My last post on invasive plants wasn’t just random musing; I’m about to start working with one of them, Rosa multiflora. I’ve been gardening and making herbal remedies and of course cooking and eating plants for many years now, but this is an altogether deeper level of work I’m about to begin, unlike anything I’ve ever done before.
It was initiated by the rose herself.
As a garden lover, I think roses are nice, but they probably aren’t my favorite flower (I think that title would go to Japanese irises). Of course rose flowers are beautiful and I do adore the scent. But have you ever looked at the rose bush itself? They’re really not all that attractive.
But those are your ornamental rose varieties. Wild roses are something else again. Wild roses are brimming over with magic and fierce beauty. And as an herbalist, I am in love with rose medicine (I use that term broadly, encompassing the physical, spiritual, and magical). I need rose medicine. (Here’s a good monograph on rose medicine. And another.)
At the farmhouse where I used to live, there were a couple of multiflora rose bushes that had been tolerated as ornamentals–it is a beautiful species–but it grows wild everywhere here. In fact it’s extraordinarily difficult to restrict or eradicate because the gracefully arching canes that make it so aesthetically pleasing even when not in flower (well, I think so) will root wherever they touch the ground, and it tolerates many types of soils and habitats. “In Ohio, it is especially troublesome in the southeastern part of the state” <– understatement (source).
Its thorns are prolific and unusually vicious: I’ve had minor pricks that barely drew blood continue to ache for days afterwards. They can be strongly recurved and seem to reach out and grab you, snagging absolutely every part of you and your clothes. It is universally loathed by people who live or work in the countryside.
But not me. Early on I formed a certain grudging respect for this rose. Yes, she hurt me a lot. Tore up some of my clothes. But she’s a fighter and a survivor–nay, a conqueror.
And yet she’s also every bit a Rose, that millennia-old symbol of love, beauty, and sensuality. In June she is covered in fragrant heaps of little roses–white, some tinged ever so softly pink, with golden centers–beloved of bees. In fall her branches are beaded with tiny glistening scarlet hips, beloved of birds.
My favorite of her common names is “rambler rose,” but in my mind and heart I have always known her as the Warrior Rose. She has an intense female-warrior vibe that I realize I have barely begun to understand. Now she says we have work to do, and I have no idea what that is going to entail, exactly, but it starts now.
I’m reading Gary Lachman’s biography of Colin Wilson, Beyond the Robot (highly recommended). I don’t know why but I’ve always had an aversion to biographies; but something told me I needed to read this one and I’m very glad I paid attention. His philosophical contributions aside–and those are exciting and thought-provoking–Wilson’s determination, sense of purpose, and industriousness are inspiring. I will never be that disciplined; I have finally realized after years of trying to force myself to be more organized in planning, executing the plans, and then recording the results that the harder I push and poke at myself, the more obnoxiously watery I become. I am prone to topic-specific brain fog, and it might sound like something you just overcome with sufficient effort, but ha ha ha ha, no. The only way to keep the phlegmatic formlessness in any kind of check is to allow it to do its thing most of the time. Damming it up leads to very bad outcomes. Huh. It’s almost like somebody in the wayback observed the behavior of actual water when drawing an analogy to certain personality types… Too bad some of us just have to learn everything the hard way.
I swear I do listen to music other than Johnny Flynn.
Speaking of water…stick with me here…I was talking to the herbalist and constitutional types maven Rebecca Altman two or three years ago, and she made a rather offhand comment about how phlegmatics have a tendency toward…well, let’s call it historical revisionism. That is, the way they feel about something now is, they say, how they have always felt about it. They might feel differently tomorrow, and then that will be how they always felt. (At least that’s how I remember what she said.) Similarly, they may be terribly indecisive about everything but once a decision has been reached, they always knew that was what they were going to do. Now to me that retrospection makes perfect sense, though I do see how it makes us phlegmatics super annoying to pragmatic melancholics and driven cholerics. Humans make meaning, it’s what we do–and meaning is subjective and thus subject to constant revision and negotiation, as I wrote when I discussed the narrative paradigm theory of human behavior. Well, one of my big lessons of late 2016-early 2017 has been that rather than revising un-self-reflectively and without purpose, it makes much more sense to just craft yourself a better narrative. The keyword there is craft: feelings and opinions are going to change and there is a lot of magic to be harnessed in taking charge of that process.
It’s harder than I expected to put into words. I’m not talking about positive affirmations or lying to yourself. It’s more a matter of trying on different perspectives deliberately, rather than as a passive reaction to events. It’s also about embracing the wibbly-wobbliness of time: changing a feeling about something that happened in the past, for example, and creatively rewriting the narrative you have been telling yourself about it changes how you feel in the present, and thus the future. In the same way it reverberates along the mycelia-like network of non-local consciousness to effect other aspects of your reality.
In Beyond the Robot Lachman discusses Wilson’s discovery that interest is dependent on attention. This means that a thing is not inherently interesting to you or not, you make it so through your relation to it. I would say the same for beauty. This kind of dovetails with something I read in a Thich Nhat Han book (don’t remember which), where he said that your boredom, impatience, or annoyance with a task is proportionate to the amount of your attention that is somewhere else. In other words, when you’re thinking about something you were previously doing, or would rather be doing, or are planning to do, chores seem to take forever. On the other hand, when you are absorbed in the chore at hand you lose your sense of the passage of time and when you’re done, it seems to have gone by quickly-but-not-too-quickly. They say that time flies when you’re having fun, and usually that’s true, but I’ve found that I can make my enjoyment seem to last much longer by focusing intently on the present moment.
Not only that but, as Wilson wrote, that level of concentration and focus opens up a perception of your immediate reality as intensely fascinating, beautiful, and meaningful–he called this perception Faculty X. You suddenly notice something you never noticed before, and all of a sudden you’re totally amazed by it. Faculty X is how you interface with non-local consciousness and then, to put it in terms of an image that came to me last night, it’s like you just reach out and scoop up handfuls of passing magic. Point is, when you start putting such attention into your narrative and your feelings, not only do your inner workings become a lot more interesting in their own right, but you gain some really powerful new tools. It can be fun to play around with too.
Because of music’s ability to stir the emotions, I find I’m able to use it to induce a state of deep absorption in a feeling, especially feelings associated with memories; and from that “place” I can kind of tinker with the feeling-memory link. That’s the best I can describe it; you’ll have to try it yourself. The risk is that you can become confused about events in the past, but then again, that is also the point of the exercise. You have to be willing to sacrifice “what really happened”–that was only ever a story anyway–for what might have been. Choose your targets accordingly and stay very conscious of what you’re doing (as that also is the point of the exercise).
