Listen with the Soles of Your Feet:
An Introduction to the Teachings of Meres Geb

by Maeve Rhea and Aeyusha

You, Watcher of the Western Mountains,
Mother of Silence
It is Your words that I will open my heart to hear
It is Your lesson I will undertake to learn.
Schooling my hand, so that the words of my life follow as closely as
possible in the footprint of Your meaning
I stand here, looking into the many colored shadows and I hear the
ancient whisper:

Truth is the place where you began
It is the place to which you must return.
Let us begin ...

In the cold no-thing of the Before
I sang a song.
The first note has not yet been heard by the edge of the universe
But the chorus is chanted among the stars of My heart.

And in the song, there came Beauty.
Beauty danced with Delight, and Wisdom was born between them.
And the Gods looked at Themself and said
"How beautiful We are, We aspected visions of Divinity."

And a woman asked the question into the Wind, "How shall we make You an answer?"
And the Wind replied,

Beloved One, do you not know? We, the Ancient Gods, asked the question,
saying to one another Ourself, "How can We best experience the wonder which We
are and the Wonder that created Us?" And the answer that the Gods created was
Humanity. You, Beloved, and all of My Children, are the answer to the challenge
which the Gods set for Themself.

Of Ancient Sea
And Eternal Flame
Am I.
The winds of Wisdom lift My soul
And the hard stones of Reality cherish Me.

Meres Geb

Meres Geb is a Goddess who first manifested in predynastic Egypt, over five thousand years ago. Her name means "She Who Loves Silence" or "Lady of the Western Silence". She is known to Egyptologists by at least two other names, which She says are forms of Her name in different dialects: Meresger and Meretseger. All that remains of Her original religion are a few fragments.

Like each of the Goddesses and Gods, Meres Geb is an aspect of Divinity, manifesting in a particular way because of particular human needs. Meres Geb first manifested

...into the space that was made when people came to have permanent habitations, and no longer moved from one place to another like the wind. In that space people needed to feel that what they did was valued, that their actions were significant.

In that period of history, the Gods manifested to people in very direct ways.

There was a time ... when almost anyone could hear the Gods. They saw the Gods in rocks, and stones, and wind, and water; they saw the Gods in themselves.

Perhaps one in a hundred people were able to lend their voice occasionally to a God. A few were consistently able to lend their entire consciousness of the world to a God, acting not only as the God's voice, but as eyes, ears, and fingers. Many of the temple priestesses and priests of the earliest civilizations had such abilities. In our time, such manifestations are rare, or unheard of.

Yes ... if the Gods could grieve, they would grieve about that. People turn away; they turn to dead words on dead paper.

In ancient Egypt, Meres Geb responded to people's needs to feel that their actions mattered. Today the needs are different. Meres Geb's modern teachings emphasize that while people's actions matter, the people themselves matter even more. People need to know this because it is the foundation of hope:

Hope is that you matter.

The Dance of Life

You, Beloved, and all of My Children, are the answer to the challenge which the Gods set for Themself.

People are not the problem of life; they are the solution. They have value by their very nature: it does not depend on their actions. They cannot be compared with one another in value -- not because they all have "the same" value, but because, paradoxically, each human being is more important than all the other beings in the universe put together. People cannot be excluded from the universe or separated from the Gods.

Each 'I Am' is a powerful part of the whole 'I Am'. Not one can be extinguished; not one will ever be lost.

I asked Her, "Mother, why was I created?" She made answer, showing me the stars that swirl within the structure of my bones, saying,

Beloved, you emerged into being to celebrate yourself -- and in doing so, to celebrate others. That is your purpose.

And yet I did not understand, for my mind has been trained in a thousand 'thou shalt not's: "Mother, what is the ultimate purpose of the human soul?" And She gave me answer, saying,

Beloved, the ultimate purpose of a human soul is to dance the most beautiful dance it can dance, trying each possible step and tune, each possible melody and harmony, taking each possible form and stance; to learn as much and as fully and as completely as it is able; to taste and feel and see and hear as clearly as it can; to include the souls of others in its dance and thereby provide the space for the others to dance the most beautiful dance that they can dance; to appreciate its own beauty wholly; and to celebrate itself to the utmost. These are the ultimate purposes of the human soul.

Life is the stage on which people perform their dance. It is full of treasures: pleasure, beauty, achievement, love. It is a game people cannot lose. Everyone will win -- but when is up to them.

There is plenty of time, since death is not the end of existence.

