‘THINK on THESE THINGS’ for November 29th

By Joyce Sequichie Hifler

We all develop our own ways of centering our lives on something. In our minds we each have a design of what we think we are capable of being. If we want to be what we think we are capable of being, then we must hold our design firmly in our minds until it is secured as the focal point.

Each life must have that focal point, the center of interest where all phases of life come together. A focal point gives strength and meaning to the smallest details of everyday living.

Dimension and depth belong to the life that is centered. Though it may take many forms we must always have a “home” to return to, knowing that here are the roots, the things that really matter.

There must be a blending of our lives with others. But to be happy with one’s self, that focal point must be steady and true before we can feel contented that “all’s right with the world.”


Available online! ‘Cherokee Feast of Days’
By Joyce Sequichie Hifler.

Visit her web site to purchase the wonderful books by Joyce as gifts for yourself or for loved ones……and also for those who don’t have access to the Internet: http://www.hifler.com
Click Here to Buy her books at Amazon.com

Elder’s Meditation of the Day
By White Bison, Inc., an American Indian-owned nonprofit organization. Order their many products from their web site: http://www.whitebison.org

Elder’s Meditation of the Day – November 29

Elder’s Meditation of the Day – November 29

“Life, the circle, a measurement with no beginning and no end.”

–Phillip Deere, MUSKOGEE-CREEK

The circle teaches us how the Creator made things and how to live. It teaches us how we should look at creation. Life travels in a circle. In the East is the baby, to the South is the youth, in the West is the adult and in the North is the Elder. Then we return to the Earth Mother to start the cycle again. We observe what is `around us’ from the center of the circle. This develops our point of view. We must be careful not to become self-centered.

Great Spirit, let me observe life from the circle’s point of view.

November 29 – Daily Feast

November 29 – Daily Feast

Too much looking back robs us of our natural ability to change things. We are too good at finding reasons for failing, too well trained in using logic to work out knotty decisions. Every thinking, praying human being has access to supernatural answers to his problems, but he cannot use only human reason. And more than anything he must not give excuses or blame others for his own mistakes. Not can we say that if we sit still long enough a miracle will happen. We have to use our minds and our hearts and our spirits – but we must also obey the rules.

~ Some of us seem to have a peculiar intuition. ~


‘A Cherokee Feast of Days, Volume II’ by Joyce Sequichie Hifler

The Daily Motivator for Nov. 29th – Easier said than done

Easier said than done

Everything is easier said than done. But just because something is difficult  to do, doesn’t mean it is impossible.

In fact, the more difficult something is, the more valuable it is when you do  in fact get it done. Instead of complaining that it’s easier said than done, put  your energy into making it happen.

On the other side of great challenge is great reward. Work through the  challenge, and get yourself to the reward.

Yes, that will take time, effort, commitment, decisiveness and persistence.  And it will be worth all that and more.

The way to get it done is to start where you are, to keep going forward, and  to constantly remind yourself why. Though it’s certainly not as easy as just  saying you will, it is absolutely within your ability to make good and valuable  things happen.

Act in accordance with the way you wish your life to be. Though it’s easy to  say, it’s much, much better to do.

— Ralph Marston

The Daily Motivator

Daily OM for November 29th – Reconnecting with Friends

Reconnecting with Friends
Special Messengers

by Madisyn Taylor

When fate brings old friends back into our lives, there is always a reason.

Every person that passes through our lives makes a contribution to our life stories. There are those who play large roles and make deep impressions, but sometimes a brief special appearance before life takes them in another direction creates a meaningful connection. It is a rare gift when they suddenly reappear in our lives after a long absence.

Though the world may seem full of more people than we could ever know, we are often drawn to people with similar energy, which brings us together time and time again. On first meeting, the characters in our life stories may seem familiar. We may know each other from past lives or perhaps we merely recognize the energy of a kindred spirit. But when fate brings old friends back into our lives, there is always a reason. They may act as messengers, reminding us of a part of ourselves we have forgotten to nurture. They might appear to give us a chance to react in a new way to an old situation. They may even bring up unresolved issues so that we may complete them, giving us the chance to move forward on our life path. Whether old friends, previous romances, or once and future partners, their reappearance is more than mere chance. They may never know what they bring into our lives, but the renewed contact is a gift.

