Wednesday, August 1, 2012

CoG Interfaith Rep meeting w/ Mayan leader, pt. 2 – Tuesday (Nuestra Aventura en Guatemala, Dias Dos – Martes)


We woke Tuesday to double alarms; to be sure we woke in time.  Fortunately mine was a loud and obnoxious gamelan because Greg’s was a teeny fairy bell that would not wake a soldier standing guard.  We waited out in front of the hotel for our expected ride, watching the early sunrise and watching the “chicken buses” fly past us, each painted like Mardi Gras float and generally named after women – wives or saints?  Most of them have a Christian sacred image pasted over the back window so that the last thing anyone would see when they are run over is their favorite saint waving goodbye.  Also, each bus and taxi has a “wingman” – a young man who leans out the open door or window and shouts to pedestrians, announcing a destination or asking for business.

At last, our ride came – Kukumatz – and we were extremely happy to be on our way.  It was a short drive to la casa del doctor.  Again like Pompeii, one could barely tell from the street that it was a house & clinic.  A door in a metal garage gate opened into an atrium with many rooms surrounding it.  Wilma welcomed us and showed us past a few waiting patients into Tata’s office.  It was somewhat like a small museum, largely decorated with magnificent Mayan artifacts, either real or reproductions – who can tell? – but given Tata’s standing in the Mayan community, likely real.  There were artifacts from other cultures as well, like a paddle decorated with northwestern Indian designs.  We spoke for a short while.  El doctor was suffering from an earache & headache, affecting his balance.  He said that his difficulty had started three days ago, just as I was preparing to come here and just as the pain in my arm was starting to lesson.  He thought that the two were likely connected.  Even so, he welcomed us and sang a Mayan song with a drum.

The drum and song were to initiate his communication with the spirits.  After the song, he spoke to me and not only could I understand his Spanish, but as he looked right into my eyes I felt I could understand the deeper meaning and intent behind his words.  He emphasized the importance of my being here and that we were true brothers.  On behalf of my Coven and indeed all the “Wiccan people” I presented him with one of Oberon’s Gaia / Mother Earth statues that I had first presented to him in Los Angeles a few months ago, but that he had feared bringing home in a backpack.  This statue had been on my Coven’s altar for a full year of Sabbats.  I also gave him a vial of the Waters of the World, a list of the waters, and a copy of the WoW ceremony that is usually performed at interfaith meetings (Wilma would translate the documents).  Tata was very pleased and moved.  As occurred in LA when I first presented him with the statue, he nearly swooned, as did Wilma.  The Waters were appreciated with kind words and gestures.

Then we sat in the atrium to eat breakfast – refried back beans, scrambled eggs with ham, papaya, bread, sausage, and two types of tamales (Guatemalan & Mexican).  And lots of black coffee.  Greg and I were concerned that patients were filling Tata’s waiting room while he was eating with us, but Wilma said not to worry.  She had explained to them about our visit.  While we chatted, Wilma said that the main healing ceremony would be tomorrow at a place sacred to the Maya.  She warned that the place is both powerful and dangerous and that it would take all Tata’s skills to manage the energies safely.  After breakfast, we continued the introductory healing.

I donned my Gardnerian cord and we went into Tata’s altar room.  One corner held a little shelter for an entity like a man sitting and smoking.  Two other similar statues sat nearby.  The walls were covered with various icons, but most intriguing was the corner covered with numerous heads of various sizes carved from some kind of black volcanic rock, filling about a quarter of the floor.  While I focused on Tata, who had once again started drumming & singing, Greg tried to count the heads.  He found that he could not discern which ones were faces, as some were quite clearly carved, some were crudely carved, and some seemed to be naturally-formed rocks. 

Greg told me later that while trying to take in all the contents of the altar room, he kept seeing colors moving in and out of his peripheral vision.  He felt that something was trying to distract his attention from the ceremony.  As for me… as soon as I entered the altar-room, my left thumb started twitching, and then my hand.  (My hand had stopped shaking entirely after my LA visit with Tata, so this was quite a surprise.)  I had the distinct impression that something didn’t want to be there and wanted to escape.  I told this to Tata through Greg.  He did something surprising, but that in retrospect made magical sense… He poured kerosene on the tile floor in a circle around me and Greg and set it on fire.  It was hot and the flames were about a foot high, but it didn’t last long, although it did lick at my pants leg.  He said that this was a circle of protection and I thought that it was a test to see if whatever was affecting me was being directed from outside.  He told us to raise our arms in the circle of flames.  My left arm was shaking.  The problem was within me.