A man cried out to Me, and he said, "I do not want to die", and I said, "The time of your coming and your going is not in My giving, My son. These are things you have chosen for yourself, and no hand of Divinity can alter it." And then the man cried out, "But help me, help me!" And I said, "You have been robbed by those who are considered holy and wise in your world, for they have taken away from you the certainty of your tomorrows. And that which is a door seems to be an endless pit. Open the door, My son, and step through to greet your new self."

But death is not the solution to the problems of life. When one life is over, people make choices about their next life, and until it begins they do not have the kind of experience from which they can learn.

There is the choice, and the agreement to live with the consequences, but the learning goes on while embodied. A soul while unembodied has no tools with which to gain knowledge, or even process knowledge; all it has are memories and will.

All human learning, all human growth, all human change, all the work must be done from within the body.


What drives the dance of life is desire. Human desire is not a problem that needs to be solved by suppressing or killing it. Desire -- the desire to be -- is very source of the Universe's existence. Desire finds its fulfillment in freedom.

She said to me -- speaking out of the clustered acorns that nestled among the glossy leaves, and the song that whistled through the pine, and the dusty glow that glittered around the edges of the world....

I am That which all men fear -- I am their Freedom.
I have no chains with which to bind you, no laws to hinder your dance.
I will let you fly and let you fall, and I will share the tears and laughter.
I shall not make your bed, nor wipe your chin, nor scold when you spill your milk.
But I will praise when you have worked as steadfastly as you are able; when you have written the
finest you can write, sung the sweetest you can sing, and danced the merriest that you can step.

People are free, far freer than they realize. Before each life, people choose the larger patterns of their life and the key events, in agreement with the others who will be involved; including the time, place, and approximate manner of their death.

On the loom of Time, these choices are like patterns that have been decided on but not yet woven in. The cloth of Reality is woven around these choices. And we are not only the choosers of the patterns; we are weavers, and help work out the details.

Even within the life after the choices are made, free will is still a paramount consideration.


Much of the pain, loss, suffering, and death in the world is caused by natural phenomena: accidents, fires, floods, diseases, earthquakes, and the like. Misfortune of this kind is not sent by evil Gods, because there are no evil Gods. Nor is it sent by angry Gods, because Gods cannot be disappointed or angered.

These occurrences are not from the Gods at all. They are chosen and agreed on by those affected.

The world is as it needs to be for men to be as they must be.
They must learn to live with the forces of nature.
And so they push themselves against the limits of the forces of nature;
Thus you have the great sadness of people living in flood plains being washed away.
Truly, all the circumstances of a person's life do not occur because of happenstance.
They are chosen: to achieve a purpose, to learn a lesson, to overcome an obstacle.
In the working out of these particular dances,
it looks as though happenstance has occurred.
For it is to those beings who are self-referring
that the gift of their own death is given,
So that for their own divine purposes they may choose
the manner, and the place, and the time.

When a time of suffering comes, this is a very difficult thing for people to accept.

There are those who say to me, "Mother, why must I suffer?"
And I say to them, "Beloved, that is the dance you chose to dance.
Who am I, even the Beauty that I am, to say to you,
'Do not go there, that is a pain you cannot handle'?"

It is doubly difficult to accept that people we love have chosen to be taken from us by accident or disease.

A mother and a father, huddled in anguish beside the graves of their children, called out to Me in grief: "Mother, why have you taken our children from us?"

And I answered them, "O My Beloved Ones, I did not give you your children, nor did I take them away. They chose to be with you for the time they laughed and loved, and then they chose the day and manner of their departure. Out of the love they hold for you, they shared with you their light and darkness, their pain and pleasure, and gave you room to grow and change. The tasks they set for themselves completed, they moved on. Would you have held them in a place that no longer had meaning for their spirits? Open the meadows of your remembrances, and I will meet you there and we will embrace the memories and dream of another tomorrow."

While the ones we lose complete their life tasks when they die, that does not mean that it is easy for them to leave, or that their love for us is over. The opposite is true. Since they do not consciously remember their agreement to die, they have just as much love of life, and usually just as much fear of death, as if they had not made one. As they die, they experience losing everything they have. They have undertaken to do this for our sake at least as much as for their own, and it is a gift of immense love.

Why would they agree to go through such a fearful process, and why call it a gift? The reason Meres Geb gives must seem cruelly inadequate to anyone who has recently lost someone they loved; but they do it for the sake of growth and change that becomes available to everyone involved. Both we who survive and those we lose can find a greater appreciation of how precious life is, more compassion for others, and stronger love for each other.

