Sophia Speaks - the Veil

Back in 2003, just before the invasion of Iraq, I directed a performance at the Black Box Theatre in Oakland, California.  Included in that event was a ritual dedicated to Hagia Sophia, the Feminine Face of God in early Christianity,  to pray for the arising of the Great Mother, to pray for Peace.

Our event closed with a meditation in the dark, and when the lights came on they beheld Ann Waters aspecting the Goddess Sophia, the light rising from chaos and darkness.  I shall never forget the power of that.

And also the power of this extraordinary music/poem by the Bay Area group The Veil. 

https://youtu.be/8Cy0AKVkMKM

"The Way of the Mask" - Workshops for 2016 and 2017

3 Day Mask Arts Intensive Workshops in Tucson 

 with Lauren Raine

With a new studio on my property, I'm so happy to be able to offer more intensive workshops this winter and fall in beautiful Tucson (yes, we do have the best winters just about anywhere).  Depending on availability, participants can also stay here as well, affording workshop members  a chance to share meals and informal discussions as well as the class activities.  

                                    

 THE MASKS OF THE GODDESS 
 3 Day Mask Arts Intensive Workshop 
                        for women
​
November 11 - 13, 2016   and 
April  7 - 9,  2017  

$300.00.
Limited Housing**  is available  for $50.00 extra.  

Introduction and check in begins Friday evening,  and Workshop ends at Noon  with a potluck lunch on Sunday.  In this workshop we'll  draw on our mythic imaginations as we explore ways to invoke the Goddess within through the creation of durable theatrical masks. We will also discuss ways to use these  masks for storytelling, ritual, community performance and personal exploration.  You take home the means to continue the work, alone or with your community.  


 To learn more, please visit:  the Masks of the Goddess Project.

 Note: There is a $20 fee for supplies. Bring  a story about a Goddess archetype you wish to explore.   

 "The masks of the goddess workshop was a pivotal event in my life.....I have been feeling

 the Goddesses waking up ever since.  They  were there, definitely there."

Lorraine Hogan, Kripalu Participant 

To read more about making  masks:
 http://laurenraine.blogspot.com/2011/04/working-with-masks.html 

**As available.

MASK AND MYTH 

3 Day Mask Arts Intensive Workshop

for Men and Women

November 4 - 6, 2016  and
April 14 - 16, 2017

$300.00  
Limited  Housing**  is available  for $50.00 extra

Introduction and check in begins Friday evening,   and Workshop ends at Noon with a potluck lunch on Sunday.  Although masks can be experienced as art objects,  by their very nature they are active rather than passive.  They are  "vessels for our stories".   We'll draw on our “mythic imaginations” as we explore the creation  of  durable theatrical masks.  Is there a Persona  that awaits a face, a story, a voice?  Creating a mask is a way to open the conversation.   We'll learn:
​
·         To sculpt masks from our faces,  creating durable theatrical masks.
·         Explore personally significant stories of  mythic Archetypes.
·         Discuss approaches to working with masks  for  performance, community,  and   
           educational purposes.

Note: There is a $20 fee for supplies.   Bring  a story, and art materials that you might wish to include in a mask. 

 To read more about making masks:  http://laurenraine.blogspot.com/2011/04/working-with-masks.html

                    "Myth comes alive as it enters the cauldron of evolution,

  drawing energy  from the storytellers who shape it." 

Elizabeth Fuller,  The Independent Eye Theatre ​

**As available.​​

*A $100.00 deposit is required for workshops, which can be purchased via Visa, Mastercharge, Paypal, check or money order.

Heyoka Masks......

I have always been fascinated with the concept of the "Sacred Clown".  Among the Lakota they were called Heyokas, clown priests.  Sacred clowns are found among the Pueblo peoples as well, for example the black and white striped clowns of the Zuni, or the Hopi.  It's said that even at the most serious and important of rituals, the Clowns, and only the Clowns, may do whatever the spirit moves them to do, which can include making rude noises, pinching bottoms, or appearing anything but reverent.  


When I organized ritual events and ritual theatre, along with calling the quarters and making a Sacred Entranceway, I always had Sacred Clowns.  And just like the Heyokas, they could do what they wished in the course of the otherwise scripted ritual.  Because they are those liminal ones, the ones that circle the periphery, they are possessed by that  aspect of life that is mutable and changing, and thus is beyond the pairs of opposites.  Heyoka is the chaos from which order and form come, and to which they can and will ultimately return,  Perhaps the only appropriate expression is humor.  


