Posted on

An Eye For An Eye Makes The Whole World Blind

All art and words by Connla Freyjason for Iaconagraphy. Please click this image to open a new window and support us at Patreon.

In war, it is unwise to use your sword arm to pat yourself on the back.  Yet I look around at the current “war on discrimination” that is raging within the better half of the Heathen community, and over the past two days, I have seen a lot of people doing exactly that. In fact, I have even seen some people encouraging such behavior through memes suggesting that we all take credit for the Facebook ban of the AFA, even if we were not actively involved in making that happen.  On the flip side, even as this “victory” was taking place, I have sat back and watched as many of those same Heathens who espouse complete anti-discrimination policies (and I am firmly on the side of no discrimination of anyone ever) attack Christians and Christianity as a whole, and attack people for the virtues they are oathsworn to protect (even when they began their post with a caveat patently stating they didn’t expect everyone to uphold those same values).   We cannot pretend, as a group of people, to make war on discrimination while we vehemently maintain our own ways of discriminating against people.  When we do that, the only thing we’re patting ourselves on the back for at the end of the day is hypocrisy.

For those on the outside of the Heathen community, here’s a brief snapshot of what has been going on for the past year:

In September of 2016, Huginn’s Heathen Hof published Declaration 127, which is based on stanza 127 of the Havamal (literally: “Sayings of the High One”, from the Codex Regius, 13th century; believed by Heathens to be the sayings of Odin All-Father):

“When you see misdeeds, speak out against them, and give your enemies no frith.”–Translation on the HHH website

“When you see evil being done, call it out as evil, and show the evil-doer no peace.”–My Translation

This Declaration is accompanied by a sort of “petition”, which people and organizations may sign to demonstrate their complete denunciation of, and disassociation from, the AFA (the Asatru Folk Assembly).  Those who support Declaration 127 are essentially binding themselves to an oath that:

“While [we] fully recognize the AFA’s right to govern themselves as they see fit, and with full autonomy, we hereby exercise the same right. We will not promote, associate, or do business with the AFA as an organization so long as they maintain these discriminatory policies.”

Further, Declaration 127 states:

“The AFA’s views do not represent our communities.  We hereby declare that we do not condone hatred or discrimination carried out in the name of our religion, and will no longer associate with those who do.  We will not grant the tacit approval of silence in the name of frith, to those who would use our traditions to justify prejudice on the basis of race, nationality, orientation, or gender identity.  The AFA is free to stand for whatever principles it sees fit.  They are free to stand alone.”

I wholeheartedly supported Declaration 127. 

Why? What had the AFA done that was so wrong as to spark all of this?

The AFA has its roots in the Viking Brotherhood, which was founded by Stephen McNallen in 1972.  This, in turn, became the Asatru Free Assembly in 1974, which gave birth to two other major Heathen organizations: the Asatru Alliance and The Troth.  In 1986, the Asatru Free Assembly was disbanded because McNallen was apparently “too busy” to keep it going. Then, in 1994, he formed the Asatru Folk Assembly (the AFA of today), founded upon a Declaration of Purpose which includes, among other things:

2. The preservation of the People of the North (typified by the Scandinavian/Germanic and Celtic peoples), and the furtherance of their continued evolution;

10. Working to secure the existence of our people and a future for white children. (emphasis mine)

A brief visit to their website (yes, I went there!) sheds further light on the AFA worldview.  Their statement of ethics includes the following (and I really couldn’t begin to make this stuff up):

“Healthy families are the cornerstone of folk society and its strength and prosperity is derived from them.  We in Asatru support strong, healthy white family relationships.  We want our children to grow up to be mothers and fathers to white children of their own.  We believe that those activities and behaviors supportive of the white family should be encouraged while those activities and behaviors destructive of the white family are to be discouraged.” (Again, emphasis mine.)

So, clearly, the AFA is not only racist, but also anti-LGBTQ.  