While it will not reduce the pain, realizing that we too agreed to the death can help us heal.

There was a woman and a man, and they made an agreement to dance, and in the agreement to

dance, they would love each other very dearly.
Her agreement was that after a time, she would leave him. And his agreement was that he was
going to continue to be a happy person, a person of joy and generosity.
And so they came to meet, and indeed they loved each other. And their dance was a beautiful
And they had been together twenty years. And the woman came home one night, and she said to
her husband, "I am going to leave you soon."
And he said, "Why? Don't you love me anymore?"
And she replied, "I love you more than ever. But they have found cancer throughout my body,
and I must get about the business of dying."
And she said to him, "Remember your side of the agreement."
And at first, it was very painful. And at times, he did not want to be a joyous or a happy person.
But when she had left him, to complete that final task she had set for herself, he realized that he
had a chance to complete his end of the task.

[And how was he able to know this?]

Because their culture told them that such things are done by choice.

Even if our culture does not tell us this, we can choose to look at such a death as a choice we agreed to, instead of a meaningless random tragedy, a horrible mistake, or a monstrous injustice. Those ideas are born of love and loyalty, and it feels like betrayal to give them up. Yet they keep us from feeling the full depth of our loss. Letting them go lets all the sorrow in; and in time, going through that sorrow will let us find happiness in our memories as well as tears.

There is much to be happy about: our lost ones' strength and courage, their many forms of victory over death, the beauties of their life and personality, and our enduring love for them and theirs for us. Our love's power will one day reunite us, and make our new love for them deeper still.

Nothing is lost. Not one thing is ever wasted.

It is not only in dealing with our personal losses that it is hard to accept that both the victims of misfortune and their survivors agree to their roles. It can be even harder when we try to respond to disasters so enormous that we can barely comprehend them. How can all those people have agreed to such an experience?

An example is the earthquake of February, 2001 that killed over 100,000 people in India, burying thousands alive. Meres Geb explained that these people had made an agreement to die in this way, to give the living an opportunity to resolve the conflicts that might otherwise lead to the much greater calamity of nuclear war. India and Pakistan are nuclear powers that were once one country, but split along religious lines and were partitioned amid terrible civil strife. Their mutual distrust, and the religious and ethnic hatreds that remain, make for a very serious risk of nuclear war between them. If such a war should occur, it might easily spread to the rest of the world. It is significant that after the earthquake, the leaders of India and Pakistan actually sat down at the same table. The rest is up to us who remain alive.

For those not directly involved, the suffering of the victims of a disaster is painful even to read about; but considering it helps us to appreciate the gift of love it represents, and to give the victims the honor they deserve.

In the case of the Indian earthquake, thousands of people, many of them children, remained buried alive for days until they finally died, whether of internal injuries, bleeding, suffocation, thirst, or other causes. Those were the ways they threw themselves in front of the oncoming train of war; those were the deaths they were willing to die to save the rest of us. As they died, remembering their shared purpose might have been a little comfort to them, except that they did not have access to that memory until afterward. But just from knowing that they were buried alive there, the many who worked to rescue them, or sent aid, or followed the news and felt compassion for them, experienced their own co-membership in the human race as more fundamental than any national or religious divisions. Such shared experiences change the world.

People's agreement to suffer natural misfortune does not make their pain any less real, or lessen their need for our compassion and assistance. We also need to try to prevent disasters, or to learn how to reduce the damage.

But there is no randomness. All things have a purpose.


Much pain and suffering is caused by human wrongdoing. Everyone recognizes the clear cases of crime. There are also many kinds of harm that are not legally crimes, or are not generally punished: child abuse, political oppression, economic exploitation, religious and ethnic hatred. These kinds of systematic injustice do much more harm than is usually acknowledged.

Unlike those who undergo natural misfortunes, the victims of human injustice have not agreed to suffer harm. What they have agreed to do is to give others the space to make choices, and to live with the consequences.

This space, this opportunity to do harm or to refrain, is essential for human learning. But it is not essential that the harm should actually be done. People have choice, and they have the capacity to learn not to do harm, without having to practice doing harm first.

It is as if we have agreed to learn a complex, beautiful, acrobatic, and dangerous dance, which at every point requires some dancers to catch or hold others. Before we all learn the dance, many accidents will happen. But there is no need for anyone to miss or drop anyone else intentionally.

Other people are not for exploitation; they are for cherishing, in the knowledge that they are providing the space for our own beautiful dance.

