Sunday, April 20, 2014

Book Review: Physical Therapy and Rehabilitation for Animals by Susan E. Davis

Susan Davis, a physical therapist for animals, wrote “Physical Therapy and Rehabilitation for Animals” for people whose pets are facing a health crisis. The author writes, “When faced with a particularly difficult challenge in life, I have always felt the best weapon of combat is knowledge. Along with that is keeping a positive attitude.” Whatever the diagnosis may be, the pet owner wants to understand how he or she can help the ailing animal. To achieve this end, Davis outlines various health problems that many animals can develop. After each ailment, she explains various therapy plans and solutions.

Although Davis focuses on dogs, she gives examples of her work with other animals – birds, reptiles, and assorted mammals. Her explanations tend to be technical but I feel that the book is helpful since many owners want to be as well informed as possible. Two things that the author repeatedly stresses is that aftercare for surgery is often neglected, and that a professional therapist is necessary for most treatment plans to be successful.

To see how useful this book can be, I spoke with a friend who rescues Welsh corgis. She has an elderly male who is arthritic, and a young male, who had knee surgery. Suggestions from this book helped my friend care for her dogs. My friend had a ramp put in to ease the climb up the stairs for both dogs. To support the neck of the arthritic dog, she used a round pillow. (This dog eventually died but his last days were spent in comfort.)

In several chapters, Davis discusses how an animal’s joints function, and how injuries occur. However, a lay person can grasp her technical presentations. Davis emphasizes that after knee surgery, physical therapy is needed. She stresses consulting a professional therapist for this, since someone without knowledge of how muscles work can cause further injury. This information spurred my friend to get physical therapy for the young male corgi.

In her book, Davis offers commonsense suggestions for pet owners in caring for their animals. Some of these activities, the owners can do themselves, while the others, they will need the help of the veterinary staff. Writing in mind for all animals, Davis helps to ease the concerns of their owners. I would recommend this book for people who love for animals, and want to enhance their lives.

PURCHASE THIS BOOK AT HER SITE: Physical Therapy and Rehabilitation for Animals

Saturday, April 12, 2014

Archeoastronomy: Inca Calendar

Though not a prehistoric society, the Inca Empire employed similar timekeeping methods and reasons for keeping a calendar. They established their calendar to maintain the welfare of their people. Furthermore, the Incas used their calendar to bind everyone together in their empire, by coordinating religious and agricultural activities from Cuzco, their capital. To keep social order, the Incas divided their cities into four quarters, with each quarter split into radical sections from a common center. The lines, called ceques, had sacred sites (huacas) along them to determine where the sun would be on a given day. Families were assigned to maintain the local huaca, to keep a sacred landscape for timekeeping.

One example of how the Incas kept time was detailed by the Spanish. They reported that overlooking Cuzco, in the northwest was a high mound called Cerro Picchu. On this hill were four marked pillars. When the sun went past the first pillar, it was time for farmers in the higher altitudes to prepare their fields. When the sun entered the two middle pillars, planting began in Cuzco. When the sun hit the middle of these two pillars, planting began in the valleys.

 The Incas also used the dark nebula constellations of the Milky Way to tell time. When the constellation Tinamou appeared, they knew to watch their crops since the tinamous (birds resembling a partridges) would come. When Toad appeared, the Incas held their religious rituals for rain, because toads brought the rainy season.

 In addition, the Incas constructed a lunar calendar to track their rituals. To keep this calendar in sync with the solar calendar, they tracked the sightings of the Pleiades. The first month began at the summer solstice, and featured the Great Feast of the Sun (Capac Inti-Rami). The following month was one of penance and fasting. In the third month, farmers harvested root crops and conducted ceremonies for growing corn. In the fourth month, farmers focused on their ripening crops. The fifth month honored the Inca Emperor at the Feast of the Incas. In the sixth month, the Incas harvested corn and gave thanks to their Gods. The seventh month was for the Inti-Raimi festival, when everyone had to go to Cuzco. The eighth month featured rituals for irrigation and water. In the ninth month, the Incas tilled their fields and sacrificed to all of their Gods for a successful growing season. The tenth month featured the Feast of the Moon. During this time, Cuzco was purified. The eleventh month was the dry season, when the Incas had ceremonies for rain. The last month was the Festival of the Dead.