Which is why it became blatantly obvious to me that I should support Declaration 127.  I mean, clearly, there is zero room in my heart for frith for anyone or any organization who is discriminatory towards people of color, other cultures, other faiths, or members of the LGBTQ community.  And the AFA not only discriminates against these groups that they consider “outsiders” (utangard), but they also muddy the waters for the rest of us who patently do not.  I have experienced this “muddying of the waters” firsthand: to many people outside of the Heathen community, the AFA represents what we all believe, even when they patently do not.  Add to this a large dearth in Heathen publications that are not either advocated by, published by, or have publishing rights owned by the AFA, and you have a recipe for situations in which simply carrying a book in a shop which is remotely associated with the AFA becomes grounds for accusations of Neo-Nazism. (It happens. It has happened. I witnessed it with my own two eyes.)  Such also becomes grounds for those who support Declaration 127 to not give those shops their business, even when said shopowners are in no way, shape, or form remotely affiliated with the AFA.

It’s a slippery slope that has been built, to say the least.

That slope becomes even more slippery when one ventures into the dogmatically Reconstructionist world of many of my fellow supporters of Declaration 127.  I personally reached a point where I no longer shared my writings or my art because “daily crucifixion” is not my idea of a “good time”. I have sat back and watched, stunned, as other people were attacked (to the point of fleeing a group) for having values (to which they were oathsworn) which mirrored the Nine Noble Virtues, purely because those virtues were supposedly first espoused by McNallen and his compatriots, and supposedly not directly derived from historical sources (even though every single one of the virtues in question appear directly in the Havamal).  I have read through countless posts railing against the dreaded “Christian-grafting”, and Christianity and Christians on the whole, even while also espousing a “show it to me in the lore, or it isn’t valid” attitude: when our lore is all a product of Christian authors, written in the post-Christian period.  In short, I have observed those very same people who were so opposed to discrimination constantly discriminate: against those who are “less Reconstructionist” than they are; against Judeo-Christianity on the whole (which, when you think about it, can border on Anti-Semitism, in and of itself), and against anyone who is so “misinformed” as to accidentally promote something which has ever been “tainted” by the AFA whatsoever (in a world where, until about a decade ago, the AFA was pretty much “the only show in town”, and largely remains such when it comes to quality published source material apart from the Eddas and Sagas themselves).  

Many among the supporters of Declaration 127 see this recent Facebook ban of the AFA as a victory, and on many levels, they are not wrong to feel that way.  However, I keep coming back to those last words of Declaration 127; those last words that were still floating in my head as I signed it myself almost a year ago:

“While the undersigned organizations listed here fully recognize the AFA’s right to govern themselves as they see fit, and with full autonomy, we hereby exercise the same right…The AFA is free to stand for whatever principles it sees fit. They are free to stand alone.”

Actively working to get an organization banned from Facebook is neither fully recognizing their right to govern themselves as they see fit, and with full autonomy, nor allowing them to be free to stand for whatever principles they see fit.  Actively working to get an organization banned from Facebook, while supposedly upholding the above principles, is bullying at its basest.  One cannot stop bullying simply by being the better bully!  Yes, there are places within the corpus of the Havamal that suggest “an eye for an eye, a tooth for a tooth, and bust their heads open while you’re at it”: a thrice-fold sort of vengeance, to make sure things really get sorted and your enemies fully know “who’s boss”.  There are also places within the corpus of the Havamal that say “never trust a woman” and “beguile women with soft words”. We tend to downplay those latter verses, with the argument that we’re living in the twenty-first century, and such sexism has no place here.  Well, there is no place in the world in which we are presently living for thrice-fold vengeance, either. An eye for an eye and a tooth for a tooth leaves the whole world blind and toothless, and that is all such attitudes accomplish.

Maybe we have won a battle, with Facebook actively recognizing that the AFA fosters hateful attitudes and hateful speech, but we have not won the war.  So long as we are shackled to our own hypocrisy while at the same time patting ourselves on the back with our sword arms, when the next battle comes, we will have no appendages left available with which to fight!  A zero tolerance policy for discrimination needs be exactly that: a zero tolerance policy.  So long as it is still socially acceptable to point an accusatory finger at someone based on a difference in faith (anti-Christian, anti-Judeo-Christian), or to argue the concept of ergi as anti-LGBTQ as a point of historical fact within our faith-base that still holds true, we patently are not maintaining such a zero tolerance policy.  Instead, we are merely ignoring our own transgressions and shortcomings by loudly focusing attention on the transgressions and shortcomings of others. Until we stop doing that, we will never win this war; we will only serve to perpetuate it.

Declaration 127 is a great ideal, but like most “high ideals”, once you throw actual humans into the mix, things have a way of going terribly, terribly wrong.  I commend its author for what he was trying to do, when he created it, and put it out there to gain the support which it has gained.  I admire him for having the cajones to do something like that, because it took some serious cajones.  Anytime one voice rises up against the Darkness and tries to get others to join them in that fight, it takes courage.  I hope that you will all keep that in mind after having read this post….




