The books we’re revising.

As my June 1 deadline looms nearer, I have spent the past few weeks immersed in the much needed revisions of our Best of the Appalachian Trail books. First written in 1994, they were updated in 2004. Let’s just say a lot has changed in the past 13 years! Interstates have been built and trails relocated for one thing. In addition, thanks to the much appreciated help of Vic Hasler with the Tennessee Eastman Hiking and Canoeing Club, I’ve taken his advice and trashed one overnight hike and replaced it with another.

Honestly, I think the new hike is a much better addition. The only reason I can think we didn’t include it to begin with is because when we hiked that section of the Appalachian Trail, we were being chased by rain before being forced to shelter in the former barn–Overmountain Shelter–during an early April blizzard.

And what that looks like . . .

Simultaneously, while working on these revisions, I have also been transcribing my trail journals as 2018 will mark the 30th Anniversary of our through hike. Because life tends to work that way, the point I am at in transcribing is also the time we were caught in the snowstorm. Having quit my job as a staff writer for a daily newspaper to hike the A.T., I had fun (as we had hours to waste) describing the adventure in newspaper format. I can’t quite duplicate that here, but it went something like this (The Humps, by the way, are two balds on the Tennessee/North Carolina line that are more than a mile high in elevation.):

Yellow Creek Gap, N.C.
A Victoria Steele-Logue-Jones, Esq. Paper
April 7, 1988

Snowstorm traps 15: Boy Scouts, Through-hikers forced to shelter in barn.

Fifteen hikers were trapped at Yellow Creek Gap today when hit by the worst blizzard to strike the area in years. (She wrote the lead with less than 25 words, proving once again her innate sense of journalism.) The storm began early Wednesday with a sprinkle of rain and a wind that would make the willows weep. On the Hump mountains, Troop 357 struggled against the ripping gusts of air. It took several hours for the 13, including three leaders and ten youths, to make it to the Overmountain Shelter.

Through-hikers Frank and Victoria Logue arrived at the shelter slightly soaked just as the first downpour started shortly after 10:30 am. A little more than an hour later, the others began to arrive. Fortunately for the rain-soaked travelers, the barn had more than enough room to offer sanctuary to the entire group.

I won’t continue but suffice to say: because the barn had about an inch of space between its slats, it didn’t take long for snow to coat everyone’s sleeping bags. Also, the wind literally rocked the barn back and forth. It was a hellacious 48 hours. When we finally departed we had to trudge through more than two feet of snow, which, by the time we reached the valley at US 19E, had made the transition from snow to rain as the temperatures grew warmer.

But, having since seen and hiked that area in good weather, it’s truly beautiful and rich in both geologic history and the history of the people of the mountains. In the summer, the Cawtaba rhododendrons in the area are breathtaking.

What’s In A Name?


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I don’t claim to be an artist, but it sometimes helps me to sketch some of the characters (animals, anyway) that I am working on. This is Rua the sionnach síth or faery fox from “In Lonely Exile”.

I don’t know about other writers but I usually give a lot of thought to what I name my characters, particularly the main characters. Now that I’ve finished the Hallowed Treasures Saga, and the final book in the trilogy is off to my beta readers, I thought I would explain the rationale behind some of the names. And while there are probably around two hundred named characters in this book, most of whom were given names for a reason, these are some of the more important characters to the books:


The Princess had several names before I finally settled on Eluned (pronounced Eh-lee-ned). That happened when I realized the book had become a Quest for the Thirteen Hallowed Treasures, and I wanted the Princess to be named for one of them. That was easy. Naturally, she would take on the name of the Thirteenth Treasure: The Ring of Eluned or Eluned’s Ring and Stone: When it is placed on one’s finger, with the stone inside the hand and closed upon the stone, the wearer is invisible.

I decided that I wanted “the stone” to be a moonstone; I also decided I didn’t want the stone affixed to the ring as it gave me a little more latitude with its use.