 My theory of why the Incas developed their solar-lunar calendar was to ensure social order and the welfare of their people. Living in the mountains, the Incas had to pay close attention to their environment to stay alive. To feed and clothe their people, the Inca Empire structured their ritual activities around the growing and harvest seasons. Moreover, these religious rituals not only honored their Gods, but also focused on keeping the empire intact. Since the official timekeeping was done at Cuzco, everyone was conscious of the Empire in their lives.
Works Used:

Aveni, Anthony, “People and the Sky,” Thames & Hudson: N.Y, 2008.
Gazzo, Bridget and Sarah Cahalan, “The Ancient Future: Mesoamerican and Andean Timekeeping,” Dumbarton Oaks, 2014,, .
Jrcalhou, “The Inca Calendar,” WolfWikis NCSU, 2008,, .
---, “Inca Calendar,” Peru Travel Diary, 2009,, .
Magli, Giulio, “Mysteries and Discoveries of Archaeoastronomy,” Copernicus Books: N.Y., 2009.

Thursday, April 10, 2014

Archeoastronomy: Ancient Timekeeping

Timekeeping in prehistoric times focused on survival. To stay alive, well-fed and safe, people had to make sense of the various periodic clues in their environment. They developed calendars to time their activities to what was happening in their environment. From watching the seasons of the sun and the phases of the moon, people constructed a map of the cycles of nature. Other people used the changing stars of the night sky as well. For example, peoples of Australia watched for Arcturus, the star, to rise in the northeast sky, so that they could gather the wood-ant larva for food. Meanwhile, the !Kung of the arid Kalahari watched for the star Capella to rise in the evening sky for the advent of the rainy season.

 Calendars enabled people to focus on what they need to do to survive. In northern Maine, my family timed various chores by the calendar. March was sugaring season, when the stronger sun caused the sap to rise in trees. In April, people prepared for the ice to break on the Kennebec River to ship their lumber downstream. (This practice ended in the mid-1970s.) Then in June, berry picking season began for making jams and jellies for the coming winter. June was strawberries, July raspberries, August blueberries, and finally September blackberries. Then in September, we laid in logs for the woodstoves for heat during the winter.

Another part of human survival was conducting religious rites to ensure good relations with the Other Worldly Powers since the Gods were essential to their well-being. Calendars were used to keep these rites in sync with nature. For example, the Romans held Liberalia near the spring equinox to celebrate Liber, who governed plant fertility. When the pastures became green in April, the Romans asked the Pales to protect their livestock. The festival of Parilia (in honor of the Pales) was held to cleanse sheep before sending them out to graze.  During the dry hot days of August, the Volcanalia was held to pray to Vulcan, the God of Fire, to be merciful and quiet.

Works Used:
Adkins, Lesley and Roy Adkins, “Dictionary of Roman Religion,” Oxford University Press: N.Y., 1996.
Aveni, Anthony, “People and the Sky,” Thames & Hudson: N.Y, 2008.
Magli, Giulio, “Mysteries and Discoveries of Archaeoastronomy,” Copernicus Books: N.Y., 2009.

Friday, April 04, 2014

Bardic Magic: Awen Exchanged: Bardic Spirits

To speak to the Spirits of the Land, I went to the nearby railroad cut. On one side of the tracks was a small park and on the other side, a large park with a man-made lake. A pedestrian bridge crossed over the tracks to connect the two parks. Running through my neighborhood, the railroad is a constant presence in our lives. Meanwhile, the Land Spirits have accepted the railroad and often use it to connect with people. 