The thoughts that follow are provisional and tentative: I think of them as operating assumptions and working models undergoing beta testing. They’re based on my personal engagement with and experience of the world, my UPG, and are not meant to be anyone else’s model. I have a great interest in the work of philosophy (I take the Ph in my degree seriously) but I don’t claim to be trained in the academic discipline. If I sound like I’m parroting some specific philosopher but don’t attribute it, it’s probably because I didn’t know that person said it first. At the same time, I’m not claiming to be the first to think these things. None came from a vacuum. Some of this, such as the metaphor of Indra’s Net, I already outlined in my post on karma. I’m assured that my worldview, by conventional standards, is “weird,” “crazy,” and “stupid,” and some have found it quite alarming, so I guess that means it’s pretty challenging to the ontological status quo. It feels only obvious to me, which makes it difficult to express; but I’ll do my best. I reserve the right to change my mind…indeed, I think that’s the whole point.
1 – Dreamworlds with no access to objectivity
We’re not able to get out of our own “heads” to observe whatever objective, independent reality might exist. By that I mean, everything we know comes to us through some sense or own mind and there’s simply no way for us to gauge whether those senses are in any way accurate. We are, as it were, trapped in a totally subjective dreamworld which I suspect is co-created by all conscious beings. I think all sentient/conscious beings have a spirit or soul (perhaps more than one, some perhaps shared), which is not the same as the ego/self. The ego/self is conditional and ever-changing according to stimuli filtered through the physical senses and the mind and memory. Thus each individual self lives within a particular iteration of the co-created dreamworld, and while hypothetically we might captain our own dream-ship, in reality most of us are not lucid dreamers. We are absorbed by and largely passive within the dream, and our ego/selves are at least as much a product of the dreamworld as it is of us. I would agree with the Buddhists that our ego/selves are, in that sense, illusory. The spirit or soul(s) is something which I imagine to be essential and permanent, but what it is exactly and how it relates to the ego/self I am not sure.
For some reason, our dreamworlds seem to be filled with suffering. If you buy the metaphor of Indra’s Net for the sake of argument, once suffering first got started it inevitably spread through the whole web. But why it is there in the first place I don’t know. In the New Thought/New Age, it’s believed to simply be a mistake, a delusion, limited to our dreamworlds but not a part of ultimate reality. But that doesn’t explain how and why it exists in the first place.
The fact that our dreamworlds are subjective and illusory does not justify people’s horrid behavior. You can’t simply say, no matter, it’s not really real, because it is real as long as you are dreaming. (As real as anything else, anyway.)
Our relationships with other sentient/conscious beings are nexus points where our private worlds link up to and reflect each other, Indra’s-Net-style, and we get a glimpse of others’ worlds. Based on these glimpses we modify (and are further modified by) our own dreamworlds. Our subjectivity is thus an intersubjectivity. Maybe our spirit-selves transcend this dreamworld, or maybe they move into a different dreamworld (like the bardo?) when our physical bodies die. Maybe we are in the bardo now, that has certainly been suggested. The dreamworlds seem to be able to take virtually infinite forms, just like the ordinary dreams of sleep (dreams within dreams), as evidenced by some of the Bosch– or Carrington-like surreality one can experience during shamanic-type journeys. The forms are clearly not bound by earthly physics or biological evolution. As far as I can tell, the laws of physics and biology only obtain within certain dreamworlds. I guess this could be considered a form of idealism, but a better fit are the concepts of maya as used in Advaita Vedanta and sunyata as used in certain schools of Buddhism. I see this as a form of Skepticism (in the Classical sense) as well.
EDIT: I guess this could also be considered a soft form of subjective idealism, in that I’m not stating that the non-mental doesn’t exist, only that we have no means of knowing whether it exists. And you could say, well in that case, it might as well not exist as that is a purely academic distinction. But I think the distinction is meaningful.
If they aren’t completely solipsistic, our dreamworlds do overlap. We just can’t be sure how much or in exactly what ways. We are interacting with other sentient beings at all times, but (1) we may or not be aware of that, (2) we may or may not be able to perceive them within our dream, and (3) we just don’t have an objective rubric by which to determine how much they are filtered through our dream. It’s sort of like when you’re sleeping and the telephone rings, so you dream that you answer the phone. In this metaphor, an external phone exists, but the one you answer is only in your mind.
3 – Gnosis
Gnosis is something like waking up from our private dream, possibly into a bigger more widely shared dream, possibly into some kind of objective, independent, transcendent reality (if such exists). While we are embodied, at least, it seems to be exceedingly rare for a person to be able to stay in this state of enlightenment all the time, but with dedication we can learn ways to visit it and to stay there longer. Cultural opinions vary on the best means and ends (there are more than one of each).
ANOTHER EDIT: I often hear idealism bashed as mere navel gazing and a pointless waste of time because ultimately you get to a point of having to say “who knows?” and apparently, not generating a conclusive answer is a failure. I would counter that nothing (that I can think of) that we ever experience has a conclusive answer. Everything that enters our consciousness is so inextricably bound into our intersubjective dreamworld that any “thing” is inevitably many “things” and no “thing.” I would also point out that adopting a “who knows?” attitude can be a great boon to mental health, the foundation of establishing truly compassionate and non-judgmental relations with other beings, and–this is important in terms of praxis–a radical opening to gnosis.
On a personal note, I find it very interesting that when I have tried discussing these ideas with Americans and I couch it as a discussion of, say, Buddhist philosophy (e.g., Yogacara or Madhyamaka), my interlocutor will often receive it with a certain amount of respect and curiosity, if not agreement. But if I made the same arguments but described them as my own opinions, the reaction is generally a mix of derision and worry about my sanity.
4 – Magic
Magic, in my humble opinion (actually humble for once), is pert night useless if it doesn’t help us at least understand that our private reality is a kind of dreamworld among many dreamworlds (“jailbreak your mind”). I see magic as akin to lucid dreaming in the sense that it lets us change the rules, manipulate the architecture, of our dreamworlds as well as peek into other dreamworlds and achieve or receive gnosis. In this sense I think Dion Fortune’s definition of magic as “a change in consciousness in accordance with will” is quite accurate. The New Age notion of “creation of reality” is thus both true and untrue–yes, we are co-creating it, but so is everyone else. No one has full control over or clear perception of their own dreamworld, let alone anyone else’s. You have to be a boss wizard to even put your hands on the steering wheel. Yet knowing it’s a dream gets you that much closer to waking up. The more cognizant you become that it’s a dream, the more dreamlike your dreamworld starts to behave, with time getting more wibbley-wobbley and timey-wimey and non-linear and synchronicities multiplying and strangely allegorical and symbolic events happening. Stuff gets weird. At the same time, this is why magic actually does work. Magic is simply how dreams work.