We also have the capacity and responsibility to oppose injustice, including exploitation and oppression as well as crime. We must choose our own way to do this, for the Gods will not tell us how.

The Gods have no policy on what clothing men shall wear;

indeed, there is much to be said for nakedness.
Nor do we require them to eat of certain foods
and abstain from others.
The color of their skins and the gold in their pockets
are not the measure of their worth;
It is the joy in their hearts,
the willingness with which they greet others.
And as for the policies of government,
in those matters the Gods do not meddle,
For they are the playgrounds and the learning schools
of men's experimentation.


Meres Geb has said that the universe is about justice. Apparent injustice is balanced in other lives by the workings of karma. Karma is real, and inescapable, but it is much more complicated than is usually presented. In fact, it is more complicated than can be presented.

For one thing, the language ... does not even contain words that could adequately describe some of the conditions and results.... The web [of being] is so immense when you compare it to the tiny scrap of time that each life is, and the choices so many.... Imagine ... a loom. And there are a billion warp threads, and a billion woof threads... [and that is the life of just one person.] And it must all be planned. And yes, mistakes can be made, the fabric can be unraveled, it can be put back the way it needs to be made, but often the mistakes are part of the pattern. And it is a living thing.

Most accounts of karma contain serious misconceptions. These are primarily due to a mistaken cultural picture of the Universe as a place where there must be a loser for every winner. Balancing can be done, and often must be done, by adding rather than subtracting.

Karma is not revenge. Being a victim of injustice does not give one a right to be an oppressor in the next life -- not even to be an oppressor of their former oppressor. In particular, there is never a right to do murder.

It is true that killing is sometimes justified, for example by considerations of self-defense or the defense of others, but we do not call these cases murder. Capital punishment, whatever its drawbacks, is not actually murder when the legal system is reasonably fair and the crime sufficiently serious. In situations where there is no law, even private revenge might conceivably be justified, as a deterrent to more murders (although usually it has the opposite effect, causing blood feuds).

But murdering one's former murderer in a subsequent life cannot be justified in any of these ways. Nor can the karmic obligations incurred by a murderer be paid back by being murdered.

There is no volunteering to implicate anyone in a heinous act. In other words: if murder occurs, it occurs solely on the side of the perpetrator. And there is no obligation, and in fact no karma is balanced, if in a future life, the victim and the murderer should change places.

That is, the murderer cannot volunteer to be a victim of murder. If he and the victim exchange roles in the next life, the victim has no obligation to murder his former murderer, and if he does,

... now they are both guilty of murder, and nothing is balanced.

How then can serious crimes be balanced in subsequent lives? One who commits a simple murder can sometimes balance the scales in another life by dying of natural causes, say, in an accident. Besides the death, the murderer also needs to experience the immediate terror and despair that he or she caused the victim. In general, karma does require perpetrators to undergo experiences like the immediate negative experiences that they have caused in others, though not by others' doing the same to them, and not necessarily in the same incident or even the same life.

The Universe will make sure that whatever pain or mental suffering is applicable to that kind of situation will have its appropriate compensating experiences. That is true of every type of wrongdoing.

In many cases the balancing of a serious crime also requires positive restitution by a life of service, sometimes more than one life. Sometimes the service must take the form of saving lives that would otherwise be lost.

It is not possible to cover every minute instance of this issue. There are simply too many crimes. And the Universe has an infinite number of ways that those crimes can be atoned for. ... the ard-wight [the human soul] has a great deal of choice in how they want to balance their books.

Many crimes cause spreading ripples of side-effects, from the loss of the victims' love and support by their friends and relatives, or the blighting of lives by the victims' transmission of their child abuse to their children, to the loss of the contributions the victims were making to the world, and even the loss of a sense that the world is a good and safe place by people not directly involved. All these side-effects must also be balanced within reasonable time limits.

There has to be a specific number of times -- it cannot be spread out forever.

There may not be time in a small number of lives to compensate all those affected. In such cases, a wrongdoer

... might have to make a very large compensation in one or two lives which would cover a lot of the damage that has been done ... The Universe will balance out what the ard-wight cannot.

For less serious injustices as well, people may make restitution by service rather than by undergoing the same kind of suffering they brought to others.

And if a man should cause suffering to the fellows around him, it does not follow that, in order for the scales of karma to balance, they must in turn cause him to suffer. What he may find himself doing, perhaps at great personal pain, is being the kind of person that makes people laugh and forget their troubles. There are many ways to balance.

