TERF Wars and Trans-terrorism
7 months ago
[R]oots are essential to the [W]itch. Just as she needs to know human nature if she is to find the freedom to use her emotional energy and that provoked in others, so must she know the natural world around her and its own flows of energy. A [W]itch, then, is entirely committed to her landscape. She doesn't just know how it functions; she aims to know every part of it. In constant relationship with it, she becomes attuned to both its short cycles of change and its long journey of changing.
It need not be a beautiful rural environment; the witch may be happier in the big city, the suburbs, or a place needing protection or regeneration. Wherever she is, she seeks out that intensity of connection with all those who make up the ecosystem. . . . Every action is a potential interaction, acknowledging presence, purpose and communication, and where the energy is strong, her respect rises. It may be with the mountains, the darkness, the forest or deer; it may be with the river of traffic, the wind that moves around the buildings, the sunlight on glass, the scents of anger, hunger and wit. Wherever she is, enthused by the divine hum of creativity, touched by the powerful desire to control, the witch seeks and finds her dark [G]oddess of potential.
Open the window, and let the air
Freshly blow upon face and hair,
And fill the room, as it fills the night,
With the breath of the rain's sweet might.
Hark! the burthen, swift and prone!
And how the odorous limes are blown!
Stormy Love's abroad, and keeps
Hopeful coil for gentle sleeps.
Not a blink shall burn to-night
In my chamber, of sordid light;
Nought will I have, not a window-pane,
'Twixt me and the air and the great good rain,
Which ever shall sing me sharp lullabies;
And God's own darkness shall close mine eyes;
And I will sleep, with all things blest,
In the pure earth-shadow of natural rest."
While someone studying the art of magic might gently yet thoroughly become aware of each potential stumbling block that remains in [her] soul, the [W]itch within all of us may not learn how to do this with such discipline or studied attention. [Hopefully, the passage of time and] the roads of experience . . . with luck and a fair wind, allow us as women to know ourselves better, acknowledging and accepting who it is [that] we are. We grow more emotionally intelligent: the ability to identify an emotional energy when it is triggered, with a sense of where and why it was sourced, allows the [W]itch to understand its force, its reason, its craving and direction.
doesn't overwhelm [a Witch] or take the ground from beneath her, but instead she contains it without a struggle, pausing to consider the wisdom of any action she might take, pausing until her view is extended in every direction. Nor does holding the emotion for a moment, a day, a year, dissipate that energy; when she is ready, the [W]itch has the ability to direct that emotional energy, with all its force intact, in a perfect vibrant stream of creativity.Id.
It takes practice.
She isn't just baking cookies, stitching outfits, penning sketches, drafting stories, [doing surgery, writing briefs, managing associations, editing national business journals, running volunteer organizations, hiring for government agencies] alone in her sanctuary, in some isolated bubble of creativity. The [W]itch's work is more than simply personal expression. She is fully involved in and conscious of the ongoing creation of the wider world in which she lives. As such, her work affects others, as  she is affected by others' presence; and it is becaues others are involved that she asserts such control over every task. Yet that control is not imposed on her; whatever she is expressing, the skilled [W]itch does so with complete freedom. Without the freedom to act as she wants or need to, her magical art is entirely compromised.
There are two basic keys that allow her this freedom.
The first is a profound understanding of her emotional self. . . . [She] know[s] that [her] power is dependent on an ability not just to feel emotions as they rise within or around [her], but to manage those forces of [her] human nature.
Isaac's personal papers will be going to the American Religions Collection at the library at University of California, Santa Barbara. So all you researchers will be able to rummage through his stuff :-).
(ARC), much of which was assembled by J. Gordon Melton, primarily documents non-mainstream religions in America. The collection contains monographs, manuscript collections and serials. Melton's Encyclopedia of American Religions (6th ed., Gale Research, 1999) provides descriptive references to the various religious groups and, to a considerable extent, the collection is organized along the lines of the Encyclopedia.
Monographs in the American Religions Collection are cataloged in Pegasus and can be searched by author, title, subject etc.
The largest manuscript collection is the American Religions Collection (ARC Mss 1). Correspondence, newsletters, flyers, articles and clippings relating to hundreds of religious groups are contained in the collection. Other manuscript collections includes manuscipt material relating to specific religious movements or collected by other individuals.
Some serials in the American Religions Collection are cataloged in Pegasus. Many other serials in the American Religions Collection are indexed in a database.
For more detailed information on materials in ARC, contact David Tambo, Head of Special Collections (tel. 805-893-3420, fax. 805-893-5749). Dr. Melton also may be able to provide research assistance on an appointment basis; contact the Special Collections office (tel. 805-893-3062) for further details.