We received no further diagnosis, but retired to his office again for more talk.  I gave Tata & Wilma host & hostess gifts of flannel shirts and chocolate-covered coffee beans.  (They have chocolate & coffee, but together…?)  Greg suggested that I might be able to help Tata with healing work from the Wiccan tradition.  This was gratefully accepted by Tata.  I did what could, definitely feeling a link between his problem and mine.  Afterwards, he had regained his balance and seemed to be doing a bit better.

Wilma said that someone would pick us up at 7:30am tomorrow at our hotel for the main ceremony.  After many hugs, expressions of brotherhood and friendship, and some suggestions as to where we might find a cell-phone, Greg & I left to walk to the plaza of Chimaltenango.

Down a long busy business street, filled with passing trucks and buses, we found the plaza – a welcome, serene garden filled with trees, flowers, statuary, and a great fountain.  The plaza was in front of the local church – a great, white edifice dedicated to Santa Ana.  In fact, the feast of Santa Ana had been a few days before and everywhere workmen were dismantling wood pavilions, carnival rides for children, and rows of benches.  The other three sides of the plaza were filled with banks, one shaped like a castle and all protected by shotgun-carrying guards.

Looking for the cell-phone shop, we passed the farmers’ market and a truck full of goats.  The driver offered to sell us goat’s milk and, when we declined, offered goat’s piss as an alternate, all with a smile and a laugh.  Everyone was friendly, helpful, and welcoming… and no one was smoking!  In fact, we realized that we hadn’t seen anyone smoking since we arrived in Chimaltenango.  This was quite surprise in a Latin American country.

Eventually, we found the cell-phone shop and worked through the details of cell-phones and use-plans for only a week’s stay in Spanish.  We stopped in a small place for a quick lunch.  The entrée was preceded by a bowl of “mosh”, a local specialty.  Mosh is basically like the aqua fresca drink horchata (rice milk, seasoned with vanilla, cinnamon & nutmeg), but served as a hot soup.  After lunch, we grabbed ride back to the hotel in a tuktuk, a small, three-wheeled taxi (still with a wingman).

We walked to the internet café to post the first of these reports, but it was closed.  Then we noticed that everything was closed and the streets were deserted.  Of course!  Siesta!  Duh!  We returned to the hotel for a quick nap, disturbing a gecko that was busily hunting in our room, and went back out later in the afternoon to find the internet café open.  Returning after dark, we discovered that our hotel has free internet access in its lobby (where I’m working as I write this).

Before turning in, we puzzled out the process of allowing our new phone to call the US and of making international calls.  For some reason, I can’t reach my home phone, but I can reach Anna’s cell.  Sleep beckoned in anticipation of the ceremony on the morrow.

More to come…

Blessed Be,
Don Frew (and his wingman Greg Stafford)
CoG National Interfaith Representative

Tuesday, July 31, 2012

CoG Interfaith Rep meeting w/ Mayan leader, pt.1



It’s Tuesday evening and I’m sitting in an internet café in Chimaltenango, Guatemala with my good friend Greg Stafford.  Last Thursday, I had no idea I’d be traveling.

A few months ago, Greg went with me to Los Angeles to see Apolinario Chile Pixtun (“Tata”), the President of the Mayan Confederation of Guatemala, Belize, and Honduras, who was visiting the US.  I had met Tata the previous year, on another visit, to discuss the possible relationship between the Confederation and the Iniciativa Indigena Global (IIG) sponsored by the United Religions Initiative (URI).  Yoland Trevino, the Chair of the URI’s Global Council had suggested that while I was seeing Tata I should ask him to work on my arm, as he is a noted healer.  (Rachael Watcher and I blogged about that first visit on CoG’s interfaith Blog last year.)  Tata’s combination of traditional healing techniques and ceremonies produced the most significant improvement in my arm since the original injury.  My doctors all said that I should “continue doing whatever this guy says”.  After that first visit, Tata wanted me to come to Guatemala for more work and to meet other Mayan leaders.  He said that I would need to come for a month!