Heyoka is the hilarious  laughter beyond the seemingly serious procession of life............

"Sometimes we encounter Heyokah the Trickster Teacher on the Sacred Path. This contrary clown is a Spiritual Counselor to us humans who teaches us through laughter and opposites. Heyokah will make you wonder if what you are doing or saying is actually correct, which will then make you think and figure it out for yourself. When the Trickster Teacher gets you to look at the beliefs you use as a crutch on your own, you might find the crutch breaks and you land on the ground on your rear end. Heyokah has taught you a lesson! If the opposite happens and the crutch stands firm and holds you up, you have gained a Knowing System for your life.

Many tribal traditions have Trickster Teachers who dress in costume for Ceremony and wear regular clothing in their daily life. The Plains Indians called their Divine Trickster, Heyokah. The Hopi and Pueblo called him Koshario. Their jokes do not stop, however as they are teachers. All Heyokahs operate through opposites. These trickster teachers impart their wisdom to seekers in the exact opposite of how we might try to find the answers ourselves. The laughter that results is usually a lesson for the entire community.

Heyokah is known for creating lessons at the expense of another’s seriousness. This will break the bonds that destroy balance in our lives. The Trickster Teacher will not create a lesson of laughter that would harm the soul of the seeker. He will see this insecurity and turn to laughter toward himself, knowing the seeker will still get the message.  In Native traditions no one would have found offense if this Spiritual Counselor used them for a lesson.  In fact, most would have felt quite honored to have Heyokah play a trick on them. Anyone seeing the prank or talking about it later would also grow from the lesson."

Beverly Two Feathers
http://native-american-totems.com/sacred-path-medicine/trickster-teacher-heyokah/

Interviews with Transformative Artists - Rafael Ortiz

This morning, out of the blue, I received a call from someone who wanted to know if I knew Rafael Ortiz.  I haven't seen Rafael since 1992, but his name always evokes respect for his genius and vision.  The caller wanted to know if some drawing by Rafael was "worth anything", and I found his mindless greed and lack of any effort to understand what Rafael was about.........so disturbing that I hung up on him.  I am sorry that something from his hands and imagination are in the hands of such a person.   But there is a synchronicity in here, ravelled threads of a long ago coming forward for weaving, for my attention.  There is, I believe, a buried treasure here, and perhaps I have a responsibility to it still.  

"The Fifth Chakra" by Beth Ames Swartz from "A Moving Point of Balance"

Last week I received a call from my friend Vernita, who I also haven't seen in many years, who used to be the Director of Artist's Talk on Art in Soho in the 90's, and in 1990 she helped me organize a talk on Art and Spirituality with ATOA that featured Rafael Ortiz, Beth Ames Swartz, and Alex and Allyson Grey.  

Alex Grey "Universal Mind Lattice"

Our phone call was mostly about the profound need to revive that Conversation about art and spirituality in the face of an overwhelmingly mercantile art world.  And hanging up I thought about the passion I had to pursue my book project (SEEING IN A SACRED MANNER:  Conversations with Transformative Artists) back in the late eighties, and how supported I actually felt in my quest, often in quite miraculous ways.  (But that is another story (a pretty good one, actually, of what can happen when you give yourself up to a  worthy project...........)

It was my privilege, after finishing graduate school in 1987, to share conversations about art, spirituality, and cultural transformation with some extraordinary artists. Travelling across the country to meet  them in New York City, in Arkansas, or in California I realize now I was also trying to understand my own reasons for making art.  The art world I had just come from seemed soul-less to me, full of abstractions that seemed to spiral into mind-boggling incomprehension, and often very cynical.  I wanted to find those who where driven - inspired - by a passion and a vision that went beyond the intellect, beyond "cultural construct", and certainly beyond money.  

"Your work is about your life" painter Kathleen Holder told me,"and if you are fortunate enough to do great work, it not only is about your life but it transcends your life and touches many others. "  

"Sympathetic Magic" Kathleen Holder

Although I was never able to publish these interviews these artists so graciously granted me in a book, several were published in a few small periodicals. I have never felt right about them simply disappearing into my files, and perhaps this strange synchronicity of hearing from Vernita, and then that man wanting to know "what it's worth".....means it's time to share them again as I may. 