One implication of this is that we don’t actually need any ritual trappings or spells, and I suspect that is true, but perhaps you have to get way more lucid to do it reliably without the props.
5 – A singular, panpsychic, fractal-ish universe (monism)
I find the notion of a multiverse entirely unpersuasive. I mean, there’s not even any proof of it (nor can there be, as I understand it) within physics–it’s purely a hypothetical thought experiment designed to try and wiggle out of the otherwise-inexplicable. “Universe” by definition means all things, so if we found another one, we’d have to subsume both of those in a greater universe, and so on ad infinitum. In that sense, I am a monist and non-dualist. This could be considered a form of pantheism, but I guess that depends on how you define a theos. However, I suppose there might be other dreamworlds in which you have other egos/selves. That would be cool. I’ll have to think more about that.
I like the idea that the Monad possesses, or better yet is, some form of consciousness (panpsychism in the broad sense, not the ridiculous version some materialists are trying to palm off on us). I find the concept of lila in Indian philosophies to be a very appealing way of modeling creation and existence (a sort of outflowing of pure divine bliss). My experiences of gnosis so far have been blissful, but ultimately I guess I don’t have any way to know.
It could be argued that, insofar as I’m in a dream, I can’t really know who is actually sentient/conscious and whom I merely dream to be so. I have to concede it. Skepticism (in the Classical sense) ultimately leads on to solipsism, and there’s really no way to argue your way out of that. I believe others to be real because if I am real, it only makes sense that others are too; however, it’s possible that I only ever interact with/relate to my dream-versions of others. Regardless, I think the best operating assumption is that everything else is as much a sentient, agentic, in/spirited entity as I am and that we are all part of a Monad/Universe which I would prefer to believe is conscious. I mean why not? Consciousness exists, it has to come from somewhere. If it exists somewhere, it is at the very least part of the Monad/Universe. Does this mean that we are one and the same as the Monad, or are we derivative yet within it? Damned if I know. How would you even divide a monad, isn’t that an oxymoron? I think it might just be a question of your scale of analysis, fractal-like. It’s turtles all the way down.
In my dreamworld, I have had experience with sentient/conscious non-embodied beings just as I have with embodied ones. So from my experience, at least in my dreamworld, consciousness is not consubstantial with nor confined to physical matter. And I have felt/sensed what seemed to be consciousness or maybe something like mana in ostensibly inanimate “things” such as stones, water, and so on. Of course, though we may identify these as single entities, like us they are full of smaller beings–bacteria, fungi, moss, algae, etc. Their consciousness may be manifold, and so might ours. Again, it is fractal and a matter of scale. As above, so below. In “‘Animism’ Revisited: Personhood, Environment, and Relational Epistemology” (Current Anthropology 40:S1, 1999), Bird-David proposes the concept of the “dividual.” Unlike an individual, the dividual is not atomistic but constituted within and by his/her relationships. This is one reason why ego/selves are contingent and illusory and not bounded or permanent.
If spirits can be without physical bodies, I suppose one could make the argument that there could be physical bodies without spirits and without consciousness (i.e., inanimate things), but as I said I think best practice is to treat “everybody” as “somebody.” Just in case. I can’t see any a priori reason to assume that a rock, say, or a tree, or the entire Earth, or the Sun, etc. etc. don’t have sentience/consciousness. In order to make such a claim, I feel I’d have to fully understand all the possible dimensions and manifestations of consciousness, which I don’t. Not even within my own particular dreamworld. Perhaps all consciousness is just a fractal iteration of the Monad? If that’s true “we” (the Monad) would be effectively looking in a mirror whenever we perceive or interact with “other” consciousnesses.
6 – A few practical implications
As I said, I think best practice is to err on the side of compassion and treat all the “others” in our dreamworlds as objectively real, conscious/sentient, and intertwined with ourselves. Dreamworlds are best viewed as interpenetrating. I honestly believe that’s as good an approximation of reality as my brain is likely to ever get to, but I also think it’s a major part of just not being a jerk. To paraphrase Uncle Al, Love is the Law–or might as well be. Everyone else is suffering already, let’s make an effort to not add to it and even to alleviate some of it.
In my view, given the nature of karma as previously described, every time a being realizes the impermanence, illusion (maya), and emptiness (sunyata) of their dreamworld it benefits every other being. Waking up is a legitimate way to help alleviate the suffering of all.
Speaking of which, this seems like a good point to correct what I think is a misapprehension of Buddhist philosophy, with the inevitable caveat that there are many schools of Buddhism. It’s a big, big tent. But all the schools I know anything about are united in this: Buddhism is not about resigning yourself to your place within the status quo and learning to be happy with it. Like Gnosticism, Buddhism is a set of techniques for lucid dreaming and ultimately awakening. It was, and remains, radical because it doesn’t require gods, gurus, lineages, monasteries or temples, marriage or celibacy, poverty or wealth–but it also doesn’t preclude them. It doesn’t even require that you accept a single article of faith except for the possibility that if you try the techniques, they might reduce your suffering. Reducing pain is just the entry point, though. Now like every religion, or set of techniques that evolved into a religion, Buddhism as we know it has all those lineages and temples and hierarchies and so on that its own teachings emphasize you don’t need. I don’t think that invalidates the teachings. (I would say the same of Christianity.)
Seeing this all spelled out in writing, I ask myself (yet again), why magic? Honestly, I go back and forth with magic. We have an on-again, off-again relationship. Magic is a lot of work, much of it dull as dirt, for very unpredictable, strange results. It’s rarely the shortest or simplest method to get from Point A to Point B. I would argue that the reason magic has the weird results it does is because that is how dreams work. Dreams are a mysterious combination of the inappropriately and inconsistently logical leading to the totally absurd, coupled with liberal symbolism, allegory, and analogy. Magic makes connections bizarrely in the same way our minds make connections bizarrely.
However, if you’re only using magic to manipulate the dream, without realizing that it is a dream, I would respectfully ask why you bother. For example, in my dreamworld, you have to have money to eat, and I like to eat, so I need to acquire and use money. I don’t see any reason not to use magic to hack the dream so that becomes easier, and lord knows it is more interesting than the drudgery that is known as “earning” a living. If magic reduces that drudgery and adds a little color, that’s reason enough. But only because I also am learning to dream lucidly and even awaken entirely, if that is indeed possible. Of the two, I put the greater emphasis on the latter set of methods, because otherwise I would just be magically rearranging deck chairs on the Titanic.
