If this year is really straining your inner reserves, then Weathering the Storm may be just what you need. This free ebook has been complied by a collective of authors (including yours truly) as well as the publishing team behind Moon Books as a “compendium of hope”.
Written in three parts, psychological, spiritual and practical, this unique anthology offers support for anyone interested in Mind, Body Spirit matters, alternative lifestyles and spiritualities, as well as those with a Pagan focus.
Weathering the Storm covers areas from loneliness and anxiety, self-care and gardening, to cooking and crystals. My own contribution, “Bobbing in the Sea of Uncertainty”, is a recount of an extremely sole changing experience that left me feeling as if I was in the deepest pit of disappear, and the lessons gained from that experience.
Described as “A treasure-trove of advice and inspiration for all of us living through difficult times”, Weathering the Storm is available as a free ebook through Amazon.com and Barnes & Noble, and for £0.99 on Amazon UK.
According to Debbie Ford (best-selling author of The Dark Side of the Light Chasers and The Secret of the Shadow), the shadow contains all the parts of ourselves that we try to hide, deny or suppress. It is the keeper of all the aspects of ourselves that we dislike and the qualities that we judge as unacceptable. The shadow wears many faces: angry, critical, fearful, lazy, controlling, selfish, weak, pathetic. These are the faces we do not want to show the world and the faces we do not want to show ourselves.
Most of us expend huge amounts of energy trying to get rid of or control these unwanted aspects of ourselves. We hope that by hiding or fixing our “bad qualities” we will have the peace, success and happiness we desire. Most of us are convinced that we are flawed and inadequate so we become masters of disguise, and go to great lengths to hide our bad qualities from those around us – even from ourselves.
The result of turning our backs on our dark side? A life that slips by only half lived. Dreams that are never realized, or worse, that lay buried under years of resignation and shame.
Until we make peace with our shadow we will continue to be at war with ourselves and our outer world will mirror our inner struggle. What we resist persists – and we will create and attract from others that which we most dislike in ourselves. Until we feel authentic compassion for each and every aspect of ourselves, we will continue to draw forth people and events that will mirror the negative feelings we have about ourselves. Until we take back our power and forgive ourselves for being human we will attract people who push our buttons and reactivate our emotional wounds. And until we find the courage to love ourselves completely, we will never truly be able to experience the love from those around us.
We do not need to guess how we really feel about ourselves at the deepest level, all we have to do is look at how the outer world treats us.
If we are not getting the respect, love and appreciation we desire from the outer world, it is more than likely we are not giving these things to ourselves. This is the benevolence of the universe in action. The whole world is a mirror of our own consciousness, and when we make peace with the disowned aspects of ourselves, we make peace with the world.
Registrations are currently open for the online month long sadhana (spiritual journey) that I will be hosting that incorporates exploring the shadow under the guidance of the Dark Goddess. Starting on Saturday, 6 June 2020 (just after the full moon) and concluding just before the following full moon on 4 July 2020 the Encountering the Dark Goddess sadhana journey is specifically designed to take participants into the realm of a chosen “darker” aspect of the divine feminine to explore the various aspects of their own shadow self in order to commence positive change at the deepest level.
Throughout the month long journey you will be provided with detailed information about the various Dark Goddesses, instructions as to how to set up altars and undertake daily devotional work, suitable prayers and a list of offerings for your chosen goddess, weekly emails containing metaphysical and psychoanalytic concepts regarding working with the Dark Goddess and the “Shadow Self”, group rituals and much more.
Whether you seek healing from past trauma, release from fears or acceptance of the “unacceptable” aspects of your self through the power of meditation, ritual or inner journeying, Encountering the Dark Goddess: A Journey into the Shadow Realms offers itself up as a guide to assist you to embrace the ever changing aspects of life.
From my own personal experience (of which I share in this book) I am of the belief that when we connect the Dark Goddess, we are able to find the light within the darkness and our lives are enriched through the integration of all aspects of our soul as a perfect whole.
The June Gathering Around the Cauldron will once again take place in the form of a discussion that will be live streamed on the Temple of the Dark Moon‘s Facebook page. This month we will be looking at the concept of deity as it appears within contemporary witchcraft, and in respect to the perception held by the Temple.
In my forthcoming book, Contemporary Witchcraft: Foundational Practices for a Magical Life, I explain how the belief in deity is central to contemporary witchcraft. is the belief in deity.