Posted on

Romantic Heathenry: You’re Probably NOT Doing It Wrong!

Digital background paper, most masks, skull mala, and mandala rub-ons: Samsara (currently available; click image to shop). Horned god, spiral rub-ons, and journaler: Imramma (coming soon). Layout by Connla Freyjason.

Tired of being told “you’re doing it wrong”? You’re not alone! By some Heathens’ standards, I’m still relatively “new” at this, having only arrived at the Northern Tradition in my own spiritual practice roughly a year ago. Before that, I was raised Buddhist/Taoist with a minimalist Christian backbeat, before becoming a Druid (from a Welsh Historical Reconstructionist background) roughly twenty years ago. I dabbled in Kemeticism (Egyptian Reconstruction) for about a year in 2001, but that only really spoke to me on the surface, so I pitched my hat back into the Druidic ring, until Spring of 2016, when (what seemed like an endless stream of) historical research to “validate” my Welsh Druidic Path led me to my first brush with Heathenry. I’ve been working with the Norse Gods ever since. For the record: They aren’t the ones who keep chanting “you’re doing it wrong”!

No, I didn’t run up against the “you’re doing it wrong” mantra until I started spending a lot of time writing and creating art for other Heathens. Those who follow the Norse Tradition are an interesting mix of straight Historical Reconstructionists (“screencap of where it says that in the Eddas, or it didn’t happen, dude!”), Pagans with a Norse base (“I’m surprisingly okay with Unconfirmed Personal Gnosis”), Ceremonial Magickians who “dress up” their practice in strictly Norse trappings (“A little bit of Chaos Magick applied to 13th century Runic sigils is perfectly apropos”), and Brosatru Tagalongs (“Look at me, I’m a Viking!”), to say nothing of the Aryan Poster Children (“If your ancestors were not of white/Scandinavian descent, you shouldn’t be here. No, I don’t just mean in this group; I mean, like, on Earth…at all…”). Pardon me for the over-generalization there, but if you’ve ever even stuck your toe into an online Heathen group, you likely recognize all of the above. You probably have also had arguments with parties from at least one or more of these over-generalized groups in which they’ve patently told you “you’re doing it wrong”.

Face it: “you’re doing it wrong” is why most of us became Pagans in the first place! One too many hits with the “you’re doing it wrong, and will be eternally punished for having done so” schtick is the number one reason why most of us decided to divorce ourselves from mainstream Religion in the first place, whether that religion was of the Judeo-Christian variety, or something else. So why in the heck would that attitude be suddenly “okeydokey fine” and perfectly acceptable, simply because it’s all dressed up prettily in Pagan/Heathen clothing? World’s simplest answer: It’s not!

Unless you’re one of the aforementioned Aryan Poster Children, chances are grand that you are not, in fact, “doing it wrong”. You’re just doing it your way, and if you cannot be a true individual in relationship to your Deity/ies, then whatever religion you’re practicing isn’t a true one. What do I mean by that? In the immortal words of Ralph Waldo Emerson:

God enters by a private door into every individual.

Whether you choose to define your personal faith-practice as a religion, or whether you prefer the term spirituality, at the end of the day, when it is all said and done, your personal faith-practice is precisely that: personal. Ultimately, you chose to walk this particular path, out of all the myriad paths available, because of who you are, as an individual. So the only “wrong” way to “do it” is if it requires you to act contrary to that–contrary to who you are, as an individual—or if it requires you to crush the individuality of others. In the end, if you’re “not doing you”, and allowing others to “do them” wholeheartedly and completely on the daily, then, yes, you’re “doing it wrong”.

There are, of course, certain linchpins that set what you and I are practicing apart as specifically Norse. These are things or themes which define what we are doing in our daily practice as something specifically not other faiths, such as Christianity, or Buddhism, or Islam. In March of 2015, the California Court of Appeal established three objective guidelines of what actually constitutes a religion:

  • It must address fundamental and ultimate questions having to do with deep and imponderable matters;
  • It is comprehensive in nature, consisting of a belief system as opposed to an isolated teaching;
  • It often can be recognized by the presence of certain formal and external signs.