Returning to the topic of animism, I think the metaphor of Indra’s Net, taken to its logical conclusion, presupposes animism (sensu lato) because literally nothing exists which is not in the net and no one jewel on the net is ultimately different in nature from the others. Therefore if any one is animate, all are. And in this sense, I can call myself an animist–but I’m no longer sure if that is the most useful descriptor.
For the past year or so, it’s been all solve and no coagula for me, but I think I’m finally beginning to get a vague sense of solidity. I imagine it like the first dream of the benben stone coalescing within the chaos of Nun, just a slightly denser bit of void, or a twinkle in Atum’s eye. I don’t yet know what shape it will take or whether I will alight upon it, and whatever I write about it at this early stage will probably be embarrassingly rambling, clumsy, and naive. Yet it seems like a good time to try and thrash it out.
At this moment peace of mind is hard to come by, and I look back on easier times and think what I wouldn’t give for a little equanimity. (“Serenity now!”) But just realizing that I want peace of mind actually gets me a little closer to it. Meanwhile, I think magic is becoming more of an ontology for me than a practice per se. Being such a newbie, I never had what you’d call an intensive or adept magical practice, but at any rate, right now simply living magically in an entangled universe is enough. Spells, rituals, offerings, incantations, what have you are all complications I can’t deal with.
A question has been bouncing around in my head, not really a question so much as a contrast, between seeking to experience and be in the world with as little abstraction or analytical overlay as possible (i.e., gnosis as I understand it) and seeking to actively participate in the shaping of the world according to one’s desires through magic. Far be it from me to tell you your business, but for me the latter is dependent on the former. My biggest struggle when it comes to magic (as a practice) is that I perceive the universe to be thoroughly entagled, an Indra’s Web, and my mind as I have always known it is a pitifully inadequate tool for navigating such a reality. When I have taken action to improve the circumstances of my current incarnation I get a lot of synchronicities in response that suggest my tiny actions are having bigger effects, and yet I suspect that it may be more due to the change in my consciousness than to the specific actions themselves. (Paging Dion Fortune…) Which is not to say that magic is only about intent or (gods forbid) vibrational level; but perhaps in spite of myself I leveled up in terms of gnosis. It’s just one metaphysical proposition among many, but the only ontology that has ever really made sense to me is that embodied human life as we know it is a virtual reality, or a dream. Occasionally we get a glimpse of the programmers’ code, or half wake up for a moment, but mostly we mistake it for the only and ultimate reality. I see no reason not to dream lucidly and make your incarnational circumstances as enjoyable as possible, but after glimpsing that code (mixing metaphors, sorry), I don’t know…it just feels a little hollow. (Cats in libraries indeed.)
I’ve been reflecting on how I got here, in case it gives me any idea of where I’ll end up next. I often read that the practice of magic is all about power, or at least about self-determination, but what brought me to this point was just the desire to see more of that Code. From an early age I sensed aspects of reality that I felt certain were real but which I couldn’t quite grasp or directly interact with. One form this took was ghosts, another was some kind of mental communication with someone or something who knew things I didn’t, another was apparently feeling others’ emotions. Mainstream ontologies insisted this unseen world didn’t exist, but I knew that was bullshit and became convinced that the unseen was realer than “reality.” I read a lot of mythology and folklore trying to learn more about this elusive Otherworld. When I was about 12 I started making an active effort to communicate with it. I got my first tarot deck. Come to think of it, it might have been some other unique cartomantic deck. I can’t for the life of me remember what it was called, but it had Egyptian deities and the backs of the cards were orange. I saw it behind the counter at Tower Books (aging myself) and eyed it furtively for a long time before finally getting up the courage to ask the cashier to get it out for me, and my mom for money to buy it. In the end I couldn’t make much sense of it, but I had been bitten by the divination bug. I tried my hand at runes, and had especially good success with Yijing (I Ching) casting. A few years later I started with astrology.
We moved to a part of the country with a mostly Latino population and I became interested in curanderismo, but didn’t have any obvious way into that community. At the same time my aunt and cousin kind of got into Wicca. It was all intriguing but I remained an outsider looking in. In retrospect I realize that what I wanted, and what I needed in order to commit, was some kind of incontrovertible response from the Other side. I guess ghosts weren’t enough. I didn’t want power, what I wanted was to have faith. All I knew was, I sure as hell didn’t want to be in the driver’s seat, but I was desperately hoping somebody was. The reality I knew as a teenager was not something I dreamed of controlling, but of escaping. Had I known more about Gnosticism at the time, I probably would have gotten really into it, as I understood the Black Iron Prison at a visceral level.
Anyway, fast forward, I found a copy of The Teachings of Buddha in the nightstand drawer in a Los Angeles hotel and kept it, delved into Buddhist and Advaita philosophy for several years, and had my first encounters with Shinto, got disenchanted by science, made a decision to re-enchant. But now I didn’t want to escape the world but to engage with it more fully. I was still trying to read the code but coming at it from a different angle. Strangely, the virtual world became more poignantly beautiful to me once I had had some incontrovertibly real experiences of the Otherworld.
Would (neo-)paganism get me closer to it? I wondered. No. It lacked an ontology/cosmology/theology that was as concrete as my experiences of the Other, and all these pantheons of gods and goddesses of this or that abstraction, or worse yet “the” God and “the” Goddess, just didn’t feel real. While I’ve always accepted polytheism as the most likely scenario, I struggle with understanding what a theos is. Even now, my experiences with “deities” take two forms–either I have a sense of something like a manner-of-being-or-doing-with-its-own-awareness, or of a very specific and usually very localized powerful noncorporeal entity, similar to the concept of kami in Shinto, which is why Shinto appeals to me so much.
To take a concrete example, Hermes. There’s much talk across these magical internets about trickster deities, among them Hermes, and if you look at his list of attributions he’s certainly a god for the modern age. But the only Hermes I have ever experienced I can sort of approximate as a conscious liminality which is also an Axis Mundi that can be traveled between worlds. Hermes to me is (for lack of a better term) a state of awareness, a mode of experience and of being-in-the-world. Not a god of thresholds, but a conscious Thresholdness. It’s very hard for me to think of making offerings or petitions to Thresholdness, to Liminality. I can’t dial “him” up like a person (I tried); the closest analogy I can think of is it would be more like temporarily plugging into another dimension. It’s that vast. This being doesn’t speak to me in words; “he” simply is present or not present in any given quality of experience. I can’t help but think that maybe people in antiquity had a similar experience, given that, as I understand it, Hermes basically means “Boundary-Marker.” Although not the same being, my experience of Shiva has been very similar in type. I realize the irony as I type this, because language forces me to render this in terms of the very abstractions I’m trying to avoid, yet the experiences are quite concrete.