What sets contemporary witchcraft apart from some other forms of witchcraft is that we believe our gods to be real. They go beyond the concept of “archetypes” and often manifest as entities in their own right. It is believed that all historical deities are facets of the divine in that they each represent someone’s understanding of divinity, and all are valid in their own way.
The June Gathering Around the Cauldron will be taking place from 7pm ACST on Thursday, 4 June 2020. If you have any specific questions that you would like be to discuss, these can be left on the Facebook events page.
As the Wheel of the Year turns, 30 April marks the time of Samhain here in the Southern Hemisphere, the time of the year when we gather together to remember our ancestors of both kith and kin. What is probably the most sombre of all the seasonal observances, the Southern Samhain falls just after ANZAC Day, the day on which Australia and New Zealand pause to remember those who have given their lives in the many global conflicts.
A number of years ago, the Broadway musical, “Wicked” is in town around the Southern Samhain, complete with all the stereotypes of what witches are often depicted as looking like. As such I thought it might be timing to share a poem that I initially came across about 10 years ago, The Halloween Witch by “Angel”.
Each year they parade her about, the traditional Halloween Witch. Misshapen green face, stringy scraps of hair, a toothless mouth beneath her deformed nose. Gnarled knobby fingers twisted into a claw’ protracting from a bent and twisted torso that lurches about on wobbly legs.
Most think this abject image to be the creation of a prejudiced mind or merely a Halloween caricature. I disagree, I believe this to be how Witches were really seen.
Consider that most Witches: were women, were abducted in the night, and smuggled into dungeons or prisons under the secrecy of darkness to be presented by light of day as a confessed Witch.
Few if any saw a frightened normal looking woman being dragged into a secret room filled with instruments of torture, to be questioned until she confessed to anything suggested to her and to give names or what ever would stop the questions. Crowds saw the aberration denounced to the world as a self-proclaimed Witch. As the Witch was paraded through town en route to be burned, hanged, drowned, stoned or disposed of in various other forms of Christian love all created to free and save her soul from her depraved body
the jeering crowds viewed the results of hours of torture. The face bruised and broken by countless blows bore a hue of sickly green. The once warm and loving smile gone replaced by a grimace of broken teeth and torn gums that leers beneath a battered disfigured nose. The disheveled hair conceals bleeding gaps of torn scalp from whence cruel hands had torn away the lovely tresses. Broken twisted hands clutched the wagon for support, fractured fingers with nails torn away locked like groping claws to steady her broken body. All semblance of humanity gone this was truly a demon, a bride of Satan, a Witch.
I revere this Halloween Crone and hold her sacred above all. I honor her courage and listen to her warnings of the dark side of man. Each year I shed tears of respect when the mundane exhibit their symbol of Christian love.
Having worked over 60 hours for the last couple of weeks, I find myself with the rarity of having a free weekend, resulting in finally catching up with emails, blog postings and other outstanding projections, including finalising the upcoming Encountering the Dark Goddess month long “sadhana” (spiritual journey) that will be commencing on 6 June 2020.
One of the blog posting that took interest was John Beckett’s The Power of Language and the Dangers of its Misuse. To know what you are doing (which includes the use of language) is one of the four powers of the sphinx which are taught within the Temple of the Dark Moon’s Outer Court training. As Beckett points out in his blog, “there is power in ritual language”, yet increasingly people often mistake what may be foreign to them as being “inherently deep and meaningful” without thinking about what they’re doing.
From a devotional perspective, there tends to be a difference in opinion as to whether you should communicate with deity in their cultural language, ie addressing prayers to Greek Gods in Greek, or mantras to Hindu deities in Sanskrit. While this maybe possible in some cases, as language is a human invention as a means of communication, many have evolved over time so would a devotee address Demeter, Hermes or Zeus in ancient or modern Greek? Surely being divine beings, deity (in whatever guise we mortals attach to them), have the ability to transcend language. Beckett offers examples of his experience as an American devotee of the Celtic God Cernunnos in his aforementioned blog.
Probably one of the more important comments Beckett makes is the reminder that there IS POWER in ritual language, especially if you are using something that taps into the collective unconscious that has been built up since its initial use. For example, the Latin Mass or the Islamic Call to Prayer. At the end of the day, ritual language does not need to be foreign or archaic, but you should know what the words means and when spoken, that your intent is appropriate. If you are going to use non-English words in your rituals, then put some effort into pronouncing them correctly.
