I had to give it a rest a few years ago, it was getting like the Monty Python films: The film is nice but not enough of Charles Middleton!!
The opening scenes in Hell with the condemned stoking the furnaces and the pervasive gloom are some of the best visions of the inferno on film. They were wonderful if a little chaste in the display of graphic nudity. I was thinking more of a modern version of Hell. I assume that Satan renovated the place to accommodate the overwhelming demand that the 20th Century has placed on his realm.
Obviously, there are many contemporary decent in to Hell. Two wonderful books that come to mind and update Dante are: Both have Virgil like guides. It has a wonderful vision of Hell at the end… a desolate landscape filled with shipwrecks. Robin Williams [the main character] finds his suicide wife living in a tiny house in an upside-down cathedral.
The stunning visuals in the movie save it from being sentimental. The vision of Hell in the book, however, is much darker and disturbing. A place of total darkness. And who has any power over this? Who can take it away? Who can hinder you, any more than God can be hindered? But are you afraid for body, for possessions, for what belongs to others, for what is nothing to you? And what have you been studying all this while, but to distinguish between your own and that which is not your own; what is in your power and what is not in your power; what is liable to restraint and what is not?
And for what purpose have you applied to the philosophers, - that you might nevertheless be disappointed and unfortunate? No doubt you will be exempt from fear and perturbation! And what is grief to you? For whatsoever we anticipate with fear, we endure with grief. And for what will you any longer passionately wish? For you have acquired a temperate and steady desire of things dependent on will, since they are accessible and desirable; and you have no desire of things uncontrollable by will.
Since then you are thus affected with regard to things , what man can any longer be formidable to you? What has man that he can be formidable to man, either in appearance, or speech, or mutual intercourse? No more than horse to horse, or dog to dog, or bee to bee. But things are formidable to every one, and whenever any person can either give these to another, or take them away, he becomes formidable too.
For if we should demolish the visible citadel, shall we have demolished also that of some fever, of some fair woman,-in short, the citadel [of temptation] within ourselves; and have turned out the tyrants to whom we are subject upon all occasions and every day, sometimes the same, sometimes others?
From hence we must begin; hence demolish the citadel, and turn out the tyrants, -give up body, members, riches, power, fame, magistracies, honors, children, brothers, friends; esteem all these as belonging to others. And if the tyrants be turned out from hence, why should I also demolish the external citadel, at least on my own account? For what harm to me from its standing? Why should I turn out the guards? For in what point do they affect me? It is against others that they direct their fasces, their staves, and their swords. Have I ever been restrained from what I willed, or compelled against my will?
Indeed, how is this possible? I have placed my pursuits under the direction of God. Is it his will that I should have a fever? It is my will too. Is it his will that I should pursue anything? Is it his will that I should desire? Is it his will that I should obtain anything?
It is mine too. Is it not his will? It is not mine. Is it his will that I should be tortured? Then it is my will to be tortured. Is it his will that I should die? Then it is my will to die. Who can any longer restrain or compel me, contrary to my own opinion? No more than Zeus. It is thus that cautious travellers act.
Does some one hear that the road is beset by robbers? He does not set out alone, but waits for the retinue of an ambassador or quaestor or proconsul, and when he has joined himself to their company, goes along in safety. Thus does the prudent man act in the world. There are many robberies, tyrants, storms, distresses, losses of things most dear. Where is there any refuge? How can he go alone unattacked? What retinue can he wait for, to go safely through his journey? To what company shall he join himself, -to some rich man; to some consular senator?
And what good will that do me? He may be robbed himself, groaning and lamenting. And what if my fellow-traveller himself should turn against me and rob me? What shall I do? I say I will be the friend of Caesar. While I am his companion, no one will injure me, Yet before I can become illustrious enough for this, what must I bear and suffer! How often, and by how many, must I be robbed! And then, if I do become the friend of Caesar, he too is mortal; and if, by any accident, he should become my enemy, where can I best retreat, -to a desert?
Well, and may not a fever come there? What can be done, then? Is it not possible to find a fellow-traveller safe, faithful, brave, incapable of being surprised? A person who reasons thus, understands and considers that if he joins himself to God, he shall go safely through his journey. What has he given me to be my own, and independent? What has he reserved to himself?
He has given me whatever depends on will. The things within my power he has made incapable of hindrance or restraint. Bat how could he make a body of clay incapable of hindrance?