Over the course of the following year, I made many attempts to connect with him by phone and internet.  Nothing seemed to work.  When he returned to LA a few months ago, I seized the opportunity.  Tata was thrilled to see me.  He said that he feared that I had died, so serious did he consider my problem.  He worked on me again and, working through a friend of his as translator, we made arrangements for me to visit at the beginning of September for 4 days.  Or so I thought…

Last Friday I emailed Tata to inform him about the plane reservations I was making.  He emailed back right away, saying (through Yoland) that there had been a misunderstanding and that he was expecting me at a ceremony on the 1st of AUGUST!  Arrangements had already been made for our use of a Mayan sacred site, and for offerings and other components necessary for the ritual.  I had to be in Guatemala on Monday!

With much scrambling and many emails, we managed to pull things together.  Greg, my trusty friend & translator (who had lived in Mexico for 2 years teaching English) came down from Arcata – 300 miles north of Berkeley – on Saturday.  On Sunday, after some hurried shopping at REI, we boarded a flight for Guatemala.  At LAX we changed US dollars to Guatemalan quetzals.   After grabbing what sleep we could on an overnight flight, we arrived in Guatemala City at 7am local time on Monday.

Without working cell phones, we relied on a local to make a call to Tata for us.  He assured us that Tata was coming and 15 minutes and walked away with a dollar.  Our first lesson scams to avoid.  After another 45 minutes, we tried again with a shoe-shine boy’s phone, making the call ourselves and actually reaching Tata.  There had been another mix-up and we needed to take a taxi to Chimaltenango, where Tata had made a reservation at a nearby hotel.  A one and a half hour taxi ride past volcanoes and jungle took us to Chimaltenango, where the cab-driver started asking directions.  Eventually, we found the Hotel La Villa.


It is simple, but nice – built around a central garden and pool, a profusion of lovely, exotic blooms, and an aviary.  We called Tata from the lobby and he said to go ahead and get lunch and “someone will come”.  Towards the end of lunch Tata{s wife & son arrived – Wilma & Kukumatz Tutankamon Pixtun.  Her English is more than sufficient, but Kukumatz does not speak our language.  She said that we should “rest today and Kukumatz will pick you up tomorrow at 6am”.  We finished lunch, they left, and Greg took another nap.

Later in the afternoon, we took a walk west along the road in front of the hotel – the Carreta Interamericana – a busy highway of maximally polluting vehicles causing us to venture north to a quiet, more small-town street.  In many ways the streets reminded me of Pompeii – the houses are almost all hidden behind enclosure walls without and windows fronting the street.  Just the shops have open fronts, but have bars between the customers and the shop-keepers.  (I reminded Greg that Guatemala is “the murder capital of Latin America”, although the violence is rarely directed at tourists.)  That being said, all the people we met, even those we just passed on the street, were very friendly and greeted us with a cheery “¡Dias!” or “¡Buen Dia!” (This is the local vernacular for “¡Buenos Dias!”, which is only used by people who appear to be upper-class.)

The weather here is hot, necessitating showers upon our return to the hotel… made all the more interesting by the ELECTRIC shower-head!  Our guide book explained that this was the water-heater and that we shouldn’t touch it while showering.  Electricity continued to entertain us during dinner, which was punctuated by a lighting storm over the nearby volcano.  I could not count an interval between lightning strikes longer than 5 seconds!  This went on for about an hour.  Greg interpreted it as Chac welcoming us to the land of the Maya.  Dinner was “Plato Chapin” – “Chapin” being the local word for “Guatemalan”.  This mix of typical local cuisine included refried black beans, steak, rice with corn, fried plantains, delicious guacamole, and lemonade made more refreshing by a layer of lime juice & pulp floating on the surface.  We crashed early in anticipation of an early start.

More to come...

Blessed Be,
Don Frew (ably abetted by Greg Stafford)
CoG National Interfaith Representative

Tuesday, July 10, 2012

Report from Utah - M. Mueller

My time in Utah is going well. I am living in Provo for six weeks near the campus of Brigham Young University, and participating in a religious studies seminar there. I am living with four young LDS women (Church of Jesus Christ of Latter-day Saints) and going to LDS community events with them, so I am really getting the full immersion experience.