Within contemporary witchcraft there is one such chant that debate still ensues today as to its meaning, and that is what is often referred to as “The Bagabi Incantation”:
In the 1970s Michael Harrison allegedly examined the etymology and concluded that the words derived from the old Basque language, and was in effect some kind of witch rallying cry to gather for the work of the slaughter and harvest before feasting. Harrison provided a possible English interpretation:
Kill (or the Feast) in November; kill! I shall transport thee there myself, and without the aid of a sieve, to scour the plates and dishes with sand: work (which must be done) with those plates and dishes. (We shall meet our friends) ready for the drinking-cup if they shall go (to the Feast), their bellies full with quaffing from the drinking-cup. O Sons (of the Master) withyour Families (shout His praises with the cry)’. ‘HURRAHYA’!
More recently, Sorita d’Este and David Rankine concluded that the Bagabi incantation had no actual linguistic equivalent in any language, barbarous version in grimoires, or old magickal papyri, and as such, “considering the villain in the original tale of Theophilus is a Jewish Magician, it is possible that the Bagabi is in fact a corrupted Hebrew Chant.”
Alternatively, it may have originated from a 13th century French religious drama, Le Miracle de Théophile by the Trouvère Rutebeuf that “refers to the legendary history of St Theophilus of Adana, who according to traditional saints’ legends made a pact with the Devil and repented of it … This play is the original source of an influential invocation to the Devil (in an unknown language) … given to the character Salatin … labelled a sorcerer.” The words that Salatin used to invoke the devil are those of the Bagabi incantation.
For those contemporary witchcraft practitioners who have used the Bagabi incantation in their rites, experiences similar to the Thelemic concept of the Barbarous Names of Power have been recorded. Aleister Crowley advised that “the most potent conjurations are those in an ancient and perhaps forgotten language, or even those couched in a corrupt and possibly meaningless jargon.” When used in evocation, barbarous names serve the purpose of exalting the mind from the vulgar world through a release from rational, discursive thought. They are used as a mechanism for provoking ecstatic consciousness, and therefore further indicating the power that language has within magical ritual.
The 25th April is a special day for Australia and New Zealand for this is ANZAC Day (an acronym standing to “Australian and New Zealand Army Corps), the day which marks the anniversary of the first major military action fought by these two countries during the First World War.
When the First World War broke out in 1914, Australian and New Zealand soldiers formed part of an Allied expedition that set out to capture the Gallipoli Peninsula (Turkey), under a plan by British Prime Minister, Winston Churchill in order to open the way to the Black Sea for the Allied navies.
“They shall grow not old as we that are left grow old: Age shall not weary them, nor the years condemn. At the going down of the sun and in the morning We will remember them.” (“For the Fallen” by Laurence Binyon )
The ANZAC force landed at Gallipoli on 25 April, meeting fierce resistance from the Turkish Army commanded by Mustafa Kernal (later known as Atatürk). What had been planned as a bold strike to knock Turkey out of the war quickly became a stalemate, and the campaign dragged on for eight months. At the end of 1915, the Allied forces were evacuated after both sides had suffered heavy casualties – some 21,255 British, soldiers, 10,000 French, 8,709 Australian, 2,721 New Zealanders, and 1,358 from India (which was under British rule at the time). The date, 25th of April, was officially named ANZAC Day in 1916; in that year it was marked by a wide variety of ceremonies and services in Australia and New Zealand, a march through London, and a sports day for the Australian and New Zealand soldiers in Egypt. The small New Zealand community of Tinui, near Masterton in the Wairarapa, North Island, was apparently the first place in New Zealand to have an ANZAC Day service, when the then vicar led an expedition to place a large wooden cross on the Tinui Taipos (370 metre high large hill/mountain, behind the village) in April 1916 to commemorate the dead. A service was held on 25 April of that year.
With the coming of the Second World War, ANZAC Day became a day on which to commemorate the lives of Australians and New Zealanders lost in that war as well and in subsequent years. The meaning of the day has been further broadened to include those killed in all the military operations in which the countries have been involved.
Erroneously perceived by some as a day that “glorifies” war, ANZAC Day actually represents the opposite – it is a time of remembrance and reflection that, like our ancestors, without the sacrifice of those men and women, our life today could very well be extremely different. As with the commemorations that are held at Gallipoli are also marked by the Turkish people, ANZAC Day also offers an opportunity to extend the hand of friendship in due respect to those who once were our enemies in an attempt that the lessons from the past are finally learnt.