When I arrived at the small park, I asked to be received by the Spirits of the Land. While walking the path to the bridge, I gloried in the first day of Spring. It was a warm day, whispering of life ready to reappear. As I approached the bench by the bridge, a robin hopped out of the woods into the clearing. Cocking its head towards me, the bird trilled a melody. I was welcomed by the Spirits of the Land. 

While sitting at the bench, soaking up the warm sun, I waited for a spirit to speak to me. Then freight train rattled on through bringing with it, the Being of the Cut. Apparently this ancient Being enjoyed playing with the trains. The Being also like watching people crossing the bridge back and forth. 

The Being of the Cut first noticed people when they blasted into its hill many years ago. Curious, It approached the workers and were told that they were Irish. The workers regarded the Being as one of “Sidhe,” although It did not know what that meant. However, the Being did like that the workers always respectfully greeted It. Afterwards, the Being became more kindly disposed to people and their trains. 

The Being of the Cut told me that It knew me, and regarded me as an old friend. For many years, I would come in the Spring to look for the bluets, growing amongst the moss on the rocks at the cut. I also would search for the white and yellow violets later on. The Being enjoyed my delight at finding these little flowers. As the Being told me this, It settled around me like an old favorite blanket, cozy and warm.

 After a while, I asked for a token of our bond.  Confused, the Being said, “Are not the bluets and violets, which are soon to bloom, enough?” Embarrassed, I apologized for presuming too much. Sitting for a while longer, I wanted to make sure that the Being was not disappointed in me.

 Walking up the path to the road, I was surprised by a Promethea silk moth, a large black moth with gold-silver trim. The moth danced in front of me and showed off its gold-silver tips. Then a second one came and the two tangoed higher and higher up through the trees. I was witnessing a mating dance. Then one of the moths returned to rest on the ground, next to my feet. A few minutes later, the moth flew around me, glimmering in the sun. After that, it flew off to rest in the nearby leaf litter.

 I think that the Being wanted me to return and spend more time in its company. To the Being, I was a friend. We shared in the joy of the first day of Spring. Leaving, I felt whole, and eagerly awaited for the bluets to appear.

Wednesday, March 19, 2014

Norse Runes: Attunement

My sense of the Runes is that they tell a complete story of the Wyrd of the Well. My goal as a diviner is to uncover this story, and find meaning in it. I regard the Runic Aettir as chapters in this story, with the individual Runes as sentences. (For me in Runic divination, the questioner is a thread in the tapestry of the Wyrd.) I need to attune to the Runes to discover how the questioner’s thread fits into the overall Story.

 To prepare for the attunements, I decided that the time to do them was early in the morning. For me, the early morning is a liminal time, and my brain is fresh and open. Therefore, after my morning tea ritual, I would sit with the Runes.

For the attunement, I decided to do two Runes at a time. By learning in pairs, I could study them as a dyad. As I did, I would ask myself, “how do these Runes fit together.” I would contrast and compare each, as well.

 First, I would lay out the entire Rune set to see how the Story develops. Then, I would take the pair of the day, and ask that these Runes speak to me. As their pictures would form in my mind, I wrote down my insights. As each Rune developed into a full picture, I placed it in my memory palace.

For me, the meanings of the Runes lie on a continuum. I regard the meanings of each Rune to be fluid with a center, end, and beginning points. The center point is the “standard” agreed upon meaning. The “standard” meaning also governs the beginning and end points. As a diviner, I see shades of meaning from either side of “standard.” Therefore the Runic insights that I got were usually variations of this “standard.”
 An example of how this works for me is as follows. Hagalaz (“hail”), Nauthiz (“need”), Isa (“ice”), and Jera (“harvest”) can be viewed as one chapter of the Runic Story. These Runes can flow together to form a picture. Depicting disaster, Hagalaz is the hail pounding on the roof, causing the roof to cave in. After the roof falls in, the fire goes out in the home. Now the home owner has to make a “need” fire (Nauthiz) by rubbing two sticks together. While everyone, in the home, waits for the fire, they are “frozen,” much like the ice (Isa) that hangs from the eaves. When the warm weather comes, the ice melts, watering the fields. Jera is the field that becomes ready for “harvest.” Through these four Runes, the chapter of a cycle turning and a new one beginning is depicted.

