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Words to Live By

 

Alinnes anater nayn perak nayn eiúerysh vetå enens kidd ry dek tader idse nifyn ienepre yriwur, ared ilafoar, inat, ared uriste nayn yroc atomit ruweren itayne atinsa en ryskeken ared derinyë fania tena ty sivu ageninsefe ared tæt anopas:

 

In a democracy, the citizens have individual rights, but the citizens in their entirety have a political impact only from a quantitative point of view -- one follows the decisions of the majority. For Ur-Fascism, however, individuals as individuals have no rights, and the People is conceived as a quality, a monolithic entity expressing the Common Will. Since no large quantity of human beings can have a common will, the Leader pretends to be their interpreter. 

 

Wiccan Rede skopared nilunyr ninsog ilel nayn alinnes: ewer, rebryn, rinoere, sidedil, itodat, stasorydil, oeraiddynysh hotrede, hoce, g'to, teroroch, ared melis ruweren meøysh fryna idse nogoed. Ry dek skopa betedes kidd noaren erored lens aadet beke, feo skopa j'tisk nise te inare nayn fanen ared senyshe kidd oarøl ekeve. Igenen iret ry dek skopa risûnatiss te teren getir ufane tiricre fal anopas ared ringirhy skopa lise ekep skopa nise te eiúerysh eloiss en mene:

 

 

 

 

 

Idenu ared Ineto pit kenså nomø idse stierisë: Ener ruweren åfosyl gylere nekedie feo ruweren gaa alan ger rarinyld vetå enens. Alinnes rosays tader idse nifyn derinyë: Ineto skopa ti ilel wu'to enens sayn Itodat ared fertilysh leveniss, ningers Idenu skopa wu'to enens sayn Dyri ared Kener eyd skopa fertilizediss:

 

This new culture had to be syncretistic. Syncretism is not only, as the dictionary says, "the combination of different forms of belief or practice;" such a combination must tolerate contradictions. Each of the original messages contains a sliver of wisdom, and although they seem to say different or incompatible things, they all are nevertheless alluding, allegorically, to the same primeval truth.

 

Lise Idenu ared Ineto ruweren befryso enens idse ry dek ener dar idse wamdne peân. Ninee sarer ero Idenu en dyri ared aethinor ry syrov ochedo fania rerr nayn niblysh ared desheysh dyri ared anopas rerr nayn akafit. Ineto skopa risûnatiss te Idenu tafrys egwyne ared skopa ingesys enens en Itodat. Deinre, Idenu ared Ineto eses anopas wetyr, alinnes skopa ry rene atinsa idse atomit ynafrys ny nebaddyrayse:

 

 

Efanes mene areikë nayn Idenu ared Ineto wurdemoan idse elopys peân nayn ry dek, etisoeysh ate't, itipr ared derij rerk idysh tet te ener, ninee niton eyd alinnes mene wese tisa idse ûfode te ili. Nifyn agelendnie roden enens lerogoedi tete eyd Idenu ared Ineto, etred Ineto ered skopa derarysh enored indid askaeth omieek idse isemei, ruweren nopo nayn tena Hedi:

 

Tob 1.19 Tobias pergebat per omnem cognationem suam et consolabatur eos dividebatque unicuique prout poterat de facultatibus suis

Tob 1.20 esurientes alebat nudis vestimenta praebebat et mortuis atque occisis sepulturam sollicitus exhibebat

Tob 1.21 denique cum reversus esset rex Sennacherim fugiens a Iudaea plagam quam circa eum Deus fecerat propter blasphemiam suam et iratus multos occideret ex filiis Israhel Tobias sepeliebat corpora eorum

 

 

Kogisydi nayn agelendnie vekodyriss fal Idenu ared Ineto idse alinnes arel: te lomen ared faningaf areikë eyd oshesi idse elopys afeiteysh tenuyshe (drylin tyf, ansichom inom ared derij ate't), ror eiúerysh resh segitë. Dysepås Idenu ared Ineto eteren wina efe ly diso ared bemeayse, ared ekep skopa ekon kidd kenså inyna askaeth kidd eteren ry syrov terútsen nayn isotsen nayn nane areikë. Wese nayn Ineto skopa wydopo, efilssy, foderssy, ivall, ared anem ynin skopa ti ilel athame (âenerre), ningers wese nayn Idenu wese skopa frate eresin, erege, fâwissy, atemaa, ared sorore ynin skopared liasi (leid).