For the contemporary witch, it is interesting to note that ANZAC Day falls just prior to the timing of Samhain here in the Southern Hemisphere that marks the gateway to winter and the darker months. Observance of this sabbat, especially within my own teachings and practice, focuses on our ancestors whether they be of direct lineage, magical and/or spiritual lineage, or who have simply influenced us along our journey.
It is a time of showing respect to those who have gone before for it is their influence (both negative and positive) that has shaped us into the person we are today. As we step into the space of inner contemplation, it is our responsibility as to how we will utilise that influence.
For the Fallen (A poem by the English poet and writer Laurence Binyon and was published in London in the Winnowing Fan; Poems of the Great War in 1914. The verse, which became the League Ode was already used in association with commemoration services in Australia in 1921)
With proud thanksgiving, a mother for her children England mourns for her dead across the sea, Flesh of her flesh they were, spirit of her spirit, Fallen in the cause of the free.
Solemn the drums thrill: Death august and royal Sings sorrow up into immortal spheres, There is music in the midst of desolation And glory that shines upon our tears.
They went with songs to the battle, they were young, Straight of limb, true of eyes, steady and aglow, They were staunch to the end against odds uncounted, They fell with their faces to the foe.
They shall grow not old, as we that are left grow old: Age shall not weary them, nor the years condemn At the going down of the sun and in the morning We will remember them.
They mingle not with their laughing comrades again, They sit no more at familiar tables of home, They have no lot in our labour of the daytime, They sleep beyond England’s foam.
But where our desires and hopes profound, Felt as a well-spring that is hidden from sight, To the innermost heart of their own land they are known As the stars are known to the night.
As the stars shall be bright when we are dust, Moving in marches upon the heavenly plain, As the stars that are stary in the time of our darkness, To the end, to the end, they remain.
Last week I received the email from my publisher that all authors hang out to receive, the one that contained details as to when their book will actually be published and available. The date scheduled for the release of Encountering the Dark Goddess: A Journey into the Shadow Realms is 26 March 2021. While this date seems to be half a lifetime away (some 11 months) apparently that is normal within the publishing world as it gives a lot of the behind the scenes things to be put into process, ie having the book listed in various trade magazines, in order to maximize long-term success of the book.
“The author presents the reader with a dark gift – a treasure in a sense – but one not to be accepted lightly. My sense is that once opened, it will never go back into the box.” (Jimahl diFiosa, author of A Voice in the Forest, All the King’s Children and A Coin for the Ferryman)
Encountering the Dark Goddess: A Journey into the Shadow Realm
The Dark Goddess is often associated with the Underworld where she leads the uninitiated through a transformative journey of self-discovery, change and soul renewal. She is connected with the unwanted, the forgotten, the ignored or even ashamed parts of our psyche. However there is more to her than that.
Encountering the Dark Goddess: A Journey into the Shadow Realms guides you through what this challenging facet of the Divine Feminine, the Dark Goddess, is truly about, and encourages you to step through the veils into her hidden realm to explore 13 aspects of herself.
Whether you seek healing from past trauma, release from fears or acceptance of the “unacceptable” aspects of your self, Encountering the Dark Goddess: A Journey into the Shadow Realms offers ways for you to transform and heal your life through the power of meditation, ritual and inner journeying with the Dark Goddess into her shadowy realms. Use the 13 goddess myths as a guide to discover how to remove the stagnant and unwanted and embrace the ever changing aspects of life that can drag us into the pits of despair.
When we connect the Dark Goddess, we are able to find the light within the darkness and our lives are enriched through the integration of all aspects of our soul as a perfect whole.
The parts of the construct we call the “self” in Norse traditions are actually very advanced and complex, difficult to translate into modern English . Our language is very cold and rigid, theirs was full of feeling and conviction, but also with an odd fluidity where words related to many other words and the collective concepts all had something to do with one another. This later facet is seen in what the Nords called “kennings” and is the basis of much rune lore and galdr magick, but that is a whole other subject. This article taken from Dr Hawk’s Conjure Kitchen explains some of the more advanced concepts behind the various parts of what makes us human from the Old Norse perspective.
The accepted parts of the human in Norse tradition are Líkamr and Hamr, Hugr and Munr, The Fylgja, and The Hamingja.
Ǫnd, óð, lá, læti and litr are all part of the likamr. These roughly translate to “breath”, “inspiration”, “form”, “movement” and “health” respectively and are listed as the gifts of Odin (and his brothers) when He (they) created the first humans out of an ash and an elm tree. Of course, these too are more complex concepts. Ond, for instance, is probably best described as equivalent to the Hindu concept of Prana. it is both the physical breath and the life-force of the universe as transmitted through breath while óð (also written odhr) is strangely translated as both “sense” and “madness” depending on context and is probably better described with the Welsh word awen or the Old Irish Imbas and refers to the Divine Will as transmitted from God through mankind.