Addressing fundamental and ultimate questions includes providing answers to the “Six Big Questions” of human existence:

  • Who am I? (What defines me? Is there anything unique and special about me?)
  • Where do I belong? (Why do I feel so alone in this world? Where can I find acceptance? How do I form deep and meaningful relationships?)
  • What should I do with my life? (To what should I devote my life? What is my calling?)
  • How do I make the right choices? (How do I tell right from wrong? Ethical questions)
  • How can I be happy? (Is this all there is to life?)
  • What is the point of striving when life is so short? (What is the point of building something only to have it swallowed up by death?)




Obviously (I hope), different religions answer these Six Big Questions in ways specific to that religion. For example: the Christian answer to Who am I could be either “a child of God”, or a “brother of Christ”, or even “an inheritor of the Kingdom of Heaven”, whereas a Norse Traditional answer to that same question might be “I am a spouse/lover/child of Freyja (or other Norse Deity)”, or a “brother of Thor (or other Norse Deity)”, or even “an agent on Earth working to the benefit of the Aesir/Vanir/Rokkr”. In other words, how these questions are answered from a Norse Traditional perspective is part of what makes your path specifically Norse/Heathen.

The second part of those three guidelines, that what you believe in is “comprehensive in nature, consisting of a belief system as opposed to an isolated teaching”, means that your faith-practice includes more than “edicts of behavior” or even an “edict of behavior”, but also includes a cosmological framework that includes an afterlife, deities, etc. Part of how we arrive at this “comprehensive nature” lies in how we answer questions five and six of the Six Big Questions. Again, this will be distinct from religion to religion. For example: Christianity is composed of far more than “an isolated teaching”, regardless of how many picket lines you see full of signs emblazoned with quotes from Leviticus. There’s more to it, as a faith, than the Ten Commandments, or even the Great Commandment of the New Testament; there is also a distinct cosmology (whether one considers the “spiritual landscape” of Heaven/Earth/Hell, or even the numerous hierarchies of angels), a defined Deity (or, as most Christians would likely not appreciate me pointing out: Deities, including God The Father, Jesus Christ, and Sophia, aka the Holy Spirit). By the same token, Norse Tradition/Heathenry consists of far more than simply the edicts of the Aesirian Code of Nine or even the Havamal from which it is (in part) based. There is, likewise, also a cosmology (the Nine Worlds), and a series of numerous defined deities and “spirits” (such as the Alfar, the Disir, and the Landvaettir).

Finally, a specific religion can be recognized by its own distinct formal and external signs, such as defined places of worship, specific religious texts, and the rituals it enacts. Christianity has the Catholic Mass, its churches (Protestant, Catholic, and Orthodox, all of which generally possess architecture unique to the Christian faith), The Bible, and the common practices of tithing, praying, and performing acts of charity (when they aren’t “doing it wrong”!), while Islam has mosques, The Koran, and the common practices of praying, fasting, making pilgrimage, and almsgiving (again, when they aren’t “doing it wrong”!). Likewise, in the Northern Tradition we have the Ve and the Hof, the Eddas and Sagas, and the common practices of blot, sumbel, sacrifice, and prayer.

You may or may not be doing your Norse Faith the same way as the other Historical Reconstructionists, Norse Pagans, Runic Ceremonial Magickians, or even the Brosatru, but if you are answering the Six Big Questions with distinctly “Norse-motivated” answers; if you believe in the Nine Worlds, and in the Aesir, Vanir, Rokkr, Alfar, Disir, And Landvaettir; if you worship at a Ve, a Hogr, or a Hof via blot, sumbel, sacrifice, and prayer and use the Eddas and Sagas as your sacred texts, then your faith is distinctly Norse. It just happens to also be distinctly your own interpretation of the Norse Tradition, and if it is effectively answering those Six Big Questions, while in the process making your life and the lives of others better, then you’re definitely not “doing it wrong”!

