors and all of that time put into the obtaining of the knowledge and the skills and the disciplines; hours spent at study, learning, and thousands more spent at practice, experiencing that which they had studied. Chiseling themselves, at great personal expense, into adepts or masters of a given area or subject. In those days, one’s obtained expertise was treasured, for they could further educate others, through writing, speaking, training, teaching, or merely doing that which they had learned so that others focused elsewhere could communally and collectively benefit from the glory of those trying hours, weeks, months, years, spent in the tempering process.
Those days are long fucking gone.
There has been a lot of discussion, in the blog sphere and in private dialog, around the subject of the “death of expertise” in our 21st Century Western Culture. It is an interesting age that we live in, wherein we popularly idolize the idea of experts and paragons — Einstein, Tesla, Jesus, Jung, Pythagoras, Artemisia I — without the burden of needing to acknowledge, respect, or defer to them in the magical realm of the really-real world in day-to-day life. We post memes showcasing quotes and attestations uttered or suggested or otherwise attributed to some romanticized “Greats”, while berating, dismissing, and politicking in fabricated clique and Koolaid brigade against or around or behind the living and breathing experts and adepts amongst us. It seems that everyone who puts one damn word after another (out loud or on the mystic interweb box) is free to consider themselves an expert, or be considered such — after all, how else could those wordsounds be bubbling up and out of them so? — and similarly it follows that this expertise should be measured in some stratified fashion.
One such expert, who is hailed rightly as such by both rigorous academic measure as well as clergical deployment and inspired prophetic submission, our own Bithynian Doctor — P. Sufenas Virius Lupus — recently wrote about the subject of stratified acknowledgment in an essay addressing the subject and spectrum of religious laity and religious clergy, in which e poses examples of a category of persons in our communities who, though not clergy in proper fashion, are still deserving of deference and respect for their expertise and specializations as theologians, philosophers, or activists in our Polytheist and Pagan communities. The comments section is full of important replies and discussions, as well as debateful disagreements from colleagues and coreligionists.
These discussions represent, to my sociologist eye, a collective interest in hashing out some of our communities’ needs for positive differentiated deferential stratification. I am constantly hearing of and consulting around issues of hierarchy, chain-of-command, position and titular role as assessed through various lenses in religious and spiritual social affairs. Throughout PSVL’s blog post I perceive a repeated theme — amongst many others, surely! — around calling for specific, nuanced language to discuss (and offer lived experience of) differentiated models of deferential regard; e.g. laity must be deferred to as the reason that some clergy exist to serve (especially clergy whose job is to minister to or lead trained specific ritual on behalf of the untrained laity) while clergy should be deferred to around (and indeed offered respect for) their specialized knowledge and training in their given responsibilities. E goes on to discuss non-clergy members of our communities — philosophers, theologians, writers and researchers not otherwise “titled” as clergy — who are proposed as deserving of deferential regard as well, by virtue of their contributions.
Where PSVL and I (seem to) disagree is around what that deferential regard should look like. I am absolutely and fervently in support of our communities and cultures offering up and invoking into themselves a lived deference for those whose contributions and insightful expertise so greatly shape and influence discourse and community development. However, I don’t see one’s contributions in philosophy or theology to be related to their “place” on a “Laity — Clergy” spectrum, or a “Clergy — Laity” measurement for that matter, but on an altogether different spectrum. After all, we can have clergy who are philosophers and clergy who are not at all given to those directions of thought or study, just as we have laity who are professors of theology or authors in the field of philosophical thought. To be clear, I am in no way at all calling for a dismissal of the “laity or clergy?” classifications, as some have suggested, but instead quite the opposite: we need more classifications and differentiated forms of religious engagement and spectrums of experience, which are specifically constructed in a manner that rejects competition and instead embraces respect, in every direction of differentiated deference.
I have long been calling for examinations of some of what I consider to be clearly differentiable lenses of experience, training and literal process or principled paradigm in our Polytheist and Pagan communities and conversational parlance. By way of example, a huge amount of Pagans today draw their backgrounds from teachings derived from Western Esotericism and ceremonial magick (whether they realize it or know it by those terms or not), whereas others (for example Heathens, Celtic Reconstructionists, and Kemetics) are not (as religious traditions) drawing from those sources at all. “General Paganism” seems to draw heavily from the Western Esoteric tradition(s), whereas Polytheisms at the very least cannot be assumed to do the same, as religious traditions.