Is it his will that I should die? Is it his will that I should desire? So it is - the life we receive is not short, but we make it so, nor do we have any lack of it, but are wasteful of it. If we were useful alive, should we not be of still more use to mankind by dying when we ought and as we ought? It is not mine.
Therefore he has subjected possessions, furniture, house, children, wife, to the revolutions of the universe. Why, then, do I fight against God? Why do I will to retain that which depends not on will; that which is not granted absolutely, but how, - in such a manner and for such a time as was thought proper?
But he who gave takes away. Why, then, do I resist? Besides being a fool, in contending with a stronger than my self, I shall be unjust, which is a more important consideration. For whence had I these things, when I came into the world? My father gave them to me. And who gave them to him? And who made the sun; who the fruits; who the seasons; who their connection and relations with each other?
And after you have received all, and even your very self, from another, are you angry with the giver, and do you complain, if he takes anything away from you? Who are you; and for what purpose did you come? Was it not he who brought you here? Was it not he who showed you the light?
Hath not he given you companions? Hath not he given you senses? Hath not he given you reason? And as whom did he bring you here? Was it not as a mortal? Was it not as one to live with a little portion of flesh upon earth, and to see his administration; to behold the spectacle with him, and partake of the festival for a short time?
After having beheld the spectacle and the solemnity, then, as long as it is permitted you, will you not depart when he leads you out, adoring and thankful for what you have heard and seen? But the solemnity is over. Depart like a grateful and modest person; make room for others. Others, too, must be born as you were; and when they are born must have a place, and habitations, and necessaries. But if the first do not give way, what room is there left? Why are you insatiable, unconscionable? Why do you crowd the world?
Are they not the Giver's? Are they not his who made you also? Will you not then quit what belongs to another? Will you not yield to your Superior? He has no need of a discontented spectator. He wants such as will share the festival; make part of the chorus; who will extol, applaud, celebrate the solemnity.
He will not be displeased to see the wretched and fearful dismissed from it. For when they were present they did not behave as at a festival, nor fill a proper place, but lamented, found fault with the Deity, with their fortune, with their companions. They were insensible both of their advantages and of the powers which they received for far different purposes, - the powers of magnanimity, nobleness of spirit, fortitude, and that which now concerns us, freedom.
If, then, they are not necessary, do not make an idol of them, and they will not be so; do not tell yourself that they are necessary, when they are not. This should be our study from morning till night beginning with the least and frailest things, as with earthenware, with glassware. Afterwards proceed to a suit of clothes, a dog, a horse, an estate; thence to yourself, body, members, children, wife, brothers. Look everywhere around you, and be able to detach yourself from these things. Permit nothing to cleave to you that is not your own; nothing to grow to you that may give you agony when it is torn away.
And say, when you are daily training yourself as you do here, not that you act the philosopher, which may be a presumptuous claim, but that you are asserting your freedom. For this is true freedom. This is the freedom that Diogenes gained from Antisthenes, and declared it was impossible that he should ever after be a slave to any one. Hence, when he was taken prisoner, how did he treat the pirates? Did he call any of them master? I do not mean the name, for I am not afraid of a word, but of the disposition from whence the word proceeds.
How did he reprove them for feeding their prisoners ill? How was he sold? Did he seek a master? No, but a slave. And when he was sold, how did he converse with his lord? He immediately disputed with him whether he ought to be dressed or shaved in the manner he was; and how he ought to bring up his children. And where is the wonder? For if the same master had bought some one to instruct his children in gymnastic exercises, would he in those exercises have treated him as a servant or as a master? And so if he had bought a physician or an architect.
In every department the skilful must necessarily be superior to the unskilful. What else, then, can he be but master, who possesses the universal knowledge of life? For who is master in a ship? Because whoever disobeys him is a loser. From the very fact of chaining him. This you yourself must grant, if you would hold to the doctrine that man is not naturally a wild, but a gentle, animal.
For when is it that a vine is in a bad condition? What is his nature, -to bite and kick and throw into prison and cut off heads? No, but to do good, to assist, to indulge the wishes of others. Whether you will or not, then, he is in a bad condition whenever he acts unreasonably. You do not call that cock in a bad condition which is victorious, and yet wounded; but that which is conquered and comes off unhurt. Nor do you call a dog happy which neither hunts nor toils; but when you see him perspiring, and distressed, and panting with the chase.