If this hasn’t happened to you, maybe you are meant to initiate contact by seeking out old friends. If old friends come to mind or into your dreams, use their appearance as an excuse to get in touch. If an old song or movie reminds you of them, reach out to share the gift of renewed contact. Wherever you fall in the circle of connection and reconnection, be sure to look beyond the surprise of the moment to enjoy the deeper gift that this revelation brings.

The Daily OM

Similarities Between Christian Sacraments and Pagan Rites

Similarities Between Christian Sacraments and Pagan Rites

Author:   Angelique Soleil   

Magick was first spelled with a “k” by Aleister Crowley (1875-1947) to differentiate between religious magick, and the stunts and illusions performed by stage magicians. Crowley was the leader of a cult called Ordo Templi Orientis, but is better known for his time with The Golden Dawn. Crowley says, “Magick is the Science and Art of causing Change to occur in conformity with Will.” (The Sidereus Foundation)

There is another part to this definition that will have to be added in to make a usable definition for this article. Magick is the Science and Art of causing Change to occur in conformity with Will and the Will of Deity. Since we are talking about religious magick here, there must be some sense of a divine being in our working definition. There are practitioners of magick who believe that magick comes from within, not from a deity. In this case, I would say that their “deity” is the life energy within themselves. Deity comes in many forms.

I would first like to pause and make it clear from the start that there are many movies out there about Pagan rites (The Craft, a movie about 4 teenage girls that dabble in magick comes to mind first) that are highly inaccurate. Since that movie came out, I can’t count how many people I’ve had approach me asking if I’ll help the “call the quarters.” Movies like that make real practicing Pagans look bad. When you think of magick, don’t think of movies or TV. Remember that those are not real.

I used to sit in church and feel inspired. When I was young, I saw the magick of God in the church in the faces of the people around me. I felt it in the air around me. I was a child then, so naturally I felt bored, but I can still recall feeling something there. I won’t deny that there is some kind of magick involved with the church experience, even if people don’t want to call it that.

I haven’t been to church in fourteen years. As I grew older and kept returning to church, week after week, year after year, I felt the magick slipping away. I knew it was time to move on. I needed to find magick again. I took my Bible and my thirst for spiritual fulfillment, and walked away.

Since it had been so long, I had almost forgotten about the magick of the church. But when I take a step back, I can’t help but see that there is magick on both sides. It’s easy to see that Pagans have magick in their spells, blessings, coming of age rites, and Sabbats, because Pagans will openly call it Magick. The Christians, however, simply choose to call their Magick by different names: prayer, Communion, Baptism, holidays, and other holy sacraments. All of these involve some kind of ritual and divine power, whether from within, or from an outside source.

As I study the differences between the Christian world and the Pagan world, I see that Christians and Pagans will debate and battle about this topic, and there are some from both religions on each side. Many Christians argue that magick is wrong, immoral, and satanic. Many Pagans say that Christians use magick too, to try and put both religions on a more equal base. Some will say that magick comes in many forms. Some Pagans will even say that Christians do not use magick, and to say that prayer is the same as a spell is an insult to both religions.

I have a friend who is a very strict Christian, and whenever something went wrong, or she felt scared, she would pray. In her prayer, she would put her hands together, with clasped fingers, bow her head, and close her eyes ask God to help her, or guide her. She would begin with a phrase such as “Dear Heavenly Father, ” or “Dear Jesus, ” speak her wishes, and then end with “in Jesus’ name I pray, Amen.” It is systematic, ritualistic, and it is used to request something of a higher power. Is it magick?

Marina Patelos, a member of the Greek Orthodox church in Albany, NY, says “for your average person a ‘Hail Mary’ or an ‘Our Father’ wouldn’t count [as magick] because most people just say the words and never really stop to look at what they’re actually saying. But if someone’s praying for, say, their mother not to die of cancer, then yeah, that could count.”

Shirley Oscamp-Colletti, a United Methodist Minister who has been with the Church of the Wild Wood for the past 10 years, says that prayer is a form of magick “If I use your definition. Prayer is a form of connection with an inner or outer deity. Prayer connects with God; some say it is to accomplish a goal. I say it’s more to open yourself to possibilities. The highest form of prayer is to focus on a person and allow the divine light to that person, so the goal is to bring the divine light into that person or situation, not that you want a certain thing to happen.”

I used to find a lot of magick in Communion when I was finally considered mature enough to take it. There was no real class or preparation for it at the Calvary Baptist Church in Springfield, Vermont, but when a person reached the age of 12 they were expected to sit through a whole service instead of attending junior service in another room, and were offered Communion.