I recently started to come out as Wiccan to my classmates. I had some hesitation around it until I knew how things worked around here better. My classmates have gained my trust, and I feel comfortable coming out to them. I am still careful around the faculty and administration of the university. I am positive that my direct professor would have no objection, but I do not want any problems for myself if word gets out further. There are actually many similarities between Mormonism and Wicca, as far as being new religious movements, and I am noticing some connections between ways we talk about Joseph Smith and Gerald Gardner as far as history and "creation" or quasi-creation of a movement. The scholars in my seminar, because they understand Mormonism as a new religious movement, are less likely to be judgemental about a different new religious movement (Wicca).

Thursday, July 5, 2012

Sekhmet Goddess Temple outside Vegas (M. Mueller)

I am in Provo, Utah for a special Mormon Studies summer seminar at Brigham Young University. More on that another time. Driving to Salt Lake City from Berkeley, I decided to take a longer route (via las Vegas instead of Reno) so that I could visit the 
Sekhmet Temple of Goddess Spirituality in Indian Springs, NV. The Goddess Temple is currently stewarded by a priestess named Candace, who has been there for five years.

I had wanted to post about this Temple on the CoG blog, but, at first I thought….but it isn’t about interfaith! A conversation with Candace in the Temple changed this. Candace conveyed to me that she has begun calling the Goddess Temple an interfaith temple instead of a “Pagan temple,” because, in Candace’s words, “She’s in every religion!” For Candace, this Goddess Temple is an interfaith temple. Sekhmet is the central deity honored at the temple, but there are corners dedicated to different manifestations of Goddess, including the Virgin of Guadalupe (or Our Lady of Guadalupe). The Guesthouse is also a house of the Goddess. There are themed rooms in the Guesthouse: the Maiden Room, Mother Room, Womb Room, and Crone Room. Individuals or groups can stay in the Guesthouse, by calling Priestess Candance in advance to reserve. The Temple does not charge for use of the Guesthouse—people may make donations of cash or needed items (which the Temple records here), or volunteer labor while they are there.

I liked being able to choose any of the rooms to sleep in. This would be negotiated between guests (and Candace as necessary) if there are multiple groups at once. I did not take any photos while I was there. It occurred to me that I had not asked Candace if photos were allowed. It could have been that they were, but I realized that I wanted my friends to come see the Temple for themselves and that a photograph would not do the Temple or the Guesthouse justice.

Thursday, May 31, 2012

Ritualizing Returning Home


What follows is the text of a five-minute presentation given at Beyond Memorial Day: Understanding the Hidden Wounds of War, sponsored by the Interfaith Center of the Presidio.  More about that event to follow shortly, but for now I post this piece on "Ritualizing Returning Home."  Bear in mind that this was presented to an overwhelmingly Abrahamic gathering, most of whom know nothing at all about Paganism.

Ritualizing Returning Home

Beyond Memorial Day: Understanding the Hidden Wounds of War
April 26, 2012
Orinda, California

            Pagans are much taken with ritual.  As with all, or at least most, religious practitioners, we perform rituals we’ve learned in our training.  We also create new rituals, or adapt familiar ones, for specific purposes.  We draw from many of the customs of our ancestors all over the world and we blend these with more contemporary techniques and themes to suit not only particular occasions but also to customize them for specific individuals and the work, often healing work, that we do.

            In addition, we recognize the importance of doing things with our bodies, not just in our heads, as a way of engaging with the world.  This is especially important when folks have been engaged in something as physical as combat.  Ritual is a physical way to engage with the spiritual and psychological realities of returning home

            We offer some suggestions here for support and inspiration in all of our work to reintegrate our military sisters and brothers into our communities.  Some may be obvious to you, things you may customarily do.  Others may be unfamiliar.  Perhaps articulating these ideas will inspire you in your work with your congregations.

            1.            Cleanse and Release Using one or more of several methods, we welcome the returning serviceperson by cleansing her or him.  We may use sage or another purifying incense.  We may use water, salt water, scented water, anointing oil.  We speak, chant or sing words while we do this, or we may perform these acts in silence, or with the rhythm of drumming or a droning sound.  Performing acts of ritual cleansing can help release the burdens of war both energetically and symbolically.

            Such acts may be preceded by the literal laying aside of arms (although the arms themselves may be symbolic.  For instance, one may cleanse, polish, and sheathe a sword, even though he or she didn’t use a sword in battle.

            The clothing of the returnee may be changed.  He or she may wish to remove the uniform and redress in civilian clothing.  Others may prefer to clean their uniforms, polish their brass, and re-don the uniform that has been rededicated to another use, such as keeping the peace.