So I may post some of them in upcoming posts, and I think I will make a point of posting them (I have permissions) on my pages at Academia.Edu.  Although these interviews took place some 27 years ago, these voices are  potent and universal.  Perhaps they can help other young artists on their paths, just as they so graciously helped me.

They are Worth a great deal.  

"Hands"  Lorraine Capparell

" Within the participatory traditions in art, there is no passive audience. That's a recent idea, which is part of the compromise, the tears and breaks from arts original intentions. The ancient art process was a transformative process; it wasn't a show, it wasn't entertainment.  Art becomes entertainment within a culture that objectifies. If one can enjoy that transformative experience, and certainly in early cultures it was enjoyed, you could perhaps say it was "entertaining". When you say entertainment now, what is meant is that it doesn't change you in any way, what it does is to help you to forget.

We need to see ourselves again as part of a brilliant, shimmering web of life. An artist at some point has to face that issue. Is the art connecting us and others in some way, or is the art disconnecting ourselves and others? I think it's not enough to just realign ourselves personally either - our art should also do that for others, and further, it must happen outside of the abstract. It must be a process that in its form and content joins us with the life force in ourselves, and in others.  And that's not going to be easy. But I do believe that secrets and solutions exist in native cultures of the world. They spent thousands of years uncovering those possibilities, and enough has survived through different traditions for artists to find more than enough inspiration"

Rafael Ortiz

HERE ARE A FEW OF THOSE INTERVEIWS:

http://www.rainewalker.com/seeinginsacredmanner.htm

                               

James Swan and the Spirit of Place

Avebury

  

I've been thinking about what kind of proposal I might make at the next Pagan Studies Conference in Claremont, and I find that the only thing I keep coming back to in what I feel is Pagan Theology has to do with activism for the Earth, and reverence for the sanctity of the living Earth.  

 Dr. Swan has published numerous books about Numina, the Spirit of Place.   His book "The Power of Place" draws on  26 presentations drawn from the five year Spirit of Place symposium  held in the US and Japan between 1988 and 1993.  I wish the symposium was still happening, because I believe people like James Swan, and Gloria Orenstein, are among those who are helping us how to have a dialogue again with the earth.  

I'm kind of academic, so I guess what I'm doing here is gathering voices to help me understand what  "numina"  means to me.....in essence, I want to know how we can speak to the Earth, and how people have spoken to the Earth in the past, and elsewhere.  I agree with  Swan - I think this understanding is so very vital to us now.  It's a blue moon......seems like a good time to share another article that I've reflected on  over the years.

The Spirit of Place Symposiums: 
 Seeking The Modern Relevance of Ancient Wisdom

By James A. Swan, Ph.D
________________________________________
"Modern man will never find peace until he comes
into harmony with the place where he lives." Carl Jung (Pantheon, 1964)
________________________________________

Introduction

The ancient Greeks spoke of the "genus loci," or spirit of a place. They sited a shrine to honor the Earth Goddess Gaia at Delphi in Greece because the unique personality or spirit of that place was divined to be especially suited to Gaia residing there. Understanding the forces that drew the early Greeks to reach that decision may well be a concept that is at the very root of developing sustainable human societies on earth and creating tourism programs that maximize the unique values of each destination.

Like trees, the human spirit needs roots, and a primary root of the psyche is in the land. Psychiatrist Carl Jung was an explorer of those deeper regions of the mind, the unconscious, where symbols and primal energies originate. Jung declared there were two types of unconscious: personal, which is unique to each person, and collective, which is shared by all humans, and seems to have loose boundaries with other objects and creatures (Dell, 1968). In our sleep, the unconscious comes to the forefront, and Jung observed that people tended to have dreams of a similar archetypal nature when sleeping at certain places. Jung called such place perception "psychic localization," and asserted that it was an important part of human nature.

East Indian scholar Ananda Coomaraswamy agreed with Jung about the unique association between place and consciousness and noted that myths were frequently linked to certain places. He coined the phrase "land-nam," a term derived from the Icelandic tradition of claiming ownership of a place through weaving together a mythic metaphor of plants, animals and geography of a place into a unique mythic story (Luzac, 1935).

The spirit of place plays a strong role in traditional societies, where it is commonly held that each place has a personality and some places are associated with spiritual sentiments. Ancient wisdom deserves respect and preservation, but what additional value may such concepts as the spirit of place have for modern society?