The lights in the church were dim, I remember, but sunlight shined brilliantly through the stained glass windows on either side of the room. Each window depicted a different Bible story in symbols and color choices. They were the most beautiful things about the church. Small clear plastic cups that resembled test tubes filled with grape juice would be waiting in circular holders on the backs of the pews next to the hymnal pockets. The pastor would speak the same words ever communion service as bowls of bread were passed around the church and people took a piece out for themselves.

“And Christ said, ‘take, eat. This is my body, ’” the Pastor would say, and everyone in the church would eat their piece of bread. The same pattern was followed with the grape juice, and then everyone would gather in a circle around the pews and sing. It seemed like God was there at those moments when we all held hands and sung together.

I have learned that the little Protestant church that I grew up in was a little different from other churches. Some use wafers instead of bread, and drink wine instead of grape juice. Some churches see this as a symbolic ritual, and some others see it as literal. “According to the Greek Orthodox Church, ” says Patelos, “the bread and wine are transubstantiated into the body and blood of Christ.” This means that “The Holy Spirit” changes the food into the blood and body of Christ. “[This] happens at the part of the blessing where he (the priest) holds up the chalice of wine and says ‘this is the blood of Christ’, in Greek, and then holds up the bread and says ‘this is the body of Christ’ and crumbles it into the wine, ” says Patelos. This sounds like a magickal transformation to me. “Although most of the people at my church would sh*t a brick if someone suggested that, yeah, I would [call it magickal, ]” Patelos says.

Colletti says that Communion is symbolic. “The other interesting things about this in the Methodist church, we don’t use wine. Methodists have been involved in the prohibition movement.” They do this out of respect for those who can’t drink. “We didn’t want them to not take Communion, ” she said.

”I do Communion very informally, ” Colletti continued. “If you’ve been to church there are words in the Hymnal that you’re supposed to read, but I speak more from the heart because I feel that is what the meal is supposed to be a time for people to come and share a simple meal together. My Communion is very earthy. When people in my church come up, they give hugs to me and the person that helps me serve, so it’s a very connective thing, and I like that. People come up out of the pews. I also often will tie it back to Jesus eating with his disciples and the meals that he shared and that’s when people let their hair down and get close to each other. Part of what Communion is about is to break down the barrier.”

“There are two sacraments, ” Colletti says, “[and] the other is Baptism. It’s initiation. The Baptism sacrament is an outward and visible sign of an outward and spiritual grace, so it’s kind of enacting something that’s already happened, which that might be where one of the difference is. When you’re talking about Magick you’re creating magick to make something happen, where as Christian magick, if you want to call it that, is an expression of what has already happened, rather than asking the divine to do something for us, and that’s Methodist through Shirley’s eyes. Catholics [say that] if you don’t have a baby baptized it’s bad. We believe babies are a part of God. Basically showing it’s bringing someone into the Christian church. It’s dying and being brought back to life in the traditional sense.”

Baptism is when a person chooses to accept God, and they are dunked in water to show that they trust God, and to represent dying and being reborn. Catholics do not completely submerge a baby when they baptize him/her; they only pour water over the baby’s forehead.

Catholics aren’t the only ones who baptize babies. “Our kids get completely dunked, ” says Patelos. “For Orthodox it’s Baptism, Chrismation, first Communion and Confirmation all in one go. After you go through that, you’re entitled to all the Rights in the Church.”

The way I see it, Baptism is very much like a cleansing in Paganism. Water washes away negativity and cleanses both physically and spiritually. This cleansing can be used for tools, as well as for initiation. There are many different ways a Pagan can use water to cleanse. Sometimes different oils or herbs can be mixed in, as with the Orthodox Baptism to add blessing properties. Often salt will be added to the water, which makes it holy because salt is part of the earth. Another common additive is rose oil for both its blessing and cleansing properties. A tool that will be used for magickal rituals can be dunked into a goblet of water and left in the moonlight overnight to be cleansed. Some initiations use this water and its additives to draw a pentacle on the forehead of an initiate. Many rituals will vary from tradition to tradition, making it impossible to cover all of them.

Pagans have their form of prayer in spells. I will reiterate that spells will vary in many traditions. Some will be the simple lighting of a candle and wishing. Some will involve chanting or poetry. Some will involve knives, wands, pentacles, circles of candles of every color shape and size, robes, and a script. It just depends on who you’re working with. I prefer the simpler rituals.