Karmic justice has no loopholes. If there were any, it would be an injustice to the victims. Ancient and modern religions have proposed many forms of "purification", "atonement", or "forgiveness". Such processes may help people bear the guilt in the same life; or deepen their resolution never to do such a thing again; or even face death with courage. But rituals do not reduce the karmic obligation. Only restitution can do that.

The best way not to accumulate karma that must be paid for in unpleasant ways is not to do the crime in the first place. Once [the debt is] incurred, you can't load it onto someone else's shoulders and have that person or demigod save you from it. It is the responsibility of the person who commits the crime or negative action to clean up the mess that they have made.

Even people engaged in very negative enterprises may be able to perform great acts of restitution.

Men, hundreds, thousands of men are fighting in a useless bloodbath. In one small part of that debacle, a man is trying to kill several other men on the other side of the street, against whom he has no grudge except that they phrase their religion a little bit differently than he does. Suddenly a child comes down the street. He dashes out to save the child, and in doing so receives his death blow. In that act, a person could pay back a lot of negative karma. Certainly [he can] do a lot of actions that are positive. He is showing the men across the street that he considers life so precious that they might reconsider their own actions.

Karmic justice does not make legal justice unjust or unnecessary.

A man cried out to Me from utter emptiness and he said "Mother, save me! Set me free!"
And I asked him, "Why have you wrapped yourself in chains?"
He replied, "These chains have been put upon me by my brothers, for I have murdered a man."
And I said to him, "My Beloved, when you are able to remove the chains of death from him whom you killed, then I will remove from you the chains of justice. Find your freedom in your soul, and I will meet you there and we will rejoice together."

There is no way to determine, from the fact that a person is in a disadvantaged situation, whether they are paying back for wrong done in a former life. Very wise and just souls may agree to undergo terrible challenges without this representing any kind of karmic retribution or restitution.

A child cried out to Me, saying "Mother, why am I blind?"
And I answered, saying, "O My Beloved One, in the vast greatness of your soul, you made the choice to understand the essence of darkness that you might better understand the essence of light. And thus to find the true learning that only exists in the many shaded shadows. Open the eyes of your soul, and I will meet you there and show you all the delights of the universe."


Karmic justice is one aspect of learning. People harm others because they feel they must -- because they have not learned how to avoid doing so in the situation in which they find themselves. Karmic justice can help them learn how, and why.

There are many other kinds of skills that people also need to learn -- how to lead, how to follow, how to love, how to deal with emotional problems, and so on. All are part of learning to dance the dance of life more beautifully.

Most of the challenges of life are those that people voluntarily set for themselves in order to learn. As other people deal with their challenges, it often seems easy to guess what they need to learn. It is tempting to look down on their apparent stupidity. In some cases it is almost irresistible. How many times, one wonders, does someone have to wait until the last minute to pay their taxes in order to see that the panic isn't worth it? How many times does someone have to come out with clever put-downs to realize that it isn't making them any friends?

Yet what appears to be a "simple" challenge actually requires mastering a complicated, dynamic energy-management process, involving many different kinds of situations, each requiring its own kind of response.

Almost all learning, that is, the fundamental blocks of growth, must be learned in the way one learns to balance on a bicycle.

It is easier to see this with a challenge everyone faces, like staying gainfully employed. This involves a great many skills -- getting along with people, learning a trade, managing one's own emotions, staying healthy -- and each skill may be required at a moment's notice. The apparently "simple" lessons people are learning are actually not so simple, and the hardest part of them may be hidden -- dealing with fears, self-doubts, and other emotional issues.

And here, too, it is not possible to tell how "advanced" someone is by judging the difficulty of their challenges.

For some people, they will accumulate enough knowledge that they look back, and say, "If I want to go on and do thus and such, I had better replace that particular foundation stone." And therefore you will find that very wise souls indeed are doing -- facing what would be considered very basic challenges.

One kind of challenge that nearly everyone in our society faces is the abuse and neglect that they suffered as children. Few people reach adulthood without having been subjected to various forms of emotional, physical, sexual, and spiritual abuse. In this situation the challenge is to heal oneself, and to filter out the garbage rather than passing it on to the next generation. This means facing and feeling one's emotions, which takes courage.

Cowards shut themselves down, and they can feel very little. You see them walking down the street with their "cool" act, their "It doesn't bother me" act, their "I'm not really here" act. And who are they cheating, who but themselves?

Meres Geb teaches that people are totally loved regardless of their mistakes, and they need to learn to extend the same love to themselves.

My children must realize that it is impossible to learn without mistakes. Therefore, although they should never make monuments of their mistakes, they should treasure them.