In what do we talk paradoxes?
If we say that the evil of everything consists in what is contrary to its nature, is this a paradox? Do you not say it with regard to other things? Why, therefore, in the case of man alone, do you take a different view? But further, it is no paradox to say that by nature man is gentle and social and faithful. If he suffers nobly, does he not come off even the better and a gainer? But he is the person hurt who suffers the most miserable and shameful evils; who, instead of a man, becomes a wolf, a viper, or a hornet.
Come, then; let us recapitulate what has been granted. The man who is unrestrained, who has all things in his power as he wills, is free; but he who may be restrained or compelled or hindered, or thrown into any condition against his will, is a slave. Body, therefore, belongs to another; its parts to another; property to another. If, then, you attach yourself to any of these as your own, you will be punished as he deserves who desires what belongs to others.
This is the way that leads to freedom, this the only deliverance from slavery, to be able at length to say, from the bottom of one's soul,-. But what say you, philosopher? A tyrant calls upon you to speak something unbecoming you. Will you say it, or will you not? And what did you use to consider when you were in the schools? Did you not study what things were good and evil, and what indifferent? For what sort of a consideration is this: Why do you trifle with us, man? No one ever needed to consider any such point; nor, if you really imagined things fair and honest to be good, things base and dishonest to be evil, and all other things indifferent, would you ever be in such a perplexity as this, or near it; but you would presently be able to distinguish by your understanding as you do by your sight.
For do you ever have to consider whether black is white, or whether light is heavy? Do you not follow the plain evidence of your senses? Why, then, do you say that you are now considering whether things indifferent are to be avoided, rather than evils? The truth is, you have no principles; for things indifferent do not impress you as such, but as the greatest evils; and these last, on the other hand, as things of no importance.
For thus has been your practice from the first. If I am in the school and there is an audience, I talk as the philosophers do; but if I am out of the school, then away with this stuff that belongs only to scholars and fools. When one is not governed by appearances, then his principles speak for themselves.
You are a poor cold lump of prejudice, consisting of mere phrases, on which you hang as by a hair. You should preserve yourself firm and practical, remembering that you are to deal with real things. In what manner do you hear, - I will not say that your child is dead, for how could you possibly bear that? Would that some one, while you are bawling, would only say this: Why do you deceive us?
Why, when you are a worm, do you call yourself a man? You who have a powerful master, and live by his motion and nod, and faint away if he does but look sternly upon you, who pay your court to old men and old women, and say, " I cannot do this or that, it is not in my power. Did you not just now contradict me, and say you were free?
One might indeed find some excuse for a person compelled by love to do something contrary to his opinion, even when at the same time he sees what is best without having resolution enough to follow it, since he is withheld by something overpowering, and in some measure divine. But who can bear with you, who are in love with old men and old women, and perform menial offices for them, and bribe them with presents, and wait upon them like a slave when they are sick; at the same time wishing they may die, and inquiring of the physician whether their distemper be yet mortal?
And again, when for these great and venerable magistracies and honors you kiss the hands of the slaves of others; so that you are the slave of those who are not free themselves! And then you walk about in state, a praetor or a consul. Do I not know how you came to be praetor; whence you received the consulship; who gave it to you?
For my own part, I would not even live, if I must live by Felicio's means, and bear his pride and slavish insolence. For I know what a slave is, blinded by what he thinks good fortune. By Heaven, I wish and pray for it. But I own I cannot yet face my masters. I still pay a regard to my body, and set a great value on keeping it whole; though, for that matter, it is not whole.
But I can show you one who was free, that you may no longer seek an example. Everything sat loose upon him; everything only just hung on. If you took hold on his possessions, he would rather let them go than follow you for them; if on his leg, he let go his leg; if his body, he let go his body; acquaintance, friends, country, just the same.
For he knew whence he had them, and from whom, and upon what conditions he received them. But he would never have forsaken his true parents, the gods, and his real country [the universe]; nor have suffered any one to be more dutiful and obedient to them than he; nor would any one have died more readily for his country than he. He never had to inquire whether he should act for the good of the whole universe; for he remembered that everything that exists belongs to that administration, and is commanded by its ruler. Accordingly, see what he himself says and writes.