I take a candle of the appropriate color (different colors mean different things) , carve what I want down the side with my athame (ritual knife) , such as “good health, ” or “confidence, ” carve the first and last initials of the person who is to receive these things on the bottom, cover the candle with ashes, and light it, letting it burn all the way down. I will frequently sit in front of my altar (usually a table decorated with a cloth, statues of Pagan gods and goddesses, candles, and ritual tools, such as that athame) and think on this act and its results, but I usually do not incorporate words into the spell. I can’t remember where I picked it up, but it is the one spell that has worked for me consistently for the last dozen years.

“I feel that a prayer works the opposite way, ” says Salgamma, in her article “Magick Vs. Prayer” for The Pagan Library, an online Pagan journal. “The prayer is a request to effect a change in the ambient energy and invoke God. This change in energy is slower because it is ‘diluted’ in the surrounding energy and depends solely on faith (‘I believe it will happen, so it will’) .”

I have read of a Wiccan ceremony that may somewhat equate to communion. In the “Cakes and Ale” (Or “Cakes and Wine”) ceremony the bread represents the body of The God, and the wine (red) represents the blood of the Virgin Goddess. The cake does not have to be cake. It can be bread or something else as long as it has been blessed for the purpose of this ritual. Wine can be replaced with juice if necessary. This is a ritual to give thanks to the God and Goddess. After a poem of thanks is recited, all who participate partake of these symbolic food items, and leave what is left as an offering to the deities.

It seems to me that the Sacraments that I’ve covered above all have a Pagan equivalent. Baptism is a cleansing; Communion and the Cakes and Ale Ceremony are symbolic of taking in deity (deities) ; and a prayer is a spell. I have participated in most of these rituals (save the cakes and ale, but I’ve done similar things as well) at various times in my life, and I will say that there is something magickal about all of them.

What it Means to be Pagan

What it Means to be Pagan

Author:   Orion Guardian-Elm 

I have been thinking recently about what it means to be Pagan, and how one can be defined as Pagan. Some would say anyone who is part of an ‘Earth-based religion’, and yet I have met many Pagans who are not Earth-based at all (except that they live on it perhaps) . Some would say anyone who is a member of a polytheistic religion, and while I would agree that practically all polytheists are Pagan, what about the ones who pantheistic, pane theistic, monotheistic (yes, there is some) , or even agnostic or atheistic?

One of the things I love most about Paganism is its diversity. I love that it is such a broad category. I mean it would be pretty boring if we were all exactly the same right? There are Witches, Shamans, Druids, Reconstructionists, Wiccans, Heathens, Christo-Pagans, Eclectics, possibly even Hindus and Buddhists, and many others, all of whom are Pagan. I have even come across a number of non-religious Pagans before (and a non-religious person is one of the dictionary definitions of what a Pagan is) .

Some of us love Nature. Some Witchcraft and Magick, others mythology and ancient history. And some of us love all of them and more! Some Pagans are practicing, others non-practicing. Some would consider themselves Neo-Pagans, others Meso-Pagans, and others yet, Recon-Pagans. The diversity within Paganism may mean that sometimes we will disagree with one another on a certain subject but hey, we’re all individuals – that’s what makes us special.

I have always been Pagan, though I didn’t know it until recently. As a child I was fascinated with Celtic mythology and the ancient Pagan sites of Britain (my homeland) , such as Glastonbury Tor and Stonehenge. I felt a strange connection to the sites, which I still can’t explain. I always felt at home among trees, and loved to go for solitary walks across the field near my house (which was, ironically, on a Bible College campus!) . I felt a connection to the Celtic god Cernunnos and the goddess Morrighan, and often found myself wondering what it would have been like to worship them in the old, pre-Christian days.

It was not for some time that I came across Neo-Paganism. My Christian mother was convinced I was a worshipper of the devil (Yes, even before I even looked at Magick and Witchcraft) , due mainly to the heavy metal music I was into. She started to buy Christian books about Witchcraft and Satanism, including one called Protecting Your Teen from Today’s Witchcraft (1) .

Surprisingly, it was this book that got me into Wicca (after a brief period of Satanism which I mainly got involved in to freak out my parents) . One of the first sites I came across on Wicca was “Witch School”, and I instantly signed up for a few of the courses. I searched through all the sites I came across on the subject, devouring as much information as I could find. I was amazed that such a movement as Neo-Paganism existed! I had been brought to believe that Paganism only existed in the ancient, pre-Christian days, and that all that survived of it now were the superstitions and old wives tales.