The Spirit of Place Symposiums

From 1988 to 1993 my wife Roberta and I produced a five-year series of annual symposiums -- The Spirit of Place: The Modern Relevance of An Ancient Concept -- seeking to help restore the wisdom of the past about the significance of place and explore its meaning to modern times.

Each symposium was begun with an open call for papers, inviting people from all disciplines and cultural heritage backgrounds to share in a common quest for understanding the subtle power of place. Nearly 300 speakers participated in the programs, four of which were held in the United States -- University of California at Davis, Grace Cathedral, Mesa Verde National Park, and at the San Rafael, CA, Marin Civic Center designed by Frank Lloyd Wright -- and one was held in Sendai, Japan. Speakers represented disciplines as diverse as aerospace engineering, biophysics, psychology, architecture, biology, law, history, anthropology, music, dance and art. Members of 20 different American Indian tribes participated with speeches, music singing and dancing, along with others from Eskimo, African, Polynesian, and Oriental ethnic backgrounds. The rule that was used to organize such a diverse group was that they had to participate as peers, equal experts in whatever their profession. 

Thus panels blending a salmon fisherman with a physicist and an aerospace engineer with priest and a farmer became a common search for truth where many new alliances were forged. At each program, we concluded with a performance inspired by special places. Artists who performed included flutists Paul Horn and R. Carlos Nakai, dancer-choreographer Anna Halpern, keyboard artist Steven Halpern, Japanese recording artist Jun Hirose, and the rock-fusion band Earth Spirit.

Lessons of The Spirit of Place

In producing these programs our principle goal was to explore the modern validity of this ancient concept. We did not to try to start a spirit of place movement. Rather, we hope that what has taken place will set the stage for others to conduct programs that will advance our understanding of the power of places everywhere.  In these five programs, listening to nearly 300 speakers, formally and informally, we heard common themes emerge. The following are some of these shared areas of agreement:

1)Among indigenous cultures all around the world, the belief in the existence of special places of power and spirit seems universal. It is commonly believed that some places have spiritual powers, and these places are normally seen as cornerstones of traditional cultural belief systems. Modern society has often not paid much attention to sacred places, which is a source of great concern to traditional cultures. Another concern is that modern cultures tend to see places as only having value to the past or to other cultures, rather than to society in general.

2) At each of the five Spirit of Place symposiums researchers and designers from many disciplines agreed that gaining a sense of place is a very important part of their work, yet there is very little research on this topic or professional organizations seriously investigating the topic. Modern people are often aware of the unique spirit of a place, but do not have a vocabulary to express their feelings, except through art.

3) A characteristic style of art seems to arise from a geographic region; it is a voice that speaks to us through indigenous art of the spirit of that place. Drawings, paintings, carving, sculpture, stories, songs, poetry and dances, are all fed by the spirit of a place. The artist's mind is not so encumbered by the constraints of intellectual reasoning and so it becomes a more clear channel for the unconscious to expressed. He or she gives voice and form to the spirit of the land.

4)The experience of place is multi-faceted and influenced by culture, personal uniqueness and modality of awareness. There may be many more sensory processes by which we perceive the earth and nature than modern science and psychology are willing to admit. Ancient traditions such as Chinese Feng Shui assert that we have at least 100 senses to perceive place. The needs of modern society for ecologically conscious design suggests that in the training of designers we should seek to cultivate the inner designer as well as training professional skills.

5) Each place has a unique quality which in turn influences what can best be done there.
The built environment can serve as an amplifier of the powers of a place, or it can negate the influence of locality, yielding what Frank Lloyd Wright called "cash and carry architecture." Architecture and design that honors the spirit of place and gives it meaning and form expresses beauty and nourishes health and creativity. Architecture is ultimately a ritual in structural materials.

6)The act of making a pilgrimage to special places is among the oldest acts of human respect for nature and spirit, and one of the least understood and appreciated by modern society, despite the facts that we undertake pilgrimages by the millions each year. Psychology needs to better understand the value of pilgrimage to human life as it may be one of the most important ways that we can discover our meaning, find health, and be inspired, as well as build reverence for nature.

7)The lack of feeling connected to a place, especially a place where one lives and works, can be an important source of mental and physical stress. People need to feel peaceful where they are, and maintain a psychic connection with a place of natural beauty if they do not reside in one. Actor James Earl Jones, who gained his awareness of the power of place by growing up on a dirt farm in northern Michigan has observed: "I have always thought it quite wonderful and necessary to keep connected to nature, to a place in the country landscape where one can rest and muse and listen" (Chas. Scribner's Sons, 1993).