Or was it because they were descended from slaves, that all the Athenians, and all the Lacedemonians, and Corinthians, could not converse with them as they pleased; but feared and paid court to them? Why then is it in your power, Diogenes? Because I want nothing. Because this and nothing else is a law to me. And that you may not urge that I show you the example of a man clear of incumbrances, without a wife or children or country or friends or relations, to bend and draw him aside, take Socrates, and consider him, who had a wife and children, but held them not as his own; had a country, friends, relations, but held them only so long as it was proper, and in the manner that was proper; submitting all these to the law and to the obedience due to it.
Hence, when it was proper to fight, he was the first to go out, and exposed himself to danger without the least reserve. But when he was sent by the thirty tyrants to apprehend Leon, because he esteemed it a base action, he did not even deliberate about it; though he knew that, perhaps, he might die for it. But what did that signify to him?
For it was something else that he wanted to preserve, not his mere flesh; but his fidelity, his honor, free from attack or subjection. And afterwards, when he was to make a defence for his life, does he behave like one having children, or a wife? No, but like a single man. And how does he behave, when required to drink the poison?
When he might escape, and Crito would have him escape from prison for the sake of his children, what says he? Does he esteem it a fortunate opportunity? But he considers what is becoming, and neither sees nor regards anything else. He who refused to vote for what the Athenians commanded; he who contemned the thirty tyrants; he who held such discourses on virtue and moral beauty, - such a man is not to be preserved by a base action, but is preserved by dying, instead of running away.
For even a good actor is preserved as such by leaving off when he ought; not by going on to act beyond his time. You see how he ridicules and plays with death. But if it had been you or I, we should presently have proved by philosophical arguments that those who act unjustly are to be repaid in their own way; and should have added, "If I escape I shall be of use to many; if I die, to none. But how should we have been of use to any?
Where must they have dwelt? If we were useful alive, should we not be of still more use to mankind by dying when we ought and as we ought? And now the remembrance of the death of Socrates is not less, but even more useful to the world than that of the things which he did and said when alive. Study these points, these principles, these discourses; contemplate these examples if you would be free, if you desire the thing in proportion to its value. And where is the wonder that you should purchase so good a thing at the price of other things, be they never so many and so great?
Some hang themselves, others break their necks, and sometimes even whole cities have been destroyed for that which is reputed freedom; and will not you for the sake of the true and secure and inviolable freedom, repay God what he hath given when he demands it? Will you not study not only, as Plato says, how to die, but how to be tortured and banished and scourged; and, in short, how to give up all that belongs to others?
If not, you will be a slave among slaves, though you were ten thousand times a consul; and even though you should rise to the palace, you will never be the less so. And you will feel that, though philosophers as Cleanthes says do, perhaps, talk contrary to common opinion, yet it is not contrary to reason. For you will find it true, in fact, that the things that are eagerly followed and admired are of no use to those who have gained them; while they who have not yet gained them imagine that, if they are acquired, every good will come along with them; and then, when they are acquired, there is the same feverishness, the same agitation, the same nausea, and the same desire for what is absent.
For freedom is not procured by a full enjoyment of what is desired, but by controlling the desire. And in order to know that this is true, take the same pains about these which you have taken about other things. Hold vigils to acquire a set of principles that will make you free. Instead of a rich old man, pay your court to a philosopher.
Be seen about his doors. You will not get any disgrace by being seen there. You will not return empty or unprofited if you go as you ought. However, try at least. The trial is not dishonorable. A blog about Paganism, history, philosophy, politics, and more. Tuesday, July 20, "The Occult Revival: While innocently searching the web looking for candles and candle holders with themes like "baphomet", "setian", etc, I happened upon what I at first assumed was a clever photoshopping job.
It looked, I thought, very much like a legit Time Magazine cover, with some sort of crudely "Satanic" looking drawing and the headline: At least not intentionally. Inside the June 19, issue of Time, the cover story is given the title: This bit of early 70's upscale yellow journalism proceeds to describe a friendly suburban get-together: And just who might we be worshipping tonight?? It was also a full three years after the members of the Birmingham based heavy blues band Earth lead vocalist: And it would still be another 14 years before Dana Carvey first introduced his "Church Lady" character to the world on Saturday Night Live.