I went to my library where I came across a copy of Starhawk’s The Spiral Dance (2) . Despite the feminist sentiments, I found the book gave me a foothold in understanding what Wicca and Witchcraft was actually about. That was the real beginning for me, the transition from the religion that my parents wanted me to be a part of to the religion that my spirit cried out to embrace.

To cut a long story short, I turned from a fluffy bunny to a devout Witch in a short amount of time, and read everything I could on the subject of Witchcraft and Paganism (mainly online due to a limited access of books on the subject in my area) . After six months or so I became drawn to Asatru and Odinism, and for a while followed the Heathen path. It was then that my deep interest for my ancestry and for the traditions of Northern Europe developed. However, I still felt drawn to Wicca and Witchcraft at the same time, and found myself unable to choose between the two.

For a short while I considered Druidism, having always been intrigued by the ancient Celts and their religious practices. However, I was unable to find any groups of Druids here in New Zealand, and most of the online courses cost a lot of money. For some time I was simply unsure of my beliefs, knowing that I was definitely Pagan, yet unsure of what specific tradition to claim.

Eventually I decided to return to my old path, yet to continue working with the deities I had come to see as my patrons and matron (Odin, Thor and Freya) . I decided that the best way to define my path would be ‘Eclectic Pagan’, seeing as I drew from more than one source in my practice.

And so this is how I came to be where I am today. I still consider myself a beginner, and know I have a LOT to learn. I read a lot more than I practice, though I do try to pray every day and to be aware of the Nature around me. I have come to love being a Pagan, and the diversity of it, and have realized that one of the most beautiful things about Paganism is the fact that you can follow your own path, and do what feels right to you.

You don’t need a certificate to be Pagan, nor a degree, nor the approval of anyone else – you can just be. What makes one Pagan is their identification with the term, and that’s what’s so great about it. You don’t need to be an adept at Magick, nor a scholar of ancient history – if the term Pagan resonates with you, then you can claim it. All you need to be Pagan is to feel that you are in your heart.


1 Steve Russo, Bethany House Publishers, 2005
2 Starhawk, HarperCollins Publishers, 1979

How Do I Know if a Deity Is Calling Me?

How Do I Know if a Deity Is Calling Me?


About.com   Paganism/Wicca

Question: How Do I Know if a Deity Is Calling Me?

A reader writes in, “There’s been some weird stuff going on in my life, and I’m beginning to notice things happening that make me think a god or goddess is trying to contact me. How do I know that this is the case, and that it’s not just my brain making things up?

Answer: Typically, when someone is “tapped” by a god or goddess, there is a series of messages, rather than a single isolated incident. Many of these messages are symbolic in nature, rather than actual “Hey! I’m Athena! Lookit me!” kind of things.

As an example, you might have a dream or vision in which you are approached by a human figure who has something different about them. You’ll probably know it’s a deity, but they are sometimes evasive when it comes to telling you who they are — so you could do some research, and figure out who it was based upon appearance and characteristics.

In addition to a vision, you might have an experience in which symbols of this god or goddess appear randomly in your daily life. Perhaps you’ve never seen an owl before in your area, and now one has built a nest above your back yard, or someone gives you a gift of an owl statue out of the blue — owls could represent Athena. Pay attention to repeat occurrences, and see if you can determine a pattern. Eventually you may be able to figure out who it is that’s trying to get your attention.

One of the biggest mistakes people tend to make, when they’re being contacted by a deity, is to assume it’s the god or goddess you’re most drawn to — just because you’re interested in them doesn’t mean they have any interest in you. In fact, it may well be someone you’ve never noticed before. Martina, a Celtic Pagan from Indiana, says, “I had done all this research about Brighid, because I was interested in a Celtic path, and she seemed like a hearth and home goddess I could relate to. Then I started getting messages, and I just assumed it was Brighid… but after a while I realized it didn’t quite fit. Once I actually paid attention, and heard was being said instead of just what I wanted to hear, then I discovered it was actually an entirely different goddess reaching out to me — and not even a Celtic one.”

Bear in mind as well that raising magical energy may heighten your awareness of this sort of thing. If you’re someone who raises energy a lot, that may leave you far more open to receiving a message from the Divine than someone who doesn’t do much energy work.

Can I Dedicate to More Than One Deity?

Can I Dedicate to More Than One Deity?