Many Polytheists in America also have Western Esoteric magickal occult practices, but these are generally — and in my opinion accurately — separate from their Polytheist religious traditions and pursuits. The Lesser Banishing Ritual has no place in Gaulish Polytheistic religion (so far as I know…) for example, but a devoted layperson or priest within Gaulish Polytheism may also be a magickal practitioner who utilizes this esoteric technology elsewhere. The affirming positive differentiation between these two things — religion from the occult/esoteric — in background and paradigm platform is astoundingly under-discussed and virtually unexamined so far as I can tell, in the popular Big Tent movements of Neo-Paganism. There is clearly nothing wrong with occult practices, but these should be differentiated from strictly speaking religious pursuits, for the same reasons that one should not try to fuse African Ifa-Orisa with Haitian Vodou and Cuban Palo and Hebrew Kabbalah: each of these is its own tradition, and even where they may overlap or share common lineaged descent, they are self-contained and differentiated structures.
Positive differentiation is important. As modern Polytheists, many of us are proceeding with an acknowledgement of the multiplicity and plurality of pretty much everything. We are striving to move away from popular reductionist methodologies, proliferated in our current (and recently preceding) age, which seek to string things together as a meta-connected singular narrative, as if all things can just telescopically fit together in one unified form. Differentiation — individuation, if you will! — of ideas, traditions, movements and collectives allows for the full and unrestrained expression and exploration of the religious, animist, spiritual and devotional structures we are called or thrust into by our gods, and by our blessed ancestors. We fought hard through many debates to clarify to Humanists that when we were discussing our gods — and, for that matter, our mighty dead — we were discussing literal beings of intelligence and agency, external and apart from our unconscious minds. Understanding those differentiations — abstract concepts, archetypes, and autonomous gods-of-consequence — allowed for arguments to end before they began, but allowing for the nuanced clarification of what a given writer or speaker was engaging with (since many fields and lenses draw from similar or even shared vocabulary).
Differentiated spectrums of spiritual and religious and ritual engagement, and the developing of both language and social structure to accommodate such is an ongoing and vitally important focus for all of us in the myriad Polytheisms and Paganisms, newly hatched from inspired egg or continuing from older traditions unbroken in our age. Differentiation, however, is only the first step, for next must follow systems of nuanced deference, and a matured and nurtured respect for (and acknowledgment of) specialization, expertise, and varying levels of engaged contributory efforts.
Of course, all of this would require a certain level of (gasp) critical thinking, self reflection, social awareness, and — perhaps most troubling of all — measured (non-relative) competence assessment. To acknowledge that a master electrician might know more about electrical safety measures than you first requires that you understand enough about a) yourself, b) other people who are not you, and c) electricity, to see that you are probably not a master electrician, and therefore on the subject of electrical safety owe a certain level of deference to your fucking better. Our religious movements and traditions are not alone in their cultural besiegement by these issues of critical assessment and popular awareness and attacks on structures and systems of expertise, of positive differentiation, or of useful and ordered stratification; there is a greater social issue of reductionist paradigms and process… a pandemic of permissive armchair ignorance.
“Stratification” is as frightening a word as “difference” for a lot of people, and certainly in some contexts it is a potentially disturbing concept. For many it speaks of abusive patriarchal tyrannies, for others the bludgeoning and crushing weight of the few (the takers, the bourgeoisie, the 1%, the ivory towered ivy leafed privileged) upon the backs and limbs of the many (the workers, the makers, the underprivileged, the common folk). Many in alternative religious traditions found in Polytheism and Paganism are coming from a challenging background in mainstream Monotheistic culture, with experiences of abuse and trauma and persecution fresh in mind and heart, and so words like “stratification” and “status” and “hierarchy” are strung together as triggers of these remembered wrongs and relived hurts. However, those wrongs and hurts are the result of an out-of-balance power dynamic, not the result of such dynamics in general, and it is important to know and see that if our communities, lineages and traditions are going to survive moving forward, outliving us as gifts through our children and grandchildren and great grandchildren and further still, to our gods and to our beloved blessed dead, and to the living earth on which we live which desperately needs us as a global population to get our collective acts together, we must have some semblance of structured order to our engagements.
We all know that there is something very very wrong in our world. A world that is dying. Not just ecologically, or environmentally, but morally and socially and politically and economically and fucking spiritually. We stand on the precipice of disastrous collapse. There is virtually no way to ignore or deny this.
It is my belief, based upon the words and wisdoms of my gods as well as the reasoned observations and critical examinations that They have given me the mind to process and analyze and assess, that our traditions — our myriad Polytheist traditions — are one of the answers to the myriad crises our world faces.
“Hierarchy” is similarly a bad word in many spiritual communities; so is the idea of eldership, of leadership, of authority. And yet we worship gods of sovereignty, gods of kingship, gods of queenly might and gods of non-binary authority over sphere and dominions of influence, such as life and child-birth and grizzled death and battlefield medicine and ecstasy and madness and music and dance and fucking beautifully under the crescent moon while stars light up as keyholes in the heavens. What are these spheres, if not integrated expressions of hierarchal divide? What are these relations, if not systemic layers of divinely deferential, deifically demonstrated expressions of positive differentiation? Of stratification?