This way of relating to powers feels very primitive (in the phylogenetic sense of ancestral, of the root) to me, free-form and highly individual in a way that we commonly shorthand as “shamanistic.” However, absent the community service part of the job description, I can’t call myself a shaman. Still, I find this freedom and individuality really appealing, and authentic, and grounded in a way that, for the moment, requires further exploration. It feels like Code. So in practical terms I find myself cycling back to my entry point into magic, meditation. But instead of a discipline it’s now a reprieve.
“The experience of Crossing the Abyss is triggered by a liminal rite and results in a series of liminal experiences in our everyday lives. It describes nothing other than the actual process of crossing the Abyss, i.e. the passing over the visionary threshold that lies between creation and divinity – as well as hopefully a safe return of the practitioner into creation. The term is not specific to a particular rite or tradition of magic but describes an underlying pattern of human existence: When we cross from creation to divinity we are stripped bare of all created forms that we hold as part of our own being: our body, our ego, our memories, our mind, etc. What passes through to the other side of the threshold is the individualised spark of divinity that we carry within ourselves. Rather than the crossing itself, it’s the process of re-integration into the world of creation upon one’s return that can be the even more problematic and painful experience.
“Wether we go through this experience as magicians or non-magicians, the crossing of the Abyss comes with the end of meaning as we knew it – and the beginning of a journey towards a new kind of meaning. The magician is supported on this path through a brief encounter of divinity as well as the fact that they chose to undertake this journey voluntarily.”
(My emphasis.) Though I have not magically undertaken anything that could be called crossing the Abyss, I was struck by how much this description resonated with other experiences I’ve had–in fact, with a pattern of repeating experiences that has dogged me my whole life.
Maybe it’s that way for everybody and other people just don’t talk about it? I don’t know.
In his interview on the Rune Soup podcast, Dr. Jeffrey Kripal said that one’s world should end at least twice before one settles on a belief system. The first time your world ends, you often simply reject your previous belief system and latch onto whatever convenient system presents itself, overzealously. The second time your world is destroyed, you realize that worlds are constructs prone to collapse, and that all belief systems are necessarily provisional and incomplete. Maybe my worlds are just especially fragile, but I’ve lost count of how many have been blown up at this point. I’ve also watched as others’ worlds were destroyed. I learned at a pretty young age that lesson about provisional beliefs.
Well, my life is once again in the process of falling apart and reassembling itself in weird, unforeseen shapes (a process that probably started when my mom died last October but which is really picking up steam now), and after reading that post at Theomagica, it occurred to me that every magical initiation is also “triggered by a liminal rite and results in a series of liminal experiences in our everyday lives”, “comes with the end of meaning as we know it–and the beginning of a journey towards a new kind of meaning”, and “it’s the process of re-integration into the world…that can be the even more problematic and painful experience.” I imagine (since I don’t have direct experience) that there is a difference of degree between these initiations and the death-within-life that is the point of crossing the Abyss. But it underscores something I do have direct experience with, which is that there is no one magical initiation–one spirals back and re-initiates over and over in one’s life. At least, that’s true if one remains involved in magic.
And initiations always come at the least convenient times, and it’s very hard to explain to non-magicians why suddenly I need 11 hours of sleep every night, have no energy, and am not all that fussed about finding a job or anything else I “should” be worried about.
As you might have guessed, I am currently going through another one of these initiations. Into what, I don’t know. First there were a bunch of synchronicities. The first ones I noticed during this go-round started shortly after I finished reading The Chaos Protocols. In it, Gordon suggests a version of the Headless Rite which can serve as a self-initiation. The result, says Gordon based on his experiences, is a sensation “almost as if you dropped a depth charge into the ocean of the spirit world. Some things get cleared away, some things get shaken loose and some things come aswimming.” During this time, I started doing two things: preparing to launch my own business, and paying more attention to my ancestors (as in physically visiting their resting places, which was formerly not an option as I didn’t live in this state). But I did not do the Headless Rite. In fact I haven’t done any rite or spell from the book. Yet right afterwards this chain of syncs started with several related to headlessness, then ones related to road-opening and to my ancestors, and then things just started to…solve (so far no coagula). Divination confirmed that I might as well strap in for the ride, because I am sure as hell not in the driver’s seat.
Basically, Gordon argues that, unless you are a king or super-elite, Jupiter is not your god, he’s the god of people who actively oppress you. You’re better off working with one of the many civilizing trickster figures who, in spite of their rather bizarre senses of humor, seem to generally like helping a brother or sister out (albeit for inscrutable reasons of their own).
Miller, on the other hand, says that the bad acts of human elites are not a reflection on the nature of the deity, or at most just one side of that deity. With deities we are working in the realm of myths and archetypes. Jupiter is the god of abstract principles of wealth, sovereignty, and lawful gain (though these can manifest materially), not of specific people, instances, or acts, and thus is the friend of anyone who wants to have these things in their life.
Now, I have not really worked with Jupiter magically so I have no experience on which to base an opinion, and the two sides of this argument both seem reasonable to me. (Never really been drawn to Jupiter that much. I just don’t like that much beard.) But pondering where I might tentatively stand on the issue is an interesting thought exercise.
I do know enough to understand that the Roman deities were/are not the same as the planets named for them, but the personae and planets are deeply intertwined astrologically and, I think, shed light on one another. Jupiter is both my chart ruler (ruler of my Ascendant) and solar dispositor (ruler of the sign my Sun is in), as well as the ruler of the house my Sun is in. Jupiter is also exalted in the sign of Cancer in my chart, disposes some other planets besides my Sun, rules another angle besides AC and conjoins a third, and is involved in a lot of other aspect patterns. So the point is the planet has a lot of juice in my horoscope and wins a lot of essential dignity points.
In contrast, Mercury conjoins my MC and opposes Jupiter. Now Mercury is in detriment in the two signs where Jupiter is in domain (Pisces and Sagittarius), which in mythic terms makes sense as Mercury’s antinomian trickster nature (though it is much less emphasized than that of the Greek Hermes) is at odds with Jupiter’s rulership of rulership. In Jupiter’s house, Mercury can’t Mercury. Or at least not as well. My natal Mercury is essentially weak, but gets a fair bit of accidental dignity by association with other planets, angles, and so on. He too rules two angles, for example. Jupiter and Mercury are even co-rulers of the decan my Sun resides in. The polarity between these two planets, particularly as they conjoin opposing angles and rule opposing angles, is an axis that seems to organize my whole chart, and my life activities and personal proclivities have followed suit. So Jason and Gordon’s debate almost seems to re-enact the dynamics that go on in my head all the time.