About.com   Paganism/Wicca

Question: Can I Dedicate to More Than One Deity?
A reader asks, “Several months ago, when I first began exploring Paganism, I found myself drawn to a particular goddess. Since there was such a strong connection, I performed a dedication ritual to her, and have honored her ever since. Now, however, I feel I’m being called by a different goddess. I’d like to honor both, but I’m worried it might be seen as disrespectful to the first one if I re-dedicate to the second. Can I change my affiliation respectfully, or may I dedicate to multiple deities? I know many believe one should only dedicate to the God/dess OR a specific pair of deities.”
Answer: That’s an interesting question, and one that can have a variety of answers, depending on your particular flavor of Paganism. In some Pagan traditions, people dedicate to a single god or goddess of that tradition’s pantheon. In other cases, they may dedicate to a pair of deities. Occasionally, people may feel a connection with deities from different pantheons altogether. It happens.

Human spirituality tends to be somewhat fluid, in that while we can honor one deity we can also be called by another. Does this mean the first no longer has any influence? Not at all – it simply means some other aspect of the Divine finds us interesting.

If you genuinely feel called by this second deity – and from your email, it seems pretty clear that you do – then I would consider exploring things more. Ask the first goddess if she would really be that offended if you honored another one in tandem with her. After all, the deities are distinctly different beings, so honoring a second goddess doesn’t necessarily mean any toes are getting stepped on.

If you’re fortunate enough to have been tapped by the Divine, not just once, but twice, I’d regard it as a gift. My opinion would be that as long as neither deity has any objection to the presence or worship of the other, everything should be fine. Treat both with respect, and show them each the honor they deserve.

Can We Connect to Deities of the Opposite Gender?

Can We Connect to Deities of the Opposite Gender?


About.com   Paganism/Wicca

Question: Can We Connect to Deities of the Opposite Gender?
A reader writes in asking, “I read that people can’t connect to a deity of the opposite gender as easily as they can connect to deity of the same gender. Does this mean that one gender can’t be as spiritual as another? Or does it mean that the god and goddess are not equal?
Answer: I’m not sure where you read this information, but my opinion is that it’s patently false, for a couple of reasons. Actually, let’s break your question down a bit, because it’s multifaceted.

Your first question is, “Can a person connect to a deity of the opposite gender as easily as they can one of the same gender?” Yes, absolutely. You’ll meet many women who honor a male deity, and plenty of men who follow a female one. I don’t think it’s a question so much of “which is easier,” but of “which deity reaches out to us.”

As to whether one gender is more spiritual than another, it goes without saying that anyone can be a spiritual person, in any degree, regardless of gender. That having been said, you’ll find that among the Pagan community there are far more women than men, but that’s not because women are more spiritual. It’s because Paganism embraces the feminine as equal to the masculine – something that’s lacking in a lot of monotheistic religions — and so more women tend to be drawn to Pagan paths.

As to whether the “god and goddess” are equal, that’s a bit more complex to answer. In some Pagan belief systems, there is simply a god and goddess, and they are nameless and equal. In other systems, the god may be a consort of the goddess, and she takes the higher seat, superior to her male counterpart. However, many Pagan traditions – those that identify as specifically polytheistic — don’t hold to the “all gods are one” notion, and in these paths the gods and goddesses have individual names and aspects. In such cases, it’s not a question of equality, but of who the practitioner has chosen to honor. Let’s say you follow a Celtic path, and you personally honor Brighid. Does that make her better than, or superior to Cernunnos or Lugh? No – it simply means that she is the deity you connect with best.

The bottom line is that if you feel a connection to a deity — whether a male or female one — be thankful that you’ve had the experience. Think about why that particular deity has selected you, and how you can honor him or her in a way that is appropriate. After all, we don’t choose the gods — they choose us.

A Little Humor for Your Day – ‘Remove The Curse, lol!’

Remove the Curse

A pagan goes to a Wizard to ask him if he can remove a curse he has been living with for the last 40 years.

The Wizard says, “Maybe, but you will have to tell me the exact words that were used to put the curse on you.”

The old man said without hesitation, “I now pronounce you man and wife.”

Daily Feng Shui News for Nov. 29th – ‘You’re Welcome Day’

I’m sure it’s no coincidence that ‘You’re Welcome Day’ comes right on the heels of Thanksgiving. But if you want to welcome health, happiness, prosperity and opportunity into your life, then be sure to have a red flowering plant outside your front door, sitting to the left as you face it. This powerfully effective Feng Shui fortune cure invites abundance and empowerment, two more things that you can be grateful for.

By Ellen Whitehurst for Astrology.com