Messages In This Digest (5 Messages)
- 1.1.
- Cool Website of the Day From: Lady Nightshayde
- 2.
- An Enquiry Into Biblical Mistranslation From: Lady Nightshayde
- 3.1.
- Elder's Meditation of the Day From: Lady Nightshayde
- 4.
- Do It Differently Spell From: Lady Nightshayde
- 5a.
- Using the Void-of-Course Moon--Part 2 From: Lady Nightshayde
Messages
- 1.1.
-
Cool Website of the Day
Posted by: "Lady Nightshayde" LadyNightshayde9@aol.com nightshayde99
Thu Jul 28, 2011 8:32 pm (PDT)
ShakespeareKids
What kid would not want to enter a 'mysterious world of witches,' 'dramatic swordfighting', 'mischievous fairy spirits,' 'thrilling shipwrecks,' 'rustic clowns' as well as a world of 'passion and poetry!.' Welcome to the World of Shakespeare! "This site is for kids new to Shakespeare, kids who already love Shakespeare and anyone who is eager to get up on their feet and do some Shakespeare themselves!" Here's a great opportunity for kids of all ages (that includes grandparents as well) to experience the Bard in person. "When young people first encounter William Shakespeare, remarkable and surprising things happen. They make a friend - for life.' Whether this is your first meeting or a re-acquaintance, be sure to drop in on this delightful old gent who will transport you back in tine to the Globe Theatre in Merry Old England in the year 1600. What a great time travel opportunity!
The light of a hundred stars cannot equal the light of the Moon.
Love Each Day,
Lady Nightshayde
http://groups.yahoo.com/ group/13Witches/
http://groups.yahoo.com/ group/Whispering Witches/
http://groups.yahoo.com/ group/MagickalMe als/
http://groups.yahoo/group/ NightshaydesNews
- 2.
-
An Enquiry Into Biblical Mistranslation
Posted by: "Lady Nightshayde" LadyNightshayde9@aol.com nightshayde99
Thu Jul 28, 2011 8:34 pm (PDT)
Thou Shalt Not Suffer a Witch to Live:
an Enquiry into Biblical Mistranslation
"THOU SHALT NOT SUFFER A WITCH TO LIVE." This interpretation of Exodus 22:18 provided encouragement to the witchhunters of the Renaissance, and justified their putting to death those they had identified as witches. Tens of thousands of unfortunates who, in some way or other, had earned for themselves the title "witch" had little hope of mercy when faced with the seemingly unambiguous nature of this command.
Even today, some Christian Fundamentalist zealots invoke the same passage when denouncing what they see as the Satanically-inspired success of the Neo-Pagan Craft. Not surprisingly, modern Witches throw the verse back at them as proof of the extreme and intransigent hatred that monotheists have had, and will always have, for people like themselves.
The problem of Exodus 22:18 is, however, much more complex and interesting. For one thing, the associations of the word "witch" have, as we know, changed over the centuries. To modern Neo-Pagans it has come to mean something like benign, Goddess-worshipping, magic-using healer. But the word acquired this meaning only within the last few decades, and was obviously not the one King James's translators attached to it in 1611. It is absurd to suggest, as some naive Neo-Pagan writers have, that the passage was intended to be understood as "Thou shalt not suffer a benign, Goddess-worshipping , magic-using healer to live."
The use of the word "witch" in this verse is a translation: it is presented -- rightly or wrongly -- as the English-language equivalent of a term from another language, another culture, and another time. What did the term mean in its original context, and what shifts in meaning through both language evolution and successive translations have led to its being understood (or misunderstood) as it is today? In this article I will attempt a concise overview of the linguistic development of Exodus 22:18 through several Scriptural traditions, from its origins in a specific Near Eastern situation to current attempts at applying it in non-Western settings.
In its original Hebrew text the verse reads: M'khashephah lo tichayyah. Literally this means: "May a m'khashephah not live" or "You will not keep a m'khashephah in life." M'khashephah is the feminine form (although it also has a collective meaning) of a term which can also be used in the masculine m'khasheph). It means someone who practices k'shaphim, a magic characterized by spell-working that aggressively makes changes in the environment.
K'shaphim appears to be derived from a Semitic root K-Sh-P meaning "to cut off" (it may or may not be related to the Akkadian kashshapu and its feminine kashshaptu, terms used in Babylonian culture to denote certain magic-users). Its most important trait is the application of psychic power through directed use of specific words and sounds (i.e. spell-casting) , but in a completely private manner, hidden from the rest of the community.