To his most dear and precious ones, the sons and daughters of the Most High God, over whom the Holy Spirit has made him a Watchman. Beloved in our dearest Lord, Christ, the Scripture, your own hearts, and Satan's devices, are the four prime things that should be first and most studied and searched. If any cast off the study of these, they cannot be safe here, nor happy hereafter. It is my work as a Christian, but much more as I am a Watchman, to do my best to discover the fullness of Christ, the emptiness of the creature, and the snares of the great deceiver; which I have endeavored to do in the following discourse, according to that measure of grace which I have received from the Lord.
God once accepted a handful of meal for a sacrifice Lev. Beloved, Satan being fallen from light to darkness, from felicity to misery, from heaven to hell, from an angel to a devil, is so full of malice and envy that he will leave no means unattempted, whereby he may make all others eternally miserable with himself; he being shut out of heaven, and shut up "under the chains of darkness until the judgment of the great day" Jude 6 , makes use of all his power and skill to bring all the sons of men into the same condition and condemnation with himself.
Satan has cast such sinful seed into our souls, that now he can no sooner tempt, but we are ready to assent; he can no sooner have a plot upon us, but he makes a conquest of us. If he does but show men a little of the beauty and finery of the world, how ready are they to fall down and worship him! Whatever sin the heart of man is most prone to, that the devil will help forward. If David is proud of his people, Satan will provoke him to number them, that he may be yet prouder 2 Sam.
If Peter is slavishly fearful, Satan will put him upon rebuking and denying of Christ, to save his own skin Matt. If Ahab's prophets are given to flatter, the devil will immediately become a lying spirit in the mouths of four hundred of them, and they shall flatter Ahab to his ruin 2 Kings If Judas will be a traitor, Satan will quickly enter into his heart, and make him sell his master for money, which some heathen would never have done John If Ananias will lie for advantage, Satan will fill his heart that he may lie, with a witness, to the Holy Spirit Acts 5: Satan loves to sail with the wind, and to suit men's temptations to their conditions and inclinations.
If they be in prosperity, he will tempt them to deny God Proverbs From the power, malice and skill of Satan--proceeds all the soul-killing plots, devices, stratagems and machinations, which are in the world. Several devices he has to draw souls to sin, and several plots he has to keep souls from all holy and heavenly services, and several stratagems he has to keep souls in a mourning, staggering, doubting and questioning condition.
He has several devices to destroy the great and honorable, the wise and learned, the blind and ignorant, the rich and the poor, the real and the nominal Christians. At one time, he will restrain from tempting, that we may think ourselves secure, and neglect our watch. At another time he will seem to flee, that he may make us proud of the victory. At one time he will fix men's eyes on others' sins than their own, that he may puff them up. At another time he may fix their eyes more on others' graces than their own, that he may discourage them. A man may as well count the stars, and number the sands of the sea, as reckon up all the Devices of Satan; yet those which are most considerable, and by which he does most mischief to the precious souls of men, are in the following treatise discovered, and the Remedies against them prescribed.
Beloved, I think it necessary to give you and the world a faithful account of the reasons moving me to appear in print, in these days, wherein we may say, there was never more writing and yet never less practicing, and they are these that follow: Because Satan has a greater influence upon men, and higher advantages over them than they think he has--and the knowledge of his high advantage is the highway to disappoint him, and to render the soul strong in resisting, and happy in conquering.
Your importunity, and the importunity of many other "precious sons of Zion" Lam. The strange opposition that I met with from Satan, in the study of this following discourse, has put an edge upon my spirit, knowing that Satan strives mightily to keep those things from seeing the light, that tend eminently to shake and break his kingdom of darkness, and to lift up the kingdom and glory of the Lord Jesus Christ, in the souls and lives of the men.
Its exceeding usefulness to all sorts, ranks and conditions of men in the world. Here you have salve for every sore, and a plaster for every wound, and a remedy against every disease, especially against those that tend most to the undoing of souls, and the ruin of the State. I know not of any one or other that have written of this subject; all that ever I have seen have only touched upon this theme, which has been no small provocation to me, to attempt to do something this way, that others, that have better heads and hearts, may be the more stirred to improve their talents in a further discovery of Satan's Devices, and in making known of such choice Remedies, as may enable the souls of men to triumph over all his plots and stratagems.