            2.            Support and Welcome Home Next we welcome the veteran home.  One individual may speak words of welcome on behalf of the entire congregation or community.  But it’s better, more effective, more meaningful, if this welcoming is done by each person one by one, extending a personal face-to-face, eye-to-eye, hand-to-hand, heart-to-heart welcome to the returnee.  This series of acts can be done in the context of a circle or spiral dance, with music and/or chanting and/or drumming.  Flowers may be exchanged, or flower petals strewn around.

            3.            Expression of Thanks for Service It’s easy to say, “Welcome home.  Thanks for your service.”  These words bear repeating from time to time, and by different people.  Other ways to articulate our gratitude are the planting of a memorial tree, the engraving and installation of a plaque, bench, garden gate, or other lasting physical acknowledgement of the person’s service to the greater community.  A shared feast, or perhaps a specially decorated cake, always brings people together in camaraderie and fosters fellowship.

            Circle Sanctuary, a Pagan organization based in Wisconsin, bestows a Pagan service ribbon on all veterans of whatever military conflicts.  Your religious institution may have symbols – pins, ribbons, armbands, pendants or other jewelry – that can be presented to your returning veterans.


            We hope that hearing of some of the ways Pagans use ritual to restore returning veterans and their families, to heal them of their spiritual, psychic, and emotional wounds…

            We leave you with a brief guided meditation that anyone can use wherever they are to reconnect with the sense of the sacred.

* * * * * * * * * * * * *
Don Frew concluded with a Tree of Life meditation, something everyone can understand and use when they feel the need.

M. Macha NightMare (Aline O’Brien)
© 2012

Tuesday, May 15, 2012

CoG Interfaith Reps at Veterans Event


A couple of weeks ago, Macha and I attended a one-day interfaith event in the San Francisco East Bay called “Beyond Memorial Day: Understanding the Hidden Wounds of War”.  The conference was aimed at educating clergy about the spiritual problems of returning vets and helping to connect clergy with the resources that are out there.  Macha and I had been part of the planning group for this event – she acting on behalf of the Marin Interfaith Council and me on behalf of the Interfaith Center at the Presidio.  Main organizer Carrie Knowles has written a fine account of the event (available on the ICP website at http://www.interfaith-presidio.org/BAIC/baic_articles12.htm#beyond) and Macha has written on the [AIR] e-list of the Covenant of the Goddess about the moving personal stories we heard.  I’d like to address the aspects of the event that I found problematic as a Witch.

We knew going in that the program would be based in a pastoral model of congregations.  This was due to the overwhelming presence of Christians (with a few Jews) in both the planning group and in the resources available to us in the form of vets, active service people, printed documents, etc.  Mach and I had a number of vague issues and concerns about this, but the experience of the conference brought them into focus.  We were two of only three Pagans at the event, at which there were very few non-Christians.

First, on the positive side, I learned a lot about the issues.  A key problem of which I had been unaware is how much more the problems of vets are magnified among members of the Reserve and National Guard.  These folks have been called up repeatedly in unprecedented numbers for the wars in Afghanistan and Iraq.  Unlike regular duty personnel, Reservists and Guard members leave combat and go straight home, where they are 1) dispersed, 2) away from the understanding community of peers, and 3) further away from easy access to veteran support services.

Another thing that makes these recent wars unlike previous ones is the ease of communication with folks back home through sat-phones, text, email, etc.  One minute you can be a Dad arbitrating a dispute between your kids and the next be suiting up for combat.  This is like coming home and shipping back out every few hours.  It makes coming home for real less real.  And when you do come home, it takes just a few hours, not a long boat trip among comrades during which you can decompress.  As a result, vets have to decompress on the fly while already back home.

Over and over again we heard about how the voluntary military has resulted in the creation of a warrior caste, in which certain families send their sons and daughters into service generation after generation, while most of us remain unaffected.  We heard many calls for, if not a draft, at least some form of national service.

Where I had difficulty relating to the material being presented was when the speakers addressed the “moral & spiritual wounds of war” and how to respond to them.  I couldn’t help feeling that both the problems and the solutions were being exacerbated by the Christian and Jewish (maybe “Biblical”?) context that was being assumed.