8) Geomancy is the spiritual parent of modern design. Many ancient geomancies understand the importance of the relationship between place and personal experience and take elaborate measures to insure people are harmonized with the spirit of a place. When principles of design from Feng Shui and other geomancies are applied to modern buildings and communities, positive results occur. We need to set aside our limiting beliefs and appreciate the power of such approaches in the same fashion that western science has acknowledged the healing values of acupuncture, even though modern science cannot prove the existence of the life force chi and other geomantic concepts.

9)Modern science is beginning to measure the subtle properties of place. We now know that air ions, electrical and electromagnetic fields do influence health and well-being. More research needs to be devoted to the study of subtle environmental fields. Documenting the existence and value of these fields, may well lead to a whole new art and science of design with modern science and ancient wisdom working together.

10) In a Spirit of Place keynote, psychologist Robert Sommer observed that people can become "a voice" for the spirit of that region as much as for a human community or a relationship. John Muir, for example, seemed to embody the spirit of Yosemite Valley. The Lakota holy man Black Elk was a voice for the Black Hills of South Dakota. Rachel Carson was inspired by Cape Cod to write about "the sense of wonder" in nature as well as the dangers of pesticides to ecological balance. Becoming a voice for the land creates a "psychic anchor" that seems to be important to mental health.

11) The spirit of place concept is less understood by modern society, and one result is that conflicts about the value of place can and do arise between traditional and modern cultures.It is easy to flame the fires of conflict in such situations, creating enemies to raise funds to wage wars that should never have to exist. This kind of self-righteous scapegoating is as exploitive as developers who wish to commercialize sacred places for the sake of pure profit. The more difficult task is to build bridges of respect and cooperation between traditional and modern cultures, but it is the only path that can lead us to greater harmony and understanding.

12) We need new laws and land-use categories that facilitate honoring the power of place, including recognition of sacred places. Creating the public policies that yield such laws will require cross-cultural communication, cooperation and understanding unprecedented in modern society.

Conclusion

The consensus among participants in the Spirit of Place Symposiums is that we must rediscover the wisdom about the power of place and turn it into practical concepts that will guide modern people to live in harmony with the earth, as well as show respect for ancient traditions. Learning to plan and design with respect for the unique spirit of each place is a touchstone of responsible eco-tourism that respects traditional cultures and provides important benefits to modern culture as well.

________________________________________

This paper is drawn from Dialogues With The Living Earth  by James and Roberta Swan (1996)

Bibliography

Coomaraswamy, Ananda. 1935 
Jones, James Earl. 1993 Voices and Silences. New York, NY: Chas. Scribner's Sons, p.358.
Jung, Carl 1964 Civilization In Transition: Vol. 10 Collective Works of Carl Jung New York, NY: Pantheon.
Jung, Carl 1968 Man and His Symbols New York, NY: Dell.
Lawrence, D.H. 1923 Studies In Classical American Literature. New York, NY: Thomas Seltzer and Sons, p.8-9.
Swan, James 1990 Sacred Places: How The Living Earth Seeks Our Friendship Santa Fe, NM: Bear and Company.
Swan, James ed. 1991 The Power of Place Wheaton, IL: Quest Books.
Swan, James and Swan, Roberta 1996 Dialogues With The Living Earth Wheaton, IL: Quest.
     

Hymn to Inanna by D'vorah

Inanna by John Singer Sargent 

 Inanna-Ishtar-Lilith-Shekhinah

She of all knowing, dark wisdom....She of the deep abyss, snake’s descent, owl’s knowing...woman of the dark, the light:  We praise you, we stand in awe marveling at the myriad surprises you hold in store for us.  Your power, your mystery.

Lilith-Ishtar-Shekhinah, we worship you, in all your aspects; we sing your name.

Walk with us as we yearn to understand you... Never let us forget your presence in, around and through us, as we seek to proclaim and praise you in every corner of the world, in your many guises, by every name.

Walk with us as we love you, when we are angered by you, when we fail to comprehend you and when we renew our resolve to serve...

Be patient with us as we must be with ourselves, and each other... holding your presence even when we doubt or despair. Let us continue to walk in this new millennium as healers, casting new roles for ourselves and others, weaving new threads of oneness and wonder Ishtar-Lilith-Shekhinah, keeper of the mystery:

Be with us through ecstasy and harmony through death and destruction

And You, Inanna, who were given the setting up of lamentations, the care of children, the rejoicing of the heart, the giving of judgments,  the stirring of sexuality, the making of decisions.