Lá, læti and litr link the Likamr with the Hamr. Lá is the actual physical form or shape, læti is movement and force or energy as transferred via the body, and litr is the vital essence which gives the color and “spark” of life to living flesh. These combined manifest the Hamr which is the personal sphere of existence, the “analog” if you will between the self and the world around you. The interesting thing about Hamr is that while it is generally regarded as the physical body, it is very much a changeable thing. Hamr can be thought of as how others perceive you and, through certain spiritual and physical disciplines, can be altered so that one is perceived in different ways. The ancient notion of “shape-shifting” is rooted in this discipline. Modern witches may refer to it as “glamour” or a form of telepathic suggestion wherein another perceives what one wills them to perceive.
Hugr and Munr are best known through the names of Odin’s ravens “Hugn” and “Munin” or “thought” and “memory” which is satisfactory, but still falls short. Hugr is the analytical part of the brain, the rational, reasoning, logical form of thought. Munr is the artistic, emotional, and intuitive side of the mind, which is seen to be rooted in past experiences, but also in connection with Divine Will. As such, it is translated as “memory” but it is also the bridge which connects the mind and spirit by way of the óð, thus linking past, present and future through thoughts, memories and actions. The Fylgja and The Hamingja are the most esoteric.
The Fylgja is often modernized as “fetch” and is seen as a sort of “familiar” or “totem” when it is perhaps best described as the astral body… yet, still, this is not completely accurate. Fylgja is sometimes translated as “follower” though, more often than not, it precedes the physical body. I often think of the scene in “Donnie Darkko” when the eponymous character sees the odd orb of viscous, shimmery, substance which leads him through the house to his father’s gun. Fylgja is the outer manifestation of will before it comes into formation. It is the “quantum observer” if you will, that which influences the outcome as an extension of what is expected. There is another word, “Mægen” commonly translated as “might” but is really the active force or collective power of an individual and all their various parts as discussed herein. Mægen is that which connects the Fylgja and the Hamr. It is the collective energies of all the other parts of the self which the Fylgja then seeks out the best match for. Mægen is therefore translated into “might” because the more all of those energies are in alignment, the more focused and potent the Fylgja which, in turn, makes the will all the more difficult to overcome. A Fylgja with potent Mægen is practically an unstoppable force.
Then there is the Hamingja. It is commonly described as “luck” though, in reality, it is more likely that what we call “luck” is more a byproduct of the Hamingja and Fylgja. Hamingja is connected with the ancestors, their collective deeds, as well as your own. Hamingja can be made stronger or weaker by way of right or wrong actions and mindfulness. It is embodied in the rune “ēðel” or “othila” which is translated as “estate” which itself is the physical embodiment of the legacy of a family and its name. Hamingja, therefore, is sometimes regarded as a sort of guardian spirit which hovers over and guides the individual in life. Like the Fylgja, it could be regarded as having a mind of its own, but it is important to remember it is not exactly conscious. Like a computer program, its actions are determined by the energies or “code” put into it. If there is a lot of “bad juju” in your family history, it then falls to you to balance out and contribute good energy to your Hamingja and to overcome that which guides you down the same paths as your ancestors. In this way, Hamingja is somewhat linked with the concept of “karma” which the Norse also have some interesting concepts for.
Wyrd and Ørlög make up what we might call “karma” and, like everything else discussed here, are unique to Norse ontology. Both can be described as “fate” but Wyrd is the fate that you weave through words and deeds while Ørlög is the predetermined and inescapable product of natural law. To draw a parallel with Hinduism they would be like karma and dharma respectively, but, again, they are not exactly the same. Everything you do and say affects your Wyrd, which in turn affects your luck and the ongoing flow of your life. Ørlög is more primal, less defined, and less changeable. Ørlög extends quite a lot from your Hamingja while Wyrd can be seen more as an extension of Hamr. The relationship between the words “Hamingja” and “Hamr” is apparent and Wyrd and Ørlög are the bridges between them and between the energetic world of the Divine with the physical world of mundane life. If Hamr is the self in the current form and Hamingja the self, or selves, which manifest this current form, then wyrd is the fate shaped by this form and Ørlög the fate shaped by the other.