I have many precious friends in several countries, who are desirous that my pen may reach them, now that my voice cannot. I have formerly been, by the help of the mighty God of Jacob, a weak instrument of good to them, and cannot but hope and believe that the Lord will also bless these labors to them; they being, in part, the fruit of their desires and prayers. Lastly, Not knowing how soon my hour-glass may be out, and how soon I may be cut off by a hand of death from all opportunities of doing further service for Christ or your souls in this world, I was willing to sow a little handful of spiritual seed among you; that so, when I put off this earthly tabernacle, my love to you, and that dear remembrance of you, which I have in my soul, may strongly engage your minds and spirits to make this book your companion, and under all external or internal changes, to make use of this heavenly salve, which I hope will, by the blessing of the Lord, be as effectual for the healing of all your wounds, as their looking up to the bronze serpent was effectual to heal theirs--who were bit and stung with fiery serpents.
I shall leave this book with you as a legacy of my dearest love, desiring the Lord to make it a far greater and sweeter legacy than all those carnal legacies that are left by the high and mighty ones of the earth to their nearest and dearest relations. Beloved, I would not have affection carry my pen too much beyond my intention. Therefore, only give me leave to signify my desires for you, and my desires to you, and I shall draw to a close, My desires for you are, "that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith.
And I pray that you, being rooted and established in love, may have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge--that you may be filled to the measure of all the fullness of God. That as you are now "my joy", so in the day of Christ you may be "my crown"; that I may see my labors in your lives; that your lives may not be earthly, when the things you hear are heavenly; but that it may be "as becomes the gospel" Phil.
That as the fish which live in the salt sea yet are fresh, so you, though you live in an ungodly world, may yet be godly and loving; that you may, like the bee, suck honey out of every flower; that you may shine in a sea of troubles, as the pearl shines in the sky, though it grows in the sea; that in all your trials you may shine like the stone in Thracia, which neither burns in the fire nor sinks in the water; that you may be like the heavens, excellent in substance and beautiful in appearance; that so you may meet me with joy in that day wherein Christ shall say to his Father, "Lo, here am I, and the children that you have given me" Is.
My desires to you are--That you would make it your business to study Christ, his Word, your own hearts, Satan's plots, and eternity--more than ever. That you would endeavor more to be inwardly sincere than outwardly glorious; to live, than to have a mere name to live.
That you would labor with all your might to be thankful under mercies, and faithful in your places, and humble under divine appearances, and fruitful under precious ordinances. That as your means and mercies are greater than others--so your account before God may not prove a worse than others. That you would pray for me, who am not worthy to be named among the saints, that I may be a precious instrument in the hand of Christ to bring in many souls unto him, and to build up those who are brought in, in their most holy faith; and "that utterance may be given to me, that I may make known all the will of God" Eph.
But, above all, pray for me--that I may more and more find the power and sweet of those things upon my own heart, that I give out to you and others; that my soul may be so visited with strength from on high, that I may live up fully and constantly to those truths that I hold forth to the world; and that I may be both in life and doctrine "a burning and a shining light," that so, when the Lord Jesus shall appear, "I may receive a crown of glory which he shall give to me in that day, and not only to me, but to all who love his appearing.
For a close, remember this, that your life is short, your duties many, your assistance great, and your reward sure; therefore faint not, hold on and hold up, in ways of well- doing, and heaven shall make amends for all! I shall now take leave of you, when my heart has by my hand subscribed, that I am, your loving pastor under Christ, according to all pastoral affections and engagements in our dearest Lord, Thomas Brooks.
A1 Public Safety Announcements. Newer Post Older Post Home. The terrors of the confessional — Alexander D. Samuel - The Church needs to allay our anxieties over undue secrecy and our concerns that public crimes will henceforth not be settled privately with impunity. Work - Some random thoughts on work: Year ago I read that Kay Bailey Hutchison not my favorite politician, but, still had asked We locked eyes, and we both knew.
In one long gaze, we had a silent conversation: One Tin Soldier rides away - Back in the early months of the year I started getting messages from various people that I needed to connect with my Native American ancestors because they The Wild Hunt A modern Pagan perspective. Finding the right deck for divination: Tarot cards are one of the most This is a Protestant and humanist idea that has no place in Paganism and Talking Tarot and Off-Grid Living with Avalon Cameron - This week, we welcome hereditary witch, tarot creator and new Huon Valley neighbour, Avalon Cameron, onto the actual farm for a face to face chat.
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Yes it is - Amanda Palmer.