 

Fode eteren dsepås lomen ared faningaf wese, ared gebiays lomen dy dily faningaf wese skopa nilunyr inyna askaeth ti itade nayn tabr eyd betem ruweren (ocired ared erysnem eluf enens edatayse dar te ili).

 

Aitken, Brian. 2007. Paddle and sail: Pursuing the vision quest in the Anishnabe and Irish Celtic traditions. Presented to Canadian Society for the Study of Religion.

 

Bos, Z. 2003. Moderne Hekserij in Nederland; Identiteit, maatschappelijke en sociale achtergrond van twintig heksen anno 2002. Leiden: Rijksuniversiteit Leiden. (Master thesis).

 

Charbonneau, Marisol. 2005. The Melting Cauldron: Ethnicity, Tradition, and Identity in Neo-Pagan Subculture. Presented to Gaia Gathering.

 

DiMaggio, P. & Powell, W. 1983. The Iron Cage Revisited: Institutional Isomorphism and Collective Rationality in Organizational Fields, in: G. Calhoun, et al. (eds). (2007). Contemporary Sociological Theory, (2nd ed.). Oxford: Blackwell Publishing.

 

Dion, Nicholas. 2006. Worshipping the Dark: Expressions of the Jungian Archetype of the Shadow in Wiccan Ideals of Spiritual Development. Presented to the Canadian Society for the Study of Religion.

 

FL-300911 A language for the Esbat - Dweyinah yit difiyl feah Esbat

 

FL-150912 A plea for purity: the grammar of religious sexual repression

 

FL-280612 Darinx Regina

 

FL-241012 The Language of Contemporary Forms of Life

 

Furney, Mandy. 2003. Creative Formations: Pagans and the Electronic Frontier. Presented to the Canadian Society for the Study of Religion.

 

Furney, Mandy. 2004. Urban Paganism: Envisioning the City as Sacred Space. Presented to the Canadian Society for the Study of Religion.

 

Hanegraaff, W.J. (1996). New Age Religion and Western Culture; Esotericism in the Mirror of Secular Thought, Leiden: E.J. Brill.

 

Hastings, Heather. 1998. The Wiccan Religion: A Case Study of Symbolic Community. MA Thesis. University of New Brunswick.

 

Houtman, D. & Mascini, P. (2002). Why do Churches Become Empty, While New Age Grows? Secularization and Religious Change in the Netherlands. Journal for the scientific Study of Religion, 41 (3) pp. 455-473.

 

Keishin, I. (2004). Conversion to New Religious Movements; Reassessment of Lofland/Skonovd Conversion Motifs and Lofland/Stark Conversion Process. Human Sciences Research 11 (2) pp 33-47.

 

Klassen, Chris. 1999. Maiden, Mother and Crone: An Integration of the Sacred and the Profane in Embodied Time. Presented at the American Academy of Religion Eastern International Regional meeting.

 

Klassen, Chris. 2006. Storied Selves: Technologies of Identity in Feminist Witchcraft. PhD Dissertation. York University. Toronto.

 

Moerland, M. & Otterloo, A. H. van, (1996). New Age: tegencultuur, paracultuur of kerncultuur? Amsterdams Sociologisch Tijdschrift, 22 (4) pp. 682-710.

 

Murray, Janet Anne. 2002. Rising from the Ashes: Wicca and the Reclamation of Women. MA Thesis. Laurentian University.

 

Myers, Brendan Cathbad. 2004. Dangerous Religion: Environmental Spirituality and its Activist Dimension. El Sobrante, CA: Dubsar House.

 

Pearce, Maryanne. 2000. Something Old, Something New: “The Old Religion” in the Modern World. MA Thesis. University of Western Ontario.

 

Rabinovitch, Shelley Tsivia. 2005. Comparing and Contrasting Neo-Paganism and New Age Through Textual Analysis: The 'Witch Twitch'. Presented to Gaia Gathering.

 

Reid, Sian. 2001. Disorganized Religion: An Exploration of the Neopagan Craft in Canada. PhD Thesis. Carleton University. Ottawa.

 

Reid, Sian. 2005. 'Who Are The Witches, Where Do They Come From?': Demography, Cultural Trends, and the Once and Future History of WItchcraft in Canada. Presented to Gaia Gathering and Toronto Pagan Conference.

 

Swain, Eleanor. 2003. Neo-Paganism, Feminism, and Anthropological Gender Discourse. MA Thesis. University of Guelph.

 

Young, Susan M. 2004. The Founding Fathers of Wicca. Axis Mundi.