Rev. Ed Hatcher, author of Care for Returning Veterans, talked about the problem of confronting evil.  How young people who have grown up believing in a loving, omniscient, omnipotent God are brought face to face with “evil” in the arena of combat in the form of torture, rape, killing of civilians, etc.  No one used the term, but this is familiar to the student of religions as “theodicy” (lit. “justifying God”) or “the problem of evil”: If God is omniscient, omnipotent, and benevolent, then how can evil exist in the world?  Christian theologians and scholars have written volumes on this, but Witches don’t have the same problem in the same way.  (Gus diZerega has an excellent discussion of a Pagan view of evil in his Beyond the Burning Times, Lion Books, 2008.)  Our personified Gods don’t combine the qualities of omniscience, omnipotence, and benevolence.  We don’t believe in the existence of evil as an active metaphysical force.  To the extent that evil does exist in the Wiccan worldview, it is in the actions of some humans.  I don’t know if Wiccan soldiers would experience this problem in the same way or to the same extent as Christian soldiers (except, of course, to the extent that we are all products of an overwhelmingly Christian over-culture).

Ed said that “killing is not a natural human act and there is a price to be paid for it”.  I believe that this view comes out of the Old Testament, in which an originally perfect humanity “falls” into its current, sinful state.  Most of the Witches I know accept the theory of evolution and have no problem seeing humans as killers under the right circumstances.  In fact, it was an essential part of the process that led to modern humans.  The Warrior Ethic found in some forms of Paganism makes killing a virtue when circumstances demand it.  While killing is usually a breach of the social contract that requires some sort of repair, once again, I don’t know if we would have the same sense of fundamental “wrongness” that Ed assumes.

Ed spoke of the need to understand the spiritual side of Post Traumatic Stress Disorder as a “spiritual disruption in a person’s core belief system”.  This can lead to an unwillingness to discuss the problem with members of the clergy since the clergy are representatives of the system that’s been disrupted.  I have trouble seeing what core Wiccan beliefs about the world would be disrupted by the experience of combat, or would result in an unwillingness to turn to one’s fellow Priests & Priestesses for support.  The disruption we would most likely share with Christian vets would be that of the usual sense of home, trust, and cooperation that living in the US permits us to enjoy.

Ed said that he prefers a “guilt-ridden” vet to a “shame-ridden” vet because the guilt-ridden vet will seek redemption while the shame-ridden vet will hide from the world.  That’s fine, unless you don’t come from a guilt-based or shame-based system.  In my experience, Witches reject this dichotomy and tend to be more honor-based than anything else.

I don’t know.  I am not a veteran, nor have I known any family members or close friends who have been in combat.  Also, I am one of the few Witches I know of in my generation who was not a practitioner of another religion before becoming a Witch.  Wicca is the only religious tradition I have ever known.  So, my view might not be representative, but I can’t help feeling that the issues that confront Witches in combat are different than those confronting Christians and Jews.  If that’s true for us, than it is probably also true for many other non-Abrahamic religions.

All this being said, I think Ed’s basic advice, and the advice we heard reiterated by speaker after speaker, was sound and valuable:
            1) Don’t sit in your office; go where the vets are.
            2) Build personal relationships with vets.
            3) Do this before and during deployment, not just after.  (Several service people nodded when it was pointed out that a clergy person should NEVER just go knock on the door of a family with a member who’s been deployed.  They will always assume the worst!)
            4) Be prepared to pass various informal “tests” before being accepted.  Can you stomach the horror stories?  Do you know what you are talking about?  Will you stick around?  etc.
            5) Don’t do it alone; have peers you can rely on for support.
            6) Listen!

Once we process that feedback from this event, we plan to hold more, similar events in other parts of the SF Bay Area.  Macha and I will work to ensure that the structure and content will be more inclusive as we go.

Blessed Be,
Don Frew
National Interfaith Representative
Covenant of the Goddess

Friday, May 11, 2012

Women & Mythology Conference

I am at Women & Mythology Conference at Fisherman's Wharf in San Francisco. M. Matcha NightMare and Faelind (Linda)...all the way from Dallas...are here as well. Judy Grahn is speaking on the direction of women and myth studies at the moment, being sure to include transgender people and non birthing women in her talk. People are enthusiastic to hear about the Covenant of the Goddess and what CoG is doing. I spoke with a mystic Christian woman last night interested in starting a feminist Christian women's ministry around Sophia concept. She was curious about CoG structures and practices, which I described. Blessings, Michelle Mueller