I am also reminded of when I was in grade school and my stepbrothers were big into Dungeons & Dragons. They were two-and-a-half years older than me which at that age is rather massive, and they’re identical twins. When they needed a third person to play D&D, I was drafted, mostly against my will. My characters were always killed off in short order so I finally refused to participate anymore. Anyway, I don’t remember a whole lot beyond that except that you would choose your character’s orientation toward law and order and good-vs.-evil, so you would be “lawful good”, for example, “or “neutral neutral” and so on. (Ever the goody-two-shoes, I liked to be lawful good.)
Astrological Jupiter is lawful good. One of the quintessential aspects of Astrojupiter that often seems to be missed is that his domain deals with society and social institutions. That’s why you get the otherwise rather motley assortment of things he rules: law, higher education, religion, general embiggening. If you look at these things from the perspective of ancient Roman culture, they’re all aspects of Romanitas. Religion (religio) for example was not about personal faith but about participation in public ritual. And in this case we’re not talking about law in the Saturnian sense, as a set of constraints, but as the sociopolitical organization of the state. They are things that defined “civilization”.
So it occurs to me that whether you view Jupiter as a friend or foe might have a lot to do with how much social legitimacy forms a part of your personal model of success and achievement. Jupiter is all about legitimacy because he basically decides what that is in the first place. Whereas to embrace a trickster-centric lifestyle, or magical practice, means you pretty much have to be the kind of person who likes to rebel, stick it to The Man, and take risks. Not everyone is up for that. I think left-hand-path/right-hand-path is an oversimplification, but perhaps this is a more complex and nuanced version of that dynamic. It’s not to say that you can’t achieve conventionally-recognized models of success working with a trickster, but you can’t do it while wearing the white hat. You have to be alright with a grey one. Of course if you’re doing magic, you’re already halfway there. (And I should probably note, I’m not trying to psychoanalyze Miller and his approach. Just speculating on general Jupiterness.)
Time for TMI (Tell More Information!). Growing up a disabled female, frequently isolated from society at large (due to being hospitalized so much), my mother clung to two convictions–an extremely romantic, Sir Walter Scott-esque notion of chivalry, heroism and gentility to which she aspired, and a firm conviction that to show any vulnerability is certain doom. Although she was an introvert my mom achieved great success in whatever social circle she found herself in–and they were many and varied over the course of her life, from coal miners to Spanish grandees–because she would go along to get along. She never inconvenienced anyone. She never took up space. She never showed fear or sadness or weakness or ugliness that might make other people feel uncomfortable. “Never make other people uncomfortable” and “never make work for other people” were a litany I heard countless times growing up.
That’s not a criticism, by the way. My mother did what she had to to survive in a world that is very hostile to people like her. She achieved her principal goal of having an interesting life, and was a kind, generous, and warm person. She was also undoubtedly the bravest person I have ever known, because she was one of the most fearful, and she still kept getting up every morning. Not only that, in spite of her disability and constant pain and being a single mother working, in one memorable period, two full-time jobs, she achieved things that plenty of less vulnerable people find too difficult. When the going got tough, my mom sucked it up and came out the other side without a hair out of place. (Remind me to tell you about the time she was offered a modeling career while saving the life of the call-girl her husband* had just abandoned her for.) I think she had an innate knack for glamour magic and would probably have really enjoyed and appreciated Deb Castellano’s work. What I’m saying is, no trickster-lovin’ feminist witch or magician could ask for a better role model; and yet the teachings that were impressed on me were to always color inside the lines and be scared. I was wrapped in a veritable cocoon of “ladies don’t…” My mom wanted to keep me safe and protect me from the kind of terrors she faced every day just going about her life, and to ensure that I wouldn’t have to work quite as hard as she did for a little social mobility.
My point with all this, is that you can probably understand how I am conflicted about where I stand on all this Jupiter business. I roll my own eyes at what a moralizing, people-pleasing goody-goody I can be. Yet I’ve always been too much of a weirdo and an idealist to ever get social approval and I am trying to embrace and grow into my inner Persephonic-Luciferian punk witch.
There is also a very real question here: In The Chaos Protocols and many times on his blog, Gordon has speculated that the planet’s super-elites not only have a different value system than we do, but probably even a different cosmology. If that is true, it stands to reason they would have different gods. Gods of things that are important to people with a vested interest in promoting inequality and hierarchy. That sounds more archonic than godly, I suppose, but we humans don’t really grok gods so why couldn’t such unpleasant ones exist? Why would we automatically trust the word of history about the nature of specific deities, knowing that history is always just one biased point of view?
I’m planning on exploring these questions a little more in my next post, from a different angle.
Hey everybody. Long time, no post, huh? I am working at a temp job which is mind-numbingly tedious and at the end of the day I am fried and have no writing in me. This could, possibly, turn into a permanent position and I don’t know how I feel about that. It’s a question of whether the fear of continued unemployment is greater than the fear of this particular employment.
Anyway. I think we’ll all be musing on the implications of Gordon White’s Star.Ships: A Prehistory of the Spiritsfor a long time, and hopefully this will generate an ongoing and edifying conversation. I have the feeling that this root will produce many and varied branches. And so with that in mind, here are my preliminary thoughts.
Recontextualizing magic and human history
When I was a teenager and living in Spain, one of the princesses got married in Sevilla, where I lived. Prior to the wedding the city went to great pains to get spiffed up, which included laying new pavement in the Plaza de los Reyes, between the Cathedral and the Alcázar (the royal family’s residence when they are in town). As soon as they took up the old cobbles, they started turning up archaeological remains, including the place where people would do their ablutions before entering the mosque (now the Cathedral). They got down to the Visigothic period and then basically said, “Eh, fuck it.” They could have kept digging indefinitely: under the Visigothic would be the Roman layers, under that the Greek and Pheonician and Celtic, under that the Bronze Age, then the Neolithic, and on and on back to who knows when. They couldn’t possibly go all the way down to bedrock before the royal wedding, and the archaeologists probably didn’t have the funding anyway. So they just stopped at an expedient point, backfilled, and called it good.
That memory kept coming back to me as I read Star.Ships. It’s a good analogy for what our historical understanding of magic has been until the recent attempts to recontextualize it. On one level, we surmised that some form of magic went way back into our “primitive” past, but after you pass the PGM and Alexandria, you start to lose the threads. Plus there’s the whole materialist orthodoxy to struggle against, so we collectively said, “Eh, fuck it.” We picked an expedient place to be the beginning of the WMT and called it good.
In Star.Ships, Gordon is arguing that, by taking a synthetic (as in “pertaining to synthesis,” not as in “fake”), cross-cultural, and comparative approach and using multiple lines of evidence, you can in fact trace magical threads into the deep past. And in doing so, you discover some interesting things about human history generally–because it turns out that magic is intricately intertwined with the story of Homo sapiens.