Early in “The Path to Misery” Jabberwock explains his name to Eluned. He recites to her the poem, “Jabberwocky”, by Lewis Carroll, comparing himself to the Jabberwock in the poem:

“Beware the Jabberwock, my son!
The jaws that bite, the claws that catch!
Beware the Jubjub bird, and shun
The frumious Bandersnatch!”

He renames himself Jabberwock the Bandersnatch because the poem reminds him of the genocide of his breed. In actuality, his name is Hiurau the Janawar.


Bonpo explains his name in “Death’s Dark Shadows”, the final book in the Hallowed Treasures Saga. He takes on this new name after he is exiled from the Kingdom of Dziron by his people, the Yeti, for causing the death of a human (all of which is learned in “The Path to Misery”.

Bon is an older religion which exists alongside Tibetan Buddhism. Bonpos, as followers of Bon are known, go to Buddhist temples, but turn their prayer wheels in the opposite direction from Buddhists. I chose to call him Bonpo because my husband was reading “The Snow Leopard” by Peter Matthiesson while we were hiking the Appalachian Trail, and we used to joke that southbound through hikers were “bonpos”. That is, they hiked against the natural order, so to speak.

Because Bonpo could no longer live as a Yeti, I saw him as going against the natural order of his fellow Yetis. What his real name is and why he chose Bonpo will remain a secret until after the publication of “Death’s Dark Shadows”.


Gwrhyr (pronounced Goor-heer) also explains the meaning of his name in “Death’s Dark Shadows”. Basically, I chose it because means something along the lines of “translator” in Welsh, and for those who know Gwrhyr, you know that he speaks most of the languages of the Thirteen Kingdoms.


When I created the character of the gypsy, Chokhmah, I pictured her as the wiser, older woman, who helps Eluned begin the transition from girlhood to adulthood. Because I already had some Romanian Jewish gypsy music that I listen to and really like, I decided to make her character part of a more Hebrew-like Roma community—thus the name, Chokhmah, which means “wisdom” in Hebrew.


I don’t actually remember why I chose Yona because when I came up with her character, I was also creating eleven other characters that were attending a dinner party at King Arawn’s castle in Prythew. I actually came up with the character of King Hevel of Adamah first (see below) and since his name was Hebrew, I decided to let his fiancée have a Hebrew name as well. In this case, I chose Yona, which means “dove” because “The Dove” was my trail name while through hiking the Appalachian Trail, and I already liked the character at this point although I didn’t realize then how important she would become.


This character doesn’t appear until the second book, “In Lonely Exile.” Choosing his name was easy. It means “little wolf” in Irish. And, if you read the book you’ll understand the inside joke. Faolan is pronounced “fway-lahn”.


Queen Njima of Naphtali is mentioned in the first book because Eluned would really like Yona to meet her, but she doesn’t appear until the second book. The inside joke here is that Njima means “dove” in Swahili. And that’s all I’m giving away.

I sketched Kellas (faery cat) and Ziza (faery) before they appeared in the second book. Later, they needed to be in separate scenes.

The Three Kings

King Arawn of Annewven:

King Arawn (pronounced aroun like in ‘around’) received his name because Arawn is the god of the underworld, terror, and war in Welsh mythology and resides in Annwn (Annewven in this case). As I was listening to King Crimson’s “In the Court of the Crimson King” while writing a large part of the first book, I decided to make him the “Crimson King” as well. Pretty much everything in his kingdom has ties to Welsh mythology.

King Hamartia of Simoon:

Arawn’s right hand man, so to speak. Hamartia is from the Greek and means to “miss the mark” or “to err”.

King Hevel of Adamah:

Hevel is also Hebrew and is difficult to define, but I was thinking of Ecclesiastes 1:2 when I chose it. It literally means “breath”, but in this case it means: meaningless, hollow, futile, useless, vain, which King Hevel clearly is.

And, finally–

Queen Fuchsia of Zion:

While she never actually appears in the book, Eluned’s great grandmother is important because of her books and because of her life. She hid her romance novels in the window seat in the room that becomes Eluned’s bedroom. It is both because of these novels that Eluned reads repeatedly, and the fact this woman ran away from her life as a queen to become an actress, that Eluned wants to experience adventure.

