Surgery, Surgery

Let’s overshare, shall we? I got some unwelcome news the other day–though it wasn’t exactly a surprise–and sadly, I doubt my sojourn at an Adventist hospital will be anything like the video below. No medical staff in TERF bangs and black leather lab coats. No long-haired singing surgeons. And though the one I’ve got promised me two small tattoos on the inside of my colon, I doubt I’ll be sporting a teensy skull and crossbones in my “anatomy, anatomy… ”

Shucks. My own body is sooooo not “Zydrate” cool. And unlike the character of Amber Sweet in Repo! The Genetic Opera, I won’t be getting anything as simple as an eyelash transplant. Truth be told, I’ve got two different sets of surgical events coming up in my near future. The question at the moment is whether they can be done on the same day by two separate surgeons or not.

But there’s actually a point to this blog post–I’m not just sobbing into a witchy cup of herbal tea.

Surgery as a Liminal Space Challenge

If I have to go through this (and it appears that I do), I want more than the best possible outcome for my old lady body. I want my steel tempered and my temper adamant. I want my Will ‘o the Witch firmly in place, and a surfeit of crispy, creamy offerings tossed to the Guardians of all Thresholds, well in advance. I want to hallow the hospital ground and make like an earnest animist with the spirits of surgical instruments. And even though the Adventist god is not one of mine, I’ll offer respect there too. Pre-surgery hypnosis? That’s on my list. As of this moment, I am in training.

Organizing Preparation

In the next couple of days I’ll be creating a program based on physical, magical, mental, and spiritual steps I can take to prevail in this liminal space challenge. I’m not boasting here–I’m scared and I don’t want to be. I figure if I can approach preparation, surgery, and recovery with everything I’ve learned in my life to date, I can replace that fear with proactive, powerful mindsets and actions. I may fall short of the bad-ass triumph I imagine today, but I’ll certainly be much better off doing this than approaching my wyrd passively, as a “patient.”

So I’ll reaquainting myself with certain books in my library, such as Jason Miller’s The Elements of Spellcrafting and Aidan Wachter’s Six Ways.

Miller’s book contains a method