In later day traditions there is a sort of “demon” or spirit called “Loke” who can be appealed to in various ways to influence luck as evidenced by a variety of later day staves or sigils designed to bring luck in various ways such as at market or fishing. The spirit is associated in many ways with “shimmering” things, light, fire, etc. There is every likelihood that this spirit is Derrived from the “trickster” God, and Odin’s blood-brother, Loki. It is also interesting that the descriptions and etymologies of various words related to “Loke” bear a striking resemblance to those of the name “Lucifer” the fallen angel and erstwhile God of various denominations and lineages of traditional, old-world, witchcraft. It may be that when one must overcome their Hamingja, or perhaps attempt to influence their Ørlög, that this is the spirit to which one must appeal.
The full moon in April 2020 will occur at 12:05 pm on Wednesday, 8 April 2020 here in Adelaide, and when the moon is 18º in Libra. Libra is the archetypal representation of sacred balance in relation to all things. She understands on a visceral level that we are continually in intimate relationships with all things in our lives whether we are consciously aware of it or not.
The gift that Libra presents us is to embrace seemingly opposing views and accept the spectrum that exists of each person in their own experience and perspective. There is the emphasis on finding the middle way, to learn to harmonise what is out of balance so that we can become a bridge between the differing perceptions a well as the worlds (the seen and the unseen).
According to Marina of Darkstar Astrology this full moon aligns with Kraz in the constellation of Corvus the Crow which means the gossipy crows will only throw more drama fuel onto the fire.
The moon seems to create either mad genius or bring out the vilest attributes of the crow. Those touched by this moon will strive to succeed so they can win the approval of an audience, and yes, this moon can bring out the classic narcissists that forever crave adoration. On the positive side, we can use this energy to generate a following that does good works in the collective. At this time we could crave to be loved and approved of so much that we may not be discerning enough when it comes to whom we give our body. (Quite hard to do with new relationships now in the current climate!)
According to mythology, the sun god Apollo sent the raven with a cup (Constellation Crater) to fetch some water for his feast. On his way, he was distracted by some fine figs on a tree and lost track of time gorging upon them. When the crow suddenly remembered his errand he picked up a passing snake (Constellation Hydra) and used it as his excuse for why he had not filled up the cup as asked.
During these uncertain times it is important for us to find our own inner balance by anchoring our core with what links us to the primordial centre of all creation, that being the heart of the earth. With that in mind, Libra also continues to remind us of the scared balance of reciprocity, of giving and taking, of equal exchange in order to continue to keep everything in flow.
With the World Health Organization having announced that COVID-19 is a pandemic, the Temple of the Dark Moon is doing whatever we can to assist in following governmental advice. As such, we have postponed all events until May 2020 – however this was be extended pending updated advice.
The SA Health web site has a number of resources freely available including what exactly COVID-19 is and how it can be spread, home isolation, and much more.
As of this afternoon (22 March 2020), the South Australian State Government has announced that all people entering South Australia will need to isolate themselves for 14 days from their arrival. The exemptions to this ruling can be found on the SA Health web site.
As COVID-19 is a new disease, it is important to keep in mind that there is currently no existing immunity known which means that this virus can spread widely and quickly. One way to prevent this is for all of us to take self-responsibility and do whatever we can until more is known.
The current advice about COVID-19 is that the virus can spread from person to person through:
close contact with an infectious person (including in the 24 hours before they started showing symptoms),
contact with droplets from an infected person’s cough or sneeze,
touching objects or surfaces (like doorknobs or tables) that have cough or sneeze droplets from an infected person, and then touching your mouth or face.
The most important health advice widely circulated is the emphasis on hand washing, as is evident by this poster produced by the Tasmanian Health department that especially highlights spots that are often missed when hands are washed.
If you do find the need to self-isolate yourself then it is not the end of the world, unlike what some people may feel. Already, thanks to social media, numerous ideas and suggestions are being shared of what to do during these 14 days. Even the Red Cross has a number of suggestions on their web site from learning new skills (or refreshing old skills) to catching up on outstanding projects around the house.
Remember that not everyone can handle self-isolation. On the Lifeline web site there is some important information about dealing with loneliness and isolation.
Should I personally find myself in self-isolation then there are a number of outstanding projects that I hope to finalise. One of these is making available the “Little Book” series that offer various insights into the practices of contemporary witchcraft. The first of the series is A Little Book of Wicca which is nearly completed. This 60 paged book offers a much needed starting point for seekers or those of a curious mind living south of the equator.