... and yet it is possible .... loving oneself enough that you have no judgment or expectation for yourself. And therefore your mistakes are simply mistakes, not grievous flaws. The human soul is much like a diamond. Sometimes its beauty is caused by the impurities.

The rules are very simple and they are few. They are to love yourself, to be totally true to yourself, to use all of your capabilities to the fullest, to learn the lessons you have chosen to learn to the best of your ability. These are all the rules that are needed. If a person lives their life to the best of their ability, they will have no temptation to steal or to kill, or to cheat or manipulate.


A religion, as we are using the term, is a belief system. Meres Geb's teachings form a system that fits together as a whole. She has warned against taking just a corner of the tapestry and filling in the rest with one's fears.

...this is not a set of beliefs that are going to be arrived at by consensus [a smile in Her voice]. They may take the treasure that My woman lays before them, or they may leave it. But they cannot pick it up and say "Oh, this means that, and this means this other thing, and I will use this, but I won't use that."

However, Meres Geb's teachings do not exclude those of other Gods.

It is of no importance what God they are in contact with, so long as it is a real God -- a real God being an energy form that leaves room for other energy forms.

No God is less than any other.

I have My own truth. My Brothers and My Sisters have Theirs.
I do not claim it is the only truth. No real God would.

Also, She has made it clear that people should not spread Her teachings by proselytization.

As for proselytization, it is an abomination. Information can be shared, but no emotional leverage or spiritual blackmail should ever be used.

Nor should they take payment for specifically religious services.

As for selling Me, how can they sell the sunlight? Only by making the sky gray and dirty, and then charging to clean it up. Gifts are only gifts when they come with no expectation of return. That kind of generosity is -- rare. Humanity has been given their hands, their feet, their wits, their arts, their genes. These things are enough to ensure that they find the way of making their way through the world. What the Gods have must be given freely, for no God, no real God, will step into a boughten space.

The religion of Meres Geb is different from most other religions. It will not save anyone, because no one is damned. It will not fix a person's karma, because the Gods will not help anyone avoid responsibility for their actions. It will not reduce a person's time in Purgatory, or tell them what to say to keep Anubis from throwing their heart to the crocodile Goddess Sobek. It will not give a person perfect self-control, nor spare them the bother of future incarnations.

Meres Geb's religion is a tool to help one dance the dance of life, and learn to dance it better. People can use Her teachings to change how they see the main issues and challenges of life, and thereby change how they respond to them. Her teachings offer ways to think about life that can be used to help deal with such common human problems as guilt, the feeling of being a failure, cynicism about other people, pessimism about life, and fear of death. And Her teachings also point out paths down which we think we can glimpse another kind of human life, lived to the full in joy.


A practice Meres Geb has recommended is walking in intention. This is the conscious and active process of being aware of who you are, where you are, and why you are doing what you are doing. It implies facing and making conscious the influences you may be under from past situations, such as displaced feelings, old fears, and unconscious habits, so that instead of merely reacting, you make conscious choices. (She does not suggest doing this while driving -- some things need to be unconscious.)

Walking in intention does not mean the kind of self-consciousness that was drummed into everyone as children and adolescents, the litany of damaging self-criticism. It means treating yourself as a dancer in training -- and great dancers are always in training.

Walking in intention is the most fundamental act of magic, because its primary effect is to cherish yourself.

Making conscious choices, while believing in your own powers, is the key to a great deal of magic. Meres Geb has said that, if you want strength, all you have to do is reach out and take it. And to feel Her love, it is only necessary to wrap yourself in it.

A man called out to Me, "Mother, I am so miserable. What can I do to be happy?"

Now this man had learned the challenge of walking in intention. He had learned of the challenge to celebrate himself -- but still he left the condition of "happiness" in the charge of people and events over whom and which he had no control. He wanted "happiness" to "just happen" to him. He believed that any happiness that he could achieve by decision would be false.

I said to him, "My Beloved, choose to be happy. I do not ask you to deny the realities of your life, but you have the power and the ability to choose to be happy without regard to external influences."


If you open the door, I will walk through it,

but it must be your hands that frame the door,
and your song of welcome that opens it.
I will feast at your table,
but you must bake the bread and pour the wine
and bring the meat on which we feast.

What gifts do Gods like? I like the gifts of children singing happy songs. I like the gift of people wearing lovely clothing. I like the gift of sweet music, played in grassy meadows, where people can laugh and dance and eat and drink, and lie with their beloveds. I also like trees.

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