I gave her the name Fuchsia in homage to the Lady Fuchsia in the Gormenghast Trilogy by Mervyn Peake. Originally, Eluned had this name and her looks are somewhat based on Peake’s Fuchsia.

Is there a name you wonder about?




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O day most calm, most bright
The fruit of this, the next world’s bud,
Th’endorsement of supreme delight,
Writ by a friend, and with his blood;
The couch of time; care’s balm and bay:
The week were dark, but for thy light:
Thy torch doth show the way.

The other days and thou
Make up one man; whose face thou art,
Knocking at heaven with thy brow:
The worky-days are the back-part;
The burden of the week lies there,
Making the whole to stoop and bow,
Till thy release appear.

Man had straight forward gone
To endless death: but thou dost pull
And turn us round to look on one,
Whom, if we were not very dull,
We could not choose to look on still;
Since there is no place so alone,
The which he doth not fill.

Sundays the pillars are,
On which heav’n’s palace arched lies:
The other days fill up the spare
And hollow room with vanities.
They are the fruitful beds and borders
In God’s rich garden: that is bare,
Which parts their ranks and orders.

The Sundays of man’s life,
Threaded together on time’s string,
Make bracelets to adorn the wife
Of the eternal glorious King.
On Sunday heaven’s gate stands ope;
Blessings are plentiful and rife,
More plentiful than hope.

This day my Saviour rose,
And did enclose this light for his:
That, as each beast his manger knows,
Man might not of his fodder miss.
Christ hath took in this piece of ground,
And made a garden there for those
Who want herbs for their wound.

The rest of our Creation
Our great Redeemer did remove
With the same shake, which at his passion
Did th’earth and all things with it move.
As Samson bore the doors away,
Christ’s hands, though nail’d, wrought our salvation,
And did unhinge that day.

The brightness of that day
We sullied by our foul offence:
Wherefore that robe we cast away,
Having a new at his expense,
Whose drops of bloud paid the full price,
That was requir’d to make us gay,
And fit for Paradise.

Thou art a day of mirth:
And where the weekdays trail on ground,
Thy flight is higher, as thy birth.
O let me take thee at the bound,
Leaping with thee from sev’n to sev’n,
Till that we both, being toss’d from earth,
Fly hand in hand to heav’n!

~~George Herbert

A Macro Moment



Not sure what flower this is–but I love the purple and yellow.

I recently invested in a new macro lens from Moment for my iPhone, and tried it out on a few of the plants in my front yard:

I bought this Bougainvillea because I loved the salmon color of its flowers.

My Poinsettia is still blooming.

I rescued this Polka Dot plant from an alley several years ago.


The Paschal Homily of Saint John Chrysostomos



This sermon is read at the Paschal Divine Liturgy on the Sunday of the Resurrection in Orthodox churches throughout the world. It was written circa 400 AD

Are there any who are devout lovers of God?

Let them enjoy this beautiful bright festival!

Are there any who are grateful servants?
Let them rejoice and enter into the joy of their Lord!

Are there any weary from fasting? Let them now receive their due!

If any have toiled from the first hour, let them receive their reward. If any have come after the third hour, let them with gratitude join in the feast! Those who arrived after the sixth hour, let them not doubt; for they shall not be shortchanged. Those who have tarried until the ninth hour, let them not hesitate; but let them come too. And those who arrived only at the eleventh hour, let them not be afraid by reason of their delay. For the Lord is gracious and receives the last even as the first. The Lord gives rest to those who come at the eleventh hour, even as to those who toiled from the beginning.

To one and all the Lord gives generously. The Lord accepts the offering of every work. The Lord honors every deed and commends their intention. Let us all enter into the joy of the Lord!

First and last alike, receive your reward. Rich and poor, rejoice together! Conscientious and lazy, celebrate the day!

You who have kept the fast, and you who have not, rejoice, this day, for the table is bountifully spread! Feast royally, for the calf is fatted. Let no one go away hungry. Partake, all, of the banquet of faith.

Enjoy the bounty of the Lord’s goodness!