Although it could, in theory, be applied to beneficial as well as harmful ends, the practice of k'shaphim was usually thought of in terms of its destructive possibilities (i.e., the power to cut off life and prosperity), since this was what inspired the most anxiety in society at large: a m' khasheph or m'khashephah could cause illness or barrenness, or even kill, without leaving any traces that would connect them to these actions. The only way to guard against their power was to discover them and neutralize them(which, more often than not, meant killing them).
Paranoia about spell-casters was not confined to ancient Israel, but has been a common trait of rural societies around the globe, including cultures untouched by Biblical monotheism. There is a large body of anthropological literature describing the fear that African and Asian peasants have of secret practitioners of baneful magic, and the often very cruel means that are used to hunt them down. The attitude of the ancient Israelites towards the m'khashephah is, in this regard, completely unremarkable.
It is interesting to note that, although later usage of the term indicates that k'shaphim could be practiced by people of either sex, Exodus 22:18 (if the -ah suffix is indeed intended as feminine) only mentions the female practitioner. Before we rush to put the blame for this on the misogyny of patriarchal monotheists, we should recognize that this attitude, too, is widely attested in the ancient world. We find many instances, in a great variety of cultures, of women being attributed a greater natural aptitude to shape and direct psychic power -- accompanied, of course, by the fear that they will put that talent to a destructive use. For example, in the famous early Irish poem called the Deer s Cry, attributed to Saint Patrick, the speaker asks to be protected against (among a list of other magical dangers) briochta ban or "women's spells"; and lest we assume that this is Christian-inspired misogyny, an inscription on a bronze tablet from first century Gaul uses almost the same term, proving that the concept was well known to pre-Christian Celts. The theory that such beliefs are rooted in patriarchy and a fear of women's rebellion is not unfounded; but the presence of such beliefs in ancient Israel is not a Judaic innovation.
The injunction against the m'khashephah in Exodus appears in the course of a long enumeration of social transgressions and their appropriate punishments. These include instances of kidnapping and assault; bodily harm caused to humans by domestic animals; and the accidental destruction of property. Apart from a reminder not to worship foreign gods (a reference to the first commandment), and a prohibition of bestiality that properly belongs to the purity code in Leviticus, all the concepts discussed involve threats to social balance and cohesion, and are developments of the principles contained in the Ten Commandments. The activity of the m'khashephah is a violation of the sixth commandment, and possibly of the tenth (since it might include destruction of cattle or crops). She is condemned here not simply because she uses magic, but because her magic jeopardizes people's lives and property, and thus imperils society as a whole. It is seen as an act of violence, and is classified with other such acts.
This is not to imply, of course, that all non-destructive uses of magic were permitted in early Hebrew society. Other magical traditions, common to many Near Eastern cultures, are singled out for prohibition in the Torah, but they are interpreted as violations of the cult due to Yahweh, and do not involve the kind of disruption caused by the m'khashephah. The practitioners of these other types of magic were seen as threats not to society in general, but to the specific identity of Israel.
A good example is the character popularly known as the "Witch of Endor ", who appears in I Samuel 28:7-25. The King James translators never, in fact, refer to her as a witch (a term they reserve for m'khashephah), but as a woman that hath a familiar spirit , which is intended as the equivalent of the Hebrew esheth ba'alath 'ov. In the story she is a medium or necromancer, and King Saul consults her (breaking his own laws) to gain contact with the spirit of the recently dead prophet Samuel.
The term 'ov is generally used in Hebrew literature to denote illicit contacts with the dead. Its origin is obscure; the word also means a kind of jug. Perhaps such a vessel was a necessary part of the ritual, a container for the familiar spirit with which one contacted the Otherworld, rather like the calabashes used to house oracular spirits in many African traditions. However, no such object appears in the story. The translators of King James evidently thought the term meant the oracular spirit itself, and they had support for this in some other Biblical passages -- for instance, Isaiah 29:4, in the prophet's threat to the city of Ariel: "v'shaphalt me'eretz t'daberi ume'aphar tishshach imratech v'hayah k'ov me'eretz qolech ume'aphar imratech t'tzaphtzeph" ("and having been brought low you will speak out of the ground and your speech will be lowly out of the dust, and your voice will be like that of an 'ov out of the ground, and your speech will whisper out of the dust"), where the 'ov is clearly a twittering ghost from Sheol.