In the eye of this wisdom, rising forth from the power of your being, your foresight, your intent...how is it we ever got lost, taken over, subsumed?

How did we ever become convinced we were not worthy to serve you, that you were the god/not the goddess? How did you, or we, allow ourselves to be 

sidetracked

trampled

silenced

and burned?

As we build a new world, allow us always to remember our inner strengths, to come from a place of understanding and compassion.  Yet let us not be swayed from our goals, and never let our kindness become weakness.  Help us to remember the lessons of our strongest foremothers and so defend ourselves when necessary, without apology,

speak for what we believe in,

take unpopular action, 

take what is rightfully ours with or without “permission.”

Work with us, inspire us, protect us as we weave your work - our work.

Help us, sweet dark lady of the night, holy winged figure of the light—rageful, wise judge, warmest heart, soulful visionary... highest priestess of the Temples to whom every knee must bend and every tongue give homage.

It is your word we write now upon the doorpost of our house and upon our gates…

Your word, acts, images and thoughts we share, rage at, weep with and learn from.

For It is You who makes rise our greatest laughter and love, happiness and peace, passion, tenderness and compassion.

You who sees and gives us our greatest anger and storm, temper and venom, jealousy and vengefulness; You from whom and with whom we learn to combine these things in the best ways possible...  as we embody and become You, in Our divine selves.

Sweet, dark Goddess/es of the earth and sky, river and mountain, night and day, Heaven and  Hell.

We seek to embody your passion, your wisdom, your strength.

Be with us now.

D’vorah bat Rita  2008

   

           (Adapted from a liturgy written in 1999)

The Secret Life of Things: Honoring the objects we live with

Long may you run
Although these changes have come 
With your chrome heart shining
in the sun

 Long may you run

.....Neil Young

A few years back I was going to sell my "$3,500.00 Home" ("Lucy" cost me that), a 1989 motorhome I lived in when I was in New Mexico.  I wanted to find someone who would appreciate her as I have, but I never did, so I ended up putting Lucy onto my property and she became my "guest house".  

There is a lot of talk about tiny houses, and I'm somewhat amazed at the prices being asked for them.......but before tiny houses, there were trailers and motorhomes.  At least when standing, Lucy cost me very little - no mortgage, no property taxes, and if I didn't like the neighborhood, I moved.  I realize motor home housing is not that good for people living in cold climates, but for people in the Southwest, and particularly seniors on a low budget, it's a real solution.  And since Lucy and I have had such a good relationship, our friendship continues.

Why should we not think of the objects that serve us, that make our lives easier, pleasurable, and beautiful.........as friends?  We are such a disposible society, hardly  anyone understands my thinking in this way.  And yet, "things" have a kind of life as well, and deserve honor for the service they've given.   Whether a house, or a car, a teapot or a beloved dress, things are infused with the energy of those who have owned and used them.  A fortunately enjoyed item can emanate peace, or comfort, or pleasure.........you want to touch it, sit in it, sleep in it, eat off of it, look at it.  It just feels good and you don't know why, and that "mana" one feels goes beyond design.

The disposibility of our culture has not only caused environmental destruction, but it's also caused us to lose this sensibility, a kind of "6th sense" that tuned us to the "secret life of things".

For example, people used to inherit collections of precious china, cups and saucers that were proudly brought out to serve tea to guests.  Those teacups (and I have a few of my own) are infused with the ancient aroma of ancestral tea leaves, and the hands and lips of people long gone.

 Yet a lineage remains in some way, something that enters into the almost forgotten ceremony of hospitable tea offering (which can include cakes as well).   Imagine people sitting to tea, eating their cakes and enjoying the lovely patterns of flowers on the cup in their hand, colors emerging from the amber liquid of the tea?  As a child I used to play with those fragile little cups and imagine their use and history.

Or how about my 75 year old sewing machine, which still works?  Think of the women who cherished this precious machine, kept it oiled and replaced the belts over the years, the changing fashions that were constructed for parties and work under that needle?

So, I write to honore my old mobile home, my friend.  Thank you for years of shelter and good dreams, for meals cooked and roads wandered.  Thank you to the many things  and machines and momentoes that have travelled in boxes or trucks or suitcases with me over the years.  

Long may you run.