Kot občanu občine Rogašovci mi ni vseeno, kaj se dogaja na zahodni strani najvišjega brega v Prekmurju, se pravi v kamnolomu v Sotini. maja slišal, da je nastala navpična razpoka po celotni višini kamnoloma. Nekaj časa sem strmel v skale, nakar se je na levi strani kamnoloma vsula velika gmota skal v dolino. Rekel sem si, da tu ne morem čez in sem šel čez hrib, kjer sem ugotovil, da je tudi celotno pobočje razpokano, več 10 metrov nad to cesto. Ko sem zagledal to razpoko mi ni bilo jasno, kako je to nastalo. maja šel nad kamnolom, kjer sem na gozdni cesti ugotovil, da je cesta v dolžini okoli 50 m vse razpokana in razgibana. Razpoke so bile ozke, nekaj centimetrske, vendar ker me je zanimalo, kaj se bo dogajalo, sem šel po tem še nekajkrat gor nad kamnolom, seveda po okoliški lokalni cesti. Novice s kamnoloma sem navajal tudi na facebooku in zgleda, da sem sprožil resne polemike glede tega. Gozdno cesto so zavarovali z ograjo in varovalnimi tablami, ostali del pa samo s trakom. Razpoke so se širile in začel sem razmišljati, da bi to nekje objavil. Z urednikom spletnega časopisa Gorički list sva se dogovorila, da si pride zadeve ogledat in napiše reportažo. viagra rates in india Because I do not believe that humans are the only beings with agency in the world, I do not expect my gods to express their agency in the same ways that human beings do. This is not a failure of ritual or a weakness of belief. I would no more expect a god to “show up” in my ritual space than I would expect to be able to call a mountain into my living room. If I want to meet a mountain, I am the one who must move. There are gods who forever remain elusive, whose identities shift with the landscape, the seasons and the stars. And there are gods so intimate that they are never really absent at all, and meeting them is not a matter of inviting their presence but rather of quieting my own expectations and learning how to listen. What does it mean to invoke a god of mist and sea on a mist-strewn shore? There are gods whose presence looms like a mountain range on the horizon, and gods with(in) whom I walk with grace, my footsteps just one more melody in the great pattern of their being. In my latest post over on No Unsacred Place, I explore the meaning of pantheistic faith in the face of the “hour of adversity” and the role that satire and deep play have in helping us through times of spiritual crisis and community strife. How does pantheism cope with the “hour of adversity” and the inescapable reality of physical death? What can the bardic tradition of satire in Celtic mythology and folklore tell us about how we can confront a loss of faith in our spiritual lives as well as in our political leadership? 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