In my own personal practice, I employ my own brand of soft polytheism, which is a sort of “polytheistic monotheism”, combined with “light reconstruction” and a heavy Druidic backbeat, with strong shamanic overtones. Lots of card-carrying Heathens would likely not only tell me I’m “doing it wrong”, but positively scream it! In fact, some might even disparage me even claiming the titles “Heathen” or “Norse Traditional Paganism” at all for what I personally practice, even though it definitely shares all of the aforementioned features of what would make a faith system distinctly Norse (or Norse-driven, Norse-derived, or even Norse-inspired). That being the case, I’ve recently begun referring to myself as a “Wanderer”, and to what I practice as “Wandering”–or, at least, I’ve begun doing so in private and with those closest to me. More accurately, a lot of what I practice might be termed “Heathen Revivalism” or “Romantic Heathenry”, in the same manner and tone as Celtic Revivalism: an attempt to practice a Norse religion or spirituality within the context of the modern world, while drawing from the historical reservoir of Norse Tradition and sometimes merging it with traditions and practices that are not necessarily strictly Norse in an effort to embrace the spirit of ancient Norse religion. This is my official invitation to you: come and walk alongside me, down this winding road together, for a mile or two or three. I will not tell you that “you’re doing it wrong”, if you’ll pay me the same courtesy. Nor will I try to tell you that my way is the right way for you, for it may not be. Ultimately, I do not own this road; only the feet that carry the heart that walks it. Some parts of this map may work for you; others may not. They all work for me, but your mileage may vary….

Posted on

Everyday Magick: A Most Un-Beltane-y Beltane

If you’re Pagan at all, you know that next week is a High Day: Beltane.  In the Welsh Druidic Tradition, it is called Nos Galon Mai, which translates roughly to “Night at the Heart of May”, which always struck me as odd, because the first of the month is hardly the heart of May, is it?  In our Grove, we’ve traditionally celebrated the marriage of Bloedwedd and Lleu as a part of our “ritual festivities”, and the symbols of fertility, Sovereignty, and Divine Union that can be found within that treasured myth.

But if you break down the story of Bloedwedd and Lleu, ultimately, it isn’t a story of any of those things–it’s a tale of betrayal.  And that’s pretty “un-Beltane-y”, to say the very least.  When you really break it down, it’s sort of on the same level as if Christians had a big important feast day to celebrate Judas Iscariot’s betrayal of Christ. I mean, yeah, that action was absolutely necessary to fulfil the Prophecy of the Messiah, but it still sucked out loud, when you really break it down, right?  The story of Bloedwedd and Lleu that comes down to us from the thirteenth century via the Mabinogion sucks on a Judas-Isariot-level, yet it is also absolutely necessary that it happen, in order for Lleu to truly claim his Sovereignty, just as Judas’ betrayal of Christ was necessary for Him to claim His.

So what is Sovereignty?  We’ve all heard it in the context of government–kings and queens are also called sovereigns, right? Or we’ve heard of the “sovereign state”: a governing body with absolute power.  If you take it back to the original Middle English (dating roughly to the period from which the Mabinogion hails), it means “alteration by influence of reign”–in other words, someone basically takes on a whole different set of natural characteristics when they become king or queen.  Keep in mind that we’re talking about a period in history when divine rule was an accepted “thing”; it was a fact of existence to people of that time that God Almighty placed whoever was on the throne on that throne in the first place. Also keep in mind that almost all of the extant Celtic Literature (and that includes the Irish ones) that we have to go on, and that mentions Sovereignty, comes down to us from this same period in history.

So, then, what is it, and how Celtic is it, as a concept, really?  How ancient is it as a concept? Is there actually any pre-Christian basis for it, or is this a Christian ideal dressed up in Pagan language?  Well, a bit of both, really…..

In modern Druidry (Historical Reconstructionist and otherwise), Sovereignty is still very much bound to the concept of rulership–of being king or queen of one’s own life.  We are all “altered by influence of reign”, but in order to reign in the first place, we must rule rightly.  So what the heck does that mean? It means to live one’s life as an exemplar of the Celtic Values/Virtues.  What’s an exemplar? It’s someone who is considered an example that deserves to be copied, which is what a good ruler should be in the first place, right? To use Christianity as an example for a moment: the reason that Christ is Sovereign is because He is an exemplar; we can see things in Him that should be actively copied in our own lives (which is what Christians are supposed to be doing with their lives: they’re supposed to be copying Christ).