Now I have to say this was extra exciting for me because the research I did for my dissertation was synthetic, cross-cultural, comparative, and relied on multiple lines of evidence. It also had everything to do with magic, although I wasn’t allowed to say that out loud. My research was profoundly out of step with the current intellectual mode in archaeology. Cultural anthropologists generally thought it was very interesting, and my advisor (who got his Ph.D. in 1980, a very different time intellectually) thought it was, to use his favorite word, “delightful.” He was perpetually baffled by my utter failure to secure any grant money. At first I was too, but after a few years I got savvy to what was happening. But I finished it anyway, because fuck that. I am of the opinion that anthropology is by definition cross-cultural and comparative, and yes, that has led to racist excesses; but to disavow that methodology is to scuttle the entire project of anthropology and archaeology. Star.Ships is what I imagine a Ph.D. thesis would be like if archaeology weren’t forced to maintain its methodological materialism and scientism (or would be if Gordon added 100 pages of boring literature review) and I feel totally vindicated by it. Gordon has repeatedly emphasized (in the book and subsequent interviews) that comparison per se is not bad, indeed quite the contrary, but it’s important to be discerning about your comparanda. In Star.Ships he has presented well-researched, intellectually rigorous, and parsimonious arguments that meet that standard.
Challenges to orthodoxy
Scarlet Imprint promised that “minds will be blown” in reading Star.Ships. And my mind was no exception.
In fact, I noted with some interest that the things that blew my mind were generally different than those that blew Gordon’s podcast interviewers’ minds. For example, I already knew about Göbekli Tepe and that Homo sapiens lived alongside other hominins for longer than we have been solo. But I was surprised at how persuasive I found Gordon’s evidence regarding a Southeast Asian/Sundaland home for sophisticated palaeolithic culture, and the construction and purpose of the pyramids.
In the case of Sundaland, I was simply unaware of the genetic evidence for dispersal from this region, or the very early dates for cultivation of certain crops such as rice and taro. This is something I plan to look into further on my own as it is totally fascinating.
The pyramids were another matter. Although I have grown a lot intellectually since leaving academia (ironically?) and no longer accept a priori the judgments of knowledge-production factory hacks, I still have been skeptical of some alt.history claims about, e.g., the age of the pyramids. In part that’s because I was mainly exposed to the more wackadoodle end of the alt.history spectrum (AAT et al), but the bigger issue was that I am not an Egyptologist. We can’t be experts in everything, and it falls to each of us to decide whom to trust in the areas where we lack expertise. Too often, we award that trust based on membership in our in-group (however we define it) over actual knowledge. For me, academic archaeologists have been my in-group for virtually my whole adult life. Yes, I know some of them are cranks, a disturbing number are misogynistic pigs, and then there is Zahi Hawass, who is in an asshat league all his own; yet, being familiar with and mostly secure in the methods of archaeological knowledge production, I accepted the general Egyptological wisdom that the pyramids were tombs of the pharaohs. I mean, that “truth” is so widely accepted within academia and conventional history that I am ashamed to say it honestly never occurred to me to challenge it. I could imagine challenges to the dates, say, or the construction methods, but I accepted the purpose as a given.
It is generally held by archaeologists that, given enough time and Turks*, even humans armed only with stone tools can build a monument. But the data that Gordon presents now make it clear to me that the reign of Khufu was simply not long enough, nor the entire population of Egypt big enough, to build the Great Pyramid with copper tools during his lifetime. Similarly, I knew that no mummies had been found in the pyrammids, but accepted that this was due to grave robbing. I had never even heard of the heb sed ritual and how it related to the architectural complexes surrounding the pyramids. Anyway, long story short, my mind is now thoroughly blown by the fact that there aren’t more challenges to the tomb hypothesis even from within the hoary halls of academe.
I can’t help but get a little chuckle over the irony: Materialist-scientistic academics are utterly resistant to the idea that myths encode real history (unless, of course, that history can be boiled down to something entirely material and un-mythic in nature), yet are completely hogtied by their own mythology. But ’twas ever thus with zealots–they can’t see that their beliefs are beliefs.
*The Turks thing is kind of an inside joke, referencing the large numbers of (Ottoman) Turkish laborers employed by early Egyptologists and antiquarians.
My dissertation research focused heavily on prehistoric Japan, a subject not well known in the West. Partly this is because Japanese archaeologists only started publishing in English relatively recently, and few Westerners have been willing or able to do the work necessary to learn Japanese language and culture sufficiently well to work with Japanese archaeologists. (And probably not by accident, none of them–so far as I know–are women.) The Japanese are as insular as the British, both geographically and culturally, but their language is more inconvenient for Westerners.
Although Gordon doesn’t really go into it, I think that Japanese archaeology offers some really tantalizing hints that Sundaland may indeed have been a center of Palaeolithic human occupation and subsequent dispersal. For example:
Gordon mentions the findings of a 2013 genetic study showing trans-Pacific contact in Ainu blood samples, going back possibly as far as 10,000 years ago: “If you are looking for the smoking gun for global sea travel right at the end of the Ice Age, then this may turn out to be it” (p. 70). This was exciting for me because I have long hypothesized that the Ainu (and before them, perhaps the Jomon, who most anthropologists believe were ancestral to the Ainu) were sailing to Alaska, if not further down the North American coast. We have archaeological and ethnographic evidence that the Ainu and Jomon were/are deep sea fishers, hunting big sea mammals on the open ocean. From the islands of present-day Japan it is but a short hop up to Sakhalin, then to the Kamchatka peninsula, then along the Aleutians to Alaska. Japanese fishing floats wash up in Alaska all the time (I own three that were collected in the 1960s, and a friend of mine found one just a couple weeks ago), which suggests that the currents facilitate, or at least don’t impede, travel in that direction. Next, though I can’t quantify it, I have always felt impressionistically that Ainu art (e.g., as reflected by their textiles) is stylistically reminiscent of the art of the Pacific Northwest. And since the 1970s, the Ainu have taken to carving totem poles which they describe as a nod to their cultural affinity with Pacific Northwest Coast peoples. That can be–and has been–put down to environmental influences: the Ainu and Pacific Northwest Coast peoples are all “affluent foragers” living in food-rich environments around the north Pacific. But, between you and me, I don’t think that’s enough to explain it. Now we have genetic evidence that suggests I was right.