 For me, an attunement is to go inside each Rune to hear the story that each tells. Then, the Runes become pictures or scenes, which resides in my memory palace. When I access them, the Runes flow from one to the next, each telling me what I need to know.

Saturday, March 08, 2014

Bardic Perspective: Awen Charted: Old Age

To reflect on Old Age, I went to a swampy area where three streams converge. On two sides of this area are woods, several houses on one side, and a road on another side. Crossing over the swamp was a bridge spanning the road and the houses on the hill. This is a liminal place for me for several reasons, such as the swamp is neither earth nor water. Moreover, the wild area lies between a road and houses, with the bridge connecting the two.

For me, noon represents mid-life followed by old age. After the noon hour comes the afternoon, the decline of the day. Since noon, for me, is a liminal time, I chose this time to start my meditation on Old Age.  

The day I went was a blustery winter day. The strong wind blew the dried leaves, which swirled around me, in small eddies. Meanwhile, the sparkling stream water, as it rippled over the tangled roots, reflected the weak winter sun. Seeing the dead leaves strewn about the bottoms of bare trees, I was reminded of Old Age. As the sharp wind knifed through me, it called to mind my own mortality. Moreover, I was off the beaten path, in a place of ancient decay, symbolic of Old Age. The active life, represented by the road and houses, was separated from me by this swamp.

 As I stared out at the swampy overgrown area, an ancient being of hoary old age popped out of the bog. This male being had an unkempt appearance with unruly white hair sticking out of his brows and ears. Sailing about on the wind, he played with the whirling leaves. Laughing, the being said to me, “Never be neat, clean, or civilized. Always be wild and unruly. Never be staid or docile.” As I listened, the being twinkled at me and danced off.

 As I was leaving, I felt the wildness of the swamp bubble up inside of me. Being old was a time to not to live up to anyone’s expectations, instead it was a time to be content with myself. The being’s advice had resided inside of me, and made me rethink growing old. I think I should go and play in the gusting wind with wild abandonment.

Sunday, March 02, 2014

Bardic Path Work: Awen Focus: Morning

Early each Sunday morning, I take my trash out to the dumpster near my building. Behind this dumpster is a large field bordered by woods. Beyond the woods are the railroad tracks of the Norfolk and Southern Railroad. Since everything seems so still at this time, I often go to the edge of the woods to listen to “morning.”

The Sunday, I focused on “Awen” was a winter day, devoid of greenery. I stood at the edge of the woods and awaited the day to begin, which out started grey and overcast. The sun was rising but the light was still low. First, I heard the “coo, coo, coo” of the mourning doves, who were resting in the maple trees. The red-bellied woodpecker, hopping along on a trunk of an oak tree, answered them with “Churrups, churrps.” A staccato rhythm continued with the doves and woodpecker calling and responding.

While that was going on, two Carolina wrens searched for food among the tangled basswood trees, hopping from limb to limb. Finally stopping, they began to trill loudly, “pidaro, pidaro, pidaro.” These small pugnacious birds provided the counterpoint to the doves and woodpecker. The rhythm of the bird calls became faster and faster, announcing “Morning is coming!”

 Then silence came abruptly over the field. Something unseen had passed through the woods. My grandmother referred to this phenomenon of noise then sudden silence as “an angel just walked by.” In the presence of the Sacred, we all became silent.

 After a brief while, the woodpecker quietly went “quir, quir”. Then, the two wrens answered, with “tweepudo dip dip dip.” Adding to their calls, the doves boomed “coo, coo, coo.” Again the rhythm of the doves calling and the other birds responding continued, as if nothing had happened. Once the sun became brighter, the birds stopped and went about their business. Morning had arrived.