Let no one grieve being poor, for the universal reign has been revealed.

Let no one lament persistent failings, for forgiveness has risen from the grave. Let no one fear death, for the death of our Savior has set us free.

The Lord has destroyed death by enduring it.
The Lord has vanquished hell when he descended into it.

The Lord put hell in turmoil even as it tasted of his flesh. Isaiah foretold this when he said, “You, O Hell, were placed in turmoil when he encountering you below.”

Hell was in turmoil having been eclipsed.
Hell was in turmoil having been mocked.
Hell was in turmoil having been destroyed. Hell was in turmoil having been abolished. Hell was in turmoil having been made captive. Hell grasped a corpse, and met God.

Hell seized earth, and encountered heaven.
Hell took what it saw, and was overcome by what it could not see.

O death, where is your sting? O hell, where is your victory?

Christ is risen, and you are cast down!
Christ is risen, and the demons are fallen!
Christ is risen, and the angels rejoice!
Christ is risen, and life is set free!
Christ is risen, and the tomb is emptied of its dead.

Shadow Work: Dream Groups


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I will have to admit that even with all these methods for interpreting your own dreams, sometimes it can still be difficult to find what seems like the correct meaning.

If you continually have problems interpreting your dreams, you might want to look into joining or forming a Dream Group. Dream Groups should never be larger than 10 people or they get unwieldy.

If you can’t find a local dream group, here are some guidelines for forming your own:

1) All participants should have some previous exposure to dreams whether it is extensive reading or a period of recording their own dreams or an introductory course or conference or individual meetings with someone on dreams.

2) No one should be coerced into joining the group. Everyone should feel comfortable and safe being there. If your psyche is telling you that now is not the time, listen to it. If you are seeing a therapist, you might want to consult them about joining or beginning a group.

3) It is best to have someone in leadership of the group who is well versed in dream work and the group process. If not, use a rotating convener who sees that the group sticks to its rules for its own safety.

4) Every gathering of the group should begin with silence, the ringing of a bell, the lighting of a candle, saying the Jesus Prayer, or some other ritual that will help the group to center itself and invoke God’s spirit.

5) Once centered, the group can spend about 20 minutes or so checking in with each other. It is important to share something of your life and any relevant information or feelings. This will help the trust and connections between your life and your dreams.

6) Then, whoever is convening or leading the group, should give a short (about 10-15 minutes) presentation on the wisdom of the dream or related material. This can come from ancient or modern sources. It can be something from Jungian psychology, mythology, Scripture, or a book, CD or DVD on the subject matter. This should be followed by a short period of reaction and discussion. This, along with the opening prayer, calls forth the Self, and brings wisdom and learning to the group as well as promoting the health, healing and safety within the group.

7) Everyone who wishes, may now share a dream. There is no discussion or interpretation, just the sharing of an actual dream.

8) The convener or leader then asks for a volunteer to share their dream for group work. Preference should be given to those who have yet to share a dream. The procedure for group dream work should be done strictly, as follows:

A) The person shares the dream with any pertinent information (not their Interpretation).

B) The group asks questions of clarification (not Interpretation).

C) The leader now asks the dream presenter to give the dream to the group.

D) The group now talks with each other without looking at the dreamer. The dreamer ONLY listens. The group now projects onto the dream using words such as, “if it were my dream, I . . .”. It is important to the process that the group adheres to both of these rules.

E) After sufficient discussion, give the dream back to the dreamer for any comments. Thank him/her for sharing and tell him/her that it is important to track their dreams in the next few days because future dreams will repeat the message if we did not interpret the correct meaning the first time.

9) Each gathering should end with a “feeling check” and the participants in a circle holding hands sharing an extemporaneous prayer time, saying the Lord’s Prayer, or something else that will gather everything you have done together in your meeting time to remind people of God’s grace and they are accepted regardless of where they are on their journey.

It is important to agree to maintain confidentiality outside the group should a dreamer ask for it. Otherwise, it is acceptable for members of the group to discuss dreams outside the group as long as anonymity is maintained.