The Japanese language is something of a mystery. It’s classed as an Altaic language along with Korean and Turkish (among others), and is recognizably similar to Korean, although not as close as you might expect for countries that geographically close. It has been suggested (I don’t remember by whom) that Japanese is descended from a dialect of ancient Korean which is now extinct. I think that’s a likely possibility, but many linguists have noticed that Japanese has some vocabulary which is probably Austronesian in origin, and Okinawans even more so. Quoth Wikipedia, Austronesian “is a language family that is widely dispersed throughout Maritime Southeast Asia, Madagascar and the islands of the Pacific Ocean…” (Sundaland and its diaspora, in other words.) Archaeologically, we know that people from the Korean peninsula began to settle in Japan around 500 BC. It is an unusually clear case of foreign settlement, with people who looked drastically different from the native Jomon population and used different technology. That may be when the Korean elements of what would become Japanese language arrived, becoming superimposed on an earlier, perhaps proto-Austronesian, language.
William Solheim considers prehistoric Japan to have been part of his Nusantao Maritime Trading and Communication Network, whereof he says, “I now define Nusantao as natives of Southeast Asia, and their descendants, with a maritime-oriented culture from their beginnings, these beginnings probably in southeastern Island Southeast Asia around 5000 BC or possibly earlier.” (I realize this is inside baseball if you haven’t read the book yet.) And seriously, I require an explanation as to why maritime traders in Southeast Asia/Sundaland would not have gone slightly north to visit Japan.
Japan currently boasts the oldest pottery in the world at about 14,000 years old. That means that not only is that pottery completely unassociated with the other elements of the “Neolithic revolution” as defined by V. Gordon Childe (e.g., settled villages, agriculture), but it dates to the end of the Palaeolithic. Pottery of similar age has been found in maritime Russia and Jeulmun pottery of Korea dates back to 10,000 years ago–again, without any other elements of the “revolution.” This earliest pottery was very simple and crudely made, decorated with simple fingernail impressions, but around 5,000 years ago, Jomon pottery became very elaborate. I can only describe it as 3D psychedelia. This was pottery made by hunter-gatherers, people who usually don’t bother with pottery because let’s face it, who wants to drag a set of china all over the landscape? However, around the northern Pacific, food was so plentiful up until recent times, that hunter-gatherers could live in permanent villages (though these post-date the first pottery by a few thousand years). Note that like Sundaland, Japan was not glaciated during the last ice age.
Based on Gordon’s summary of Witzel’s Origins of the World’s Mythologies, Japanese mythology definitely retains some Gondwanan features. For the most part, Japanese/Shinto myth is a collection of barely-related tales about the creation of specific things or places, or vignettes about the deities. This isn’t unique to Japan, but, given the Sundaland-adjacent geography and the apparently Austronesian stratum in the language, it could arguably be a holdover from pre-flood Sundaland.
When the Kennewick Man skeleton (dated to about 9,000 years ago) was first analyzed by biological anthropologists, they compared his facial morphology to anthropological databases with measurements from thousands of individuals grouped by culture and geography. These measurements are the same ones used by forensic anthropologists to identify missing people’s skulls. KM was found to be most similar to the Ainu (the Wikipedia page says Polynesian/Southeast Asian, but James Chatters personally told me Ainu). And the Ainu have been recognized to be the most similar of all modern groups to the ancient Jomon. Chatters speculated to me that KM’s features were of a putative type ancestral to both Ainu and modern Native Americans. The most recent genetic analysis, from 2015, indicates that KM is closer to modern Native Americans than to any other extant group. However, as mentioned above, it is very possible that KM falls within the period of trans-Pacific contact after the flood. KM’s maternal (mitochondrial) DNA haplogroup is X2a, of which Wikipedia says, “Sub-group X2 appears to have undergone extensive population expansion and dispersal around or soon after the last glacial maximum, about 21,000 years ago.” Haplogroup X is pretty rare generally, even in North America, but unlike the haplogroups more common in Native Americans, X is also not common in East Asia. It is found in low levels in Southern Europe, Caucasia, and the Near East. This suggests that the conventional model of the settlement of the Americas (East Asians crossing the Bering land bridge) is insufficient to explain the observed genetic variation, and that KM belonged to a population with a different ultimate source. Although by itself the distribution of Haplogroup X cannot confirm Gordon’s hypothesis of post-glacial maritime diaspora, it is consistent with such a model.
So basically, everything about Jomon Japan has been regarded as a weird, isolated mystery. But what if it was instead the northern hinterland of Sundaland? Could it show us a glimpse of the cultural complexity that once existed, or be an analogue for the embryonic civilizations of Sumer, Egypt, and Harappa?
I don’t have an answer to that. I’m just spitballing here. I’m no more expert in the archaeology of Southeast Asia (or the Palaeolithic-Mesolithic transition at the end of the ice age) than I am in Egyptology–but now I have learned my lesson about accepting any just-so stories.
In no particular order, here are some other thoughts engendered by my reading of Star.Ships:
Boats and seafaring were way more important, way earlier, than has been recognized.
Europe was a really crappy little backwater for most of history.
Our relationship with certain deities–such as the Civilizing Trickster and Underworld Goddess–is much older than previously recognized. This is not necessarily saying that all Civilizing Tricksters are the same Civilizing Trickster, but it does raise some interesting questions. (I don’t have answers.)
Fears of cultural appropriation in magic pale in comparison to the ancient roots that all magic appears to share.
It occurred to me that the modern space programs are, like magic (and as Chris Knowles has argued, they are often the same thing), recontextualized as a much longer-term human project to connect with the stars. But what does it mean that this project is now framed in materialist terms? (I have a horrible vision here of some monstrous Neil deGrasse Tyson x Zahi Hawass hybrid.) What happens to Nuit when she is reduced to balls of flaming gas in empty space? Do we have to relocate the Otherworld? Or is materialist space science/travel merely building an addition onto our virtual reality prison?
This last point gets us closer to the heart of the book: Ultimately, Star.Ships asks us magical folk to take back our reality and our rightful role within it. I remember once in college when a pre-med friend of mine was opining that only M.D.s should have the right to be called “doctor,” and I was like, “Excuse me, Sawbones–philosophers were the original ‘doctors’ back when you were just a bunch of filthy barbers.” Like the non-medical doctors, we magicians have dropped the ball. We were the original philosophers of reality, ours the original “science”; it is our job to interface between our tribes and the world of the spirits, to be the memory-keepers and cunning-folk, but we have ceded our power and authority to the materialists. Now they deny we even exist. And we let them dictate reality to us? The very notion is absurd. So, are we just going to sit back and take it? Are we going to let our people struggle on alone? Can we stop worrying about gatekeeping “authenticity” and start working together to resist the hijacking of reality? Do you accept this “mission at the end of the world”?