So, going back to the story of Bloedwedd and Lleu–a story of betrayal, remember–what exactly are we supposed to be copying in it? Where or who is the exemplar in that equation?  If you don’t know the story, basically it goes a little something like this:  Lleu was the illegitimate son of Arianrhod (a Mother Goddess figure), and she was so embarrassed by his birth that she put a curse on him saying that he could never be Sovereign (or go through the rites of manhood which were at that time necessary to achieve Sovereignty).  She said he could never have a name, unless she gave it to him (so Lleu’s Uncle tricked her into giving Lleu a name); could never have a weapon (one of the Celtic symbols of coming of age as a man) unless she granted it (so Lleu’s Uncle tricked her into doing that, too), and could never take a “wife of woman-born” (so Lleu’s Uncles, who were also great magickians, gathered together flowers and herbs and made them into Bloedwedd, the Flower-Faced Maiden, so that she could be Lleu’s wife).  Ultimately, it’s a story that involves a lot of shame and trickery, and a certain level of entrapment (because all Bloedwedd really wanted to be was flowers, not a wife!).  So once she marries Lleu, Bloedwedd finds another man who treats her more like the flowers that she is, instead of like a wife, and she conspires with him to kill Lleu.

Because she is made of flowers and herbs, many Pagans (Druids included) have chosen to view Bloedwedd as representative of the Land.  In many Celtic tribes, part of the “coronation process” (the process of becoming king or queen) was a ritual wherein the one ascending the throne was literally married to the Land they would be governing (not just to the people who lived on that land, as we think of rulership today, but to the Land itself).  That view of Bloedwedd as the Land, combined with what we historically know about Celtic rites of kingship, is probably how this became “The Beltane Story” in many Pagan Circles and Druid Groves in our modern world.  But is she, really? I mean, is this just something we’ve all grafted on to this story–viewing her as representative of the Land–or is she really that, and if she is really that, what does it say (or should it say) to us that the Land (Bloedwedd) actively betrayed its Rightful Ruler (Lleu)?

If you’ve been following this blog and my Facebook Page for awhile, you’ve heard me speak of the Land often as part of the Sacred Three of Celtic/Druidic Tradition: the place of the Ancestors, and us.  Clearly, it involves a whole lot more than “just a bunch of flowers and herbs”!  That concept of the Land as the place of the Ancestors is the real reason why ancient Celtic rulers were married to the Land as part of their “coronation process”: it was a binding back to the Values/Virtues of those who had come before, and in order to be worthy to rule, one had to prove that they upheld that long line of Tradition.  Within the story of Bloedwedd and Lleu, we find a ruler (Lleu) who is bound to symbols of the land (note the little L there), instead of to the Tradition of the Land (see what I did there?).  No wonder he wound up betrayed!

That level of betrayal is what can potentially happen to all of us when we hinge our lives on symbols of what we think are Virtues/Values (or what we’ve been fed are authentic Virtues/Values), instead of on the actual line of Tradition that is the whole of Human Virtue/Values.  When we get so caught up in symbols, we lose sight of what is Real and what is Right; we lose our ability to be worthy to rule ourselves, much less anyone or anything else.  That, to me, is the real lesson of “The Beltane Story” of Bloedwedd and Lleu.  So, what is Real and what is Right, and why should I or anyone else get to define that? Isn’t that also a very slippery slope?

What is Real and what is Right is respect for all other humans, regardless of the labels which society may have placed upon them, as equals, until proven otherwise. I don’t get to define that, nor am I defining that: it simply is.  What does “until proven otherwise” entail, then? It means until they have proven conclusively that they do not value you or treat you with that same level of respect.  Rightful Rule means looking back over the history of our Ancestors and seeing where they got this simple principle right, and where they got it very, very wrong, and then actually learning from their mistakes, so that we do not ourselves repeat them.  That is what it truly means to be “married to the Land”. Anything less than that is but a marriage to symbols–like that of Bloedwedd and Lleu–and will lead us nowhere good…..

I invite you this Beltane to divorce yourself from symbols (from labels; from the boxes we put ourselves and other people in), and instead renew your vows to the Land: to what is Real and what is Right.  Bind yourself back to the tribe that is Humanity; let go of your religious or political or racial affiliations, and realize that you are human, and so is everyone else, and that we are all equally taking this journey together.  Make a commitment to be a bit more kind; to put the word human back in the word humane.  Treat strangers as friends.  Give voice to the otherwise voiceless.  Take your place as king or queen of your own life, and defend your Sovereignty with conscious acts of loving kindness. If we would all only take a moment to do just this one thing, what a wonderful world this would be…..

(For those interested, the people in the accompanying image are my Ancestors–my Welsh-descended Ancestors, to be exact: my Grandma and Grandpa Wilson.)