Apart from these meanings, the term could also be an independent derivation from an old Semitic root '-W-B which seems to have meant something like empty or hollow. It would then refer to the emptying of one's consciousness that characterizes mediumistic trance, which fits the description of the esheth ba'alath-'ov's practice. She sees the dead as 'elohim ("gods", i.e., luminous apparitions) rising up out of the ground (the abode of the dead is in the depths of the earth). They are at first visible only to her, and she must describe them to those who have come to consult her. It is evident that such consultations with dead ancestors were normal rituals in ancient Israel until they were outlawed by the Yahwist reformation.
No effort is made in the story to portray the esheth ba'alath-'ov as a disreputable or antisocial person. On the contrary, she comes across as a virtuous and generous woman, who goes out of her way to help Saul after he collapses from the effect of the ghostly Samuel's words. Her magic is receptive and manifested only in rituals done for other people, unlike the aggressive magic of the m'khashephah, which is practiced in solitary secrecy and serves her own ends. 'Ov is unlawful not because it is socially disruptive or because it offends what we would now call morality , but because it inappropriately mixes categories, putting the living in a polluting contact with the dead, breaking the taboo that the cult of Yahweh has placed on all concern for the dead and the Underworld.
When she is first contacted by the emissaries of Saul, the 'esheth ba'alath-'ov says that a decree from the king has banished not only practitioners of 'ov (whom she refers to in the feminine, 'ovoth, implying that it was principally a female activity) but people to whom she gives the masculine name yid'onim, which literally means "knowers" (the King James text has "wizards"). Was a yid'oni someone who, from personal experience, knew about the spirit world and the arcane patterns that lie beneath the appearances of our everyday life, and could use that knowledge to serve his fellows when they were faced with problems that resisted mundane solutions? Early uses of the term -- as well as cross-cultural comparisons -- make it seem likely that it had no negative connotations until the Yahwist reformation brought the yid'oni's methods (consultation with spirits that were not perceived to be under the direct authority of Yahweh) into question, and made his practices illegal.
Deuteronomy 18:10-11 proclaims the ban against both the yid'oni and the sho'el 'ov ( consulter of 'ov ), and also lists the names of a number of other types of magical practitioners about whom one would like to know more: the qosem q'samim (according to King James, "one who useth divination" -- literally, one who casts lots, perhaps using a system similar to geomancy or the I Ching); the m'onen ("observer of times", probably a reader of omens in the natural environment); the m'nachesh ("enchanter" ; some scholars have derived this from nachash, snake , and have interpreted it as one who divines from the behavior of an oracular serpent -- a practice widely known in ancient times); the chover chavar ("charmer" -- literally binder of bonds, i.e., one who can suppress the flow of energy by the magical tying of knots); the m'khasheph ("witch", listed here again because of the ritual transgression implied by such practices); and the doresh 'el hametim, ("necromancer" ; one who asks the dead , apparently by a method different from that of the sho'el 'ov).
In later Hebrew usage most of these terms came together under the single meaning "magician", but at the time of the establishment of the Mosaic code they were obviously quite specific and separate in what they designated. The fact that they were all declared to be to evah (what the King James Bible translates as "abomination") probably helped to blur the distinctions between them.
It is important to note at this point that in modern speech we have given the word "abomination" a moral meaning -- shaped in part by its presence in the King James text, and the moralistic interpretation that has been put on it by countless preachers -- which did not originally apply to the term to'evah. The Greek of the Septuagint renders it bdelygma, "pollution", which is closer to its basic meaning: the inappropriate coming together of dissimilar categories of things that should always be kept apart, and whose combination should inspire revulsion. Apart from the obvious mundane applications of this (avoidance of what is classified as dirt , for instance), we find in most traditional cultures a concept of pollution in a spiritual or magical sense, the belief that contact with certain categories of things or people can strongly affect the inner power of a person and his/her ability to influence the world. With this in mind, we should realize that when we discuss the origins of Judaic monotheism we must not project onto that ancient period our modern way of thinking about politics, society and economics -- as so many writers, unfortunately, do.
The Israelites, like all other ancient peoples, believed in the power of magic. The Yahwist reformation was itself a supremely magical act, recognizable as such to all of Israel's neighbors. Faced with threats from powerful foreign enemies, the ruling classes of the Israelites came to feel that the best way to augment the strength of their nation magically was to focus ever more exclusively on the worship of Yahweh, the god uniquely associated with the identity of Israel, and to combat the influence of religious practices shared by other nations, since the magical effect of such practices would be to dilute Israel's specificity, and therefore lower its resistance to foreign pressure. Accordingly, all activities or objects that were related to non-Yahwist concepts were experienced as pollution, a stain on the vitality of the Israelite spirit.