There seems to be a misguided, but emotionally affirmed through experiences of hurt and abuse, sense or belief that to differentiate is to intrinsically and irreparably divide. To this I say, it could not be further from the truth. To be artificially unified, for the sake of unification alone, is to be muddied and muddled as all the colors and pigments of a painter’s pallet, which any kindergartener will tell you results only in a beautifully unusable grayish brown sludge that does very little to create the many hued masterpiece that surely we all of us have in mind for the future of our Polytheisms, Paganisms, and our godsdamned global societies and our fucking planet. Certainly when we pause to envision a strategically achievable image of what our efforts in our religious developments might produce, we do not see the shitty muck and toxic mire that one dredges from the polluted waters of petrol-spewing yacht-yards sitting against once majestic natural coves.
To achieve the masterpiece that our gods deserve, which They have entrusted us to paint by our own hands with Their guidance and wisdom, we must differentiate our pigments and systemize our understanding of colors [proverbially speaking, as this is not an advocation for segregation of any kind] in order to enstrengthen and enliven the use and deployment of each. Instead of focusing on philosophical hypothetical unification and/or “Oneness” (whatever the fuck that has to do with worshipping many gods…) we should all of us (collectively) and each of us (individually) be encouraging a sense of positive differentiation, which allows for the untold beauty of individual expressions of collective praise and diversely devotional union and communion and reunion with, and at, and before, and beneath, and within and fucking inside of the untold many fucking gods and goddesses and deities and spirits and guardians and guides who make up the structures and sequences of our many paths of religious expression.
By acknowledging our positive differences, instead of trying to negate or erase said differences, we can arrive at systems of engaging and modes of being and methods of relating at all sorts of levels that carry renewed respect (gasp! deference!) for the specialists and experts in our communities, and therefore also for the communities themselves, and every level within them, measured on every spectrum and through all of the different lenses that there are to gaze through in our assessment of and navigation through the complexities of social and religious process.
About 72 hours ago, Morpheus Ravenna launched the fund-raiser for her upcoming tome, The Book of the Great Queen. I am fucking stoked beyond belief for this project, and I am excited as shit to see how much support the communities have shown for Morpheus, and how much devotion is being demonstrated to the Queen Herself.
While I’m not involved in the book project myself, I have consulted with Morpheus off and on to help in small ways as she got to this point of its development. I have done ritual and made offerings here in New York — with the assistance of another priest and my raven — to support and celebrate the fuck out of this launch.
And now I’m writing about it here. Why? She’s already reached her initial goals — but there is so much more room for AWESOME FUCKING THINGS. As it stands, enough money has been made to produce the book. And it will be fucking GLORIOUS.
The Stretch Goals are fucking astoundingly cool. The first one reads as follows:
STRETCH GOAL #1: ORIGINAL ILLUSTRATION ARTWORK
$2000 (Campaign total $9,500.00)
When we meet this goal, we’ll be able to commission original artwork to illustrate the book, making it an even more beautiful work of art!
We’re working with accomplished esoteric artist Valerie Herron, whose work has been featured on the Wild Hunt and Coru Priesthood home pages.
The second one is even MORE FUCKING AMAZING:
STRETCH GOAL #2: POETRY & SONGS OF THE MORRIGAN
[Cost details for this goal coming soon!]
Perhaps you’ve read the powerful, enchanting poems of the Morrigan, translated into English. Perhaps you’ve seen the original Old Irish text. But few people living have had the opportunity to hear the poems spoken aloud as vocal ritual incantations – the native form for which they were composed in ancient times. NOW YOU WILL.
When we meet this goal, we’ll be able to create a gorgeous, professional studio recording of the poems of the Morrigan, spoken aloud as an enchanting vocal incantation, in both the original Old Irish, as well as the English translations. We’ll also include a couple of beautiful devotional chants and songs in Irish and Gaulish, never before recorded!
Once we hit the funding level for this stretch goal, these unique and unprecedented recordings will be made available as a digital download to ALL PROJECT BACKERS at the $20 level and above. So let’s make this happen!
I am plugging this because it is a project that I believe in. (And if somebody wants to throw $350 toward the cause, and then gift me the exclusive ultra-rare hardback hand-bound artisan copy of the book that they score in this doing, I uh, would not complain. At all.)
Books like this are a rare and beautiful thing, and I am anxiously awaiting its release. Let’s all see how much more awesome we can make that release be, yeah? Community! Fuck yeah!
Stay tuned for more writing in three next thee or four days, as I crawl out of a full season of illness and continued household settling.