This avoidance could extend to very broad categories of experience. We have already noted, for instance, the strong aversion in the Mosaic code for anything having to do with death -- manifesting, on one level, as an obsessive fear of contact with corpses, but also including the spirits of the dead and their Underworld realm within the same taboo category. This is because Yahweh was originally a sky god, and in Near Eastern religion the sky gods -- rulers of weather, but also of social organization -- were completely cut off from the gods of the Underworld, rulers of birth and death. Mixing the two categories would have been polluting even in pre-Judaic contexts. Thus after the Yahwist reformation Yahweh was de facto a god of the living, not of the dead, and any ritual contact with the gods of the Underworld, regardless of the form it took, was a pollution that diverted energy from him and threatened the power within him -- and the power within Israel, which was the same thing.
Most of the magical practitioners listed in Deuteronomy 18:10-11 relied on forces that were associated with the rulers of the Underworld. They were thus condemned not because they used magic but because they used the wrong magic. One should stress, again, that the use of taboo to protect exclusive categories from pollution is a common phenomenon that has nothing to do with monotheism. A familiar example can be found in Hinduism, where the ethos of each caste in society is carefully guarded from pollution by other castes. Another good example is the complex taboo system that protected Polynesian aristocrats from pollution by commoners (and vice versa). In this, as in many other aspects of their culture that have been claimed as unique, the early Israelites were quite unexceptional. Even monotheism, which many suppose to be an exclusively Judaic invention, was developing simultaneously in many parts of the world in Biblical times.
The conquest of the kingdom of Israel by Assyrian armies in 722 B.C.E. and, finally, the capture of Jerusalem by Nebuchadnezzar II of Babylon in 587 forced the Israelites into much closer contact with their neighbors and completely transformed the face of Judaism. Gradually, through cross-fertilization with the emerging monotheisms of other cultures, the unique god of Israel merged with the concept of God. Adherence to the Mosaic code continued, but it was often interpreted in new ways that involved more universal ethical concepts.
After 332, most of the Near East came under Greek domination, and Greek became the common language of the region, especially in cities. Jewish communities established in urban centers outside Palestine often used Greek as their only language, jeopardizing their ability to understand the scriptures that codified their religion. This led, c. 200 B.C.E., to a team of seventy translators (known ever after as the Septuagint) producing a Greek version of the Hebrew Bible for use by the Hellenized Jews of the diaspora. As might be expected, the great cultural differences between pre-Conquest Israel and the urban Hellenistic world made for some difficulties in translation; and the Septuagint's treatment of Exodus 22:18 offers a good example of this.
source unknown
The light of a hundred stars cannot equal the light of the Moon.
Love Each Day,
Lady Nightshayde
http://groups.yahoo.com/ group/13Witches/
http://groups.yahoo.com/ group/Whispering Witches/
http://groups.yahoo.com/ group/MagickalMe als/
http://groups.yahoo/group/ NightshaydesNews
- 3.1.
-
Elder's Meditation of the Day
Posted by: "Lady Nightshayde" LadyNightshayde9@aol.com nightshayde99
Thu Jul 28, 2011 8:34 pm (PDT)
Elder's Meditation of the Day
In this universe, all activities, events, and entities are related. Indians believe that everything in the universe has value and instructs us in some aspect of life. Everything is alive and is making choices that determine the future, so the world is constantly creating itself… With the wisdom and time for reflection that old age provides, we may discover unsuspected relationships.
-- -Vine Deloria, Jr, STANDING ROCK SIOUX
We are all connected. This is what the Elders have told us for a long time. If we are connected to all things, then whenever we harm anything, it causes harm to ourselves. If we destroy the air, then we will be affected by what we breathe in. If we poison the Earth, we poison ourselves. We must respect our Mother Earth and She will respect us in return. We must open our eyes and obey the spiritual laws that govern the Earth and ourselves.
Grandfather, today allow me to honor and respect the things You have made. Let me see the beauty of all things.
from www.whitebison.org
The light of a hundred stars cannot equal the light of the Moon.
Love Each Day,
Lady Nightshayde
http://groups.yahoo.com/ group/13Witches/
http://groups.yahoo.com/ group/Whispering Witches/
http://groups.yahoo.com/ group/MagickalMe als/
http://groups.yahoo/group/ NightshaydesNews
- 4.
-
Do It Differently Spell
Posted by: "Lady Nightshayde" LadyNightshayde9@aol.com nightshayde99
Thu Jul 28, 2011 8:35 pm (PDT)
Do It Differently Spell
We've all experienced challenging moments when we've wished that we hadn't said or done what we had. If only we had someone with us to help guide to avoid such mistakes! You can appoint a spiritual guardian to help you. Today, mentally prepare this assistance so it's ready to invoke when you need it. Select a god or goddess who possesses qualities you admire. Create a symbol that you associate with your chosen deity. Place the symbol on your altar and say:
When I feel the need
I will summon you
For protection and confidence
And strength to shine through.
Thank your guardian and call it when you need to gather confidence.
by Emely Flak
The light of a hundred stars cannot equal the light of the Moon.
Love Each Day,
Lady Nightshayde
http://groups.yahoo.com/ group/13Witches/
http://groups.yahoo.com/ group/Whispering Witches/
http://groups.yahoo.com/ group/MagickalMe als/
http://groups.yahoo/group/ NightshaydesNews
- 5a.
-
Using the Void-of-Course Moon--Part 2
Posted by: "Lady Nightshayde" LadyNightshayde9@aol.com nightshayde99
Thu Jul 28, 2011 8:39 pm (PDT)
Using The Void-of-Course Moon--Part 2
Voids are good for mind-expanding stuff--like creative writing or
role-playing. It is like a mini-weekend every few days or so, when
the cosmos kicks back and takes a bit of a rest. A "don't worry, be
happy" atmosphere is what the thing is all about. Neurotic tendencies and
bad habits are more open to change. Parties are more fun, but may not start
on time, or last longer than planned or you end up with unexpected guests, who
may end up being the hit of the party. Certainly everyone is more relaxed
and open to fun and play. Just don't expect to get any business done if
you're entertaining clients. Emotions flow more freely, though in a less
controlled manner.
If you see a movie during a void Moon, you may not remember the plot or
actors, but come away with an impression of feelings, emotions, and past memories
the movie triggered. Nostalgia and sentiment abound during a void Moon, but
so do paranoia and free-floating anxiety. All the irrational impulses
become easier to indulge. Remembering the past is easier, but you may trigger
strong flashbacks as well. Disassociation is more possible, but getting back to
reality will take more work. Hypnotism is easier, but posthypnotic
suggestions may either backfire or not take hold.
Being sneaky, if you have to be called on the carpet or disciplined,
try to arrange it to be done while the Moon is void, and there will be fewer
repercussions, and people will not remember as many details (if at all). If
some salesman insists on showing up at your home to demonstrate something
you have no inclination to buy, schedule the appointment during the void Moon.
It may be harder to say no, but chances are you won't end up buying anyhow,
or he won't even show up, or he'll make some stupid mistake. If you have a
fight during a void Moon, it could just blow over. If you're stopped
and given a ticket during a void Moon, it will be easier to get out of it or
get a reduced fine because of mistakes, lax record keeping, or just making
them feel sorry for you by appealing to their emotions. If you have to date
someone and don't really want anything to come of it, start the date on the
void Moon. If you break up on a void Moon, chances are you'll be back together
in a couple of days.
Generally, if you want something to have a tangible effect, do not
start it when the Moon is void. If you want meditation, mind expansion, or
a bit of play/rest/relaxation, then the void Moon is the time for you. Be
careful--you have more of a tendency to get "lost in the stars" during a void
Moon. Things are not as grounded and centered. Space cadets are more
spacey, and the old solid fuddy duddies have even been known to unbend and let
their hair down.
How To Identify the Void-of-Course Moon
As with any specialized system, there are some rules to remember:
Rule Number 1: As the Moon moves through each sign of the zodiac, she
aspects the other planets (aspects are angles between two planets, such as the Moon
and Mars). Aspects help determine when the Moon is void-of-course. When
dealing with a void-of-course Moon (usually called "void" for short), the
aspects that count are the basic classical aspects: the conjunction (both planets
in the same place, 0 degrees apart), sextile (planets 90 degrees apart),
trine (planets 120 degrees apart), square (planets 90 degrees
apart), trine (planets 120 degrees apart). Other aspects will still happen,
and have effects, but they are considered minor aspects and are not to be
counted in determining whether the Moon is void or not. Remember this. It is
an important concept here.
Rule Number 2: Time is a crucial factor in this system. The Moon is
constantly moving forward, unlike some planets, which actually appear to
stop and reverse direction from time to time. As she moves through any given
astrological sign (Aries, Cancer, etc.), the Moon makes aspects to one planet
after another. There is always another aspect coming up. It may be only
seconds, or it may be days away, but it is coming up. Once an aspect is past,
the minute after it is exact (the minute after the Moon is exactly conjunct,
sextile, square, trine, or opposed to another planet) it is done with--it is
over. This is a specialized type of astrology (horary and electional) which
only counts aspects coming up (applying) or exact (right on). Aspects after
the fact (separating) are in the past, and no longer count for what you are
doing. If you started something before the
aspect was exact, then it has the stamp of the nature of that aspect on it,
even if it takes longer to accomplish than it takes for the aspect to become
exact. In the flow of time, in daily events, only applying and exact aspects
count. Once the Moon is void (once she has completed the last conjunction,
sextile, square, trine, or opposition she will make in a sign and is
separating), she stays that way until the minute she enters the next sign. Then she
has received her next assignment and the work starts up again, until the next
void Moon.
Rule Number 3: Another thing to remember is that the only planets
which "count" for the aspects to the Moon are the standard planets almost
everyone uses. There are Sun, Mercury, Venus, Mars, Jupiter, Saturn, Uranus,
Neptune, and Pluto. This is important. The asteroids, Chiron, Uranian (or
imaginary) planets, and any others you might have heard of or use do not count
for determining if the Moon is void-of-course. The almanacs may list these
aspects, but should only count voids from classical aspects of the Moon to the
"standard " planets.
Rule Number 4: Yet another thing to remember is that aspects between any
planets other than the Moon are irrelevant to the Moon being void or not. They
happen when they do, and they have their effects, but they have no bearing on
the Moon's void condition. The same applies with other planets changing
signs--they do not count. The void-of-course Moon is determined from aspects
made by the Moon to the other planets and by the Moon alone changing signs.
These are the rules for this type of astrology. They may be a bit
archaic and stuffy, and even seem backward or restrictive, but they work.
If you follow them, you can achieve some remarkable results.
The Moon is considered the fastest moving planet in the astrological
universe. It can move from 11 1/2 to 15 degrees in a day. The
average motion for the Moon is about thirteen degrees a day. Being fastest,
it aspects all the other planets. Some of the other planets make aspects,
and some are aspected by others. It all depends on the average relative speed
of the planets: Faster planets aspect slower planets and slower planets are
aspected by faster planets. In aspecting, making the aspect is the active
thing, and the aspecting planet is the active one. The planet receiving the
aspect, or being aspected, is the passive one. Again, this is an archaic
concept, but one which explains how this system works.
The Moon makes aspects to various planets as she moves through a
given sign. She may aspect some and not others, depending on where the
other planets are in the zodiac. Eventually there comes a time when the Moon has
made her last aspect, yet there is still a portion of a sign to traverse.
It may only take a little time for the Moon to traverse the rest of the sign,
if the last aspect was to a planet in a late degree. It may take a lot of
time for the Moon to traverse the rest of the sign if all the other planets are
in early degrees, or the last aspect in that sign was to a planet in an
early degree. There is then this length of time when the Moon is still traversing
a sign but it has no more aspects to make before it moves into the next
time. This time is when the Moon is void-of-course.
An analogy I like to use is that while the Moon travels through a
sign she is given an "assignment" for the time she is in that sign, and the
aspects she makes symbolize the "work" she has to do. Eventually in this
work period there comes a time when the Moon has finished all her tasks
(aspects), and yet she cannot start on any new work. The Moon must wait until she
changes signs and receives a new assignment. So she just sits around, marking
time until she gets a new assignment. This marking-time period is the
void-of-course period. Cosmically speaking, the Moon is "out to lunch," "gone
fishing," or "taking a break" from her normal daily routine. She has nothing to
do, so she sits around, daydreaming and just hanging out until the time comes
for her to start a new assignment. She is having her weekend, only these weekends are of varying lengths and occur every two to three days or so.
If you pay attention to void Moon times, you can be more effective in your
life. Things which you want to matter should be done when the Moon is not
void, and relaxation and fun can be maximized when the Moon is void. Using it
for plans, signing contracts or avoiding negative repercussions can make life
easier.
by Estelle Daniels,
copyright 1997
The light of a hundred stars cannot equal the light of the Moon.
Love Each Day,
Lady Nightshayde
http://groups.yahoo.com/ group/13Witches/
http://groups.yahoo.com/ group/Whispering Witches/
http://groups.yahoo.com/ group/MagickalMe als/
http://groups.yahoo/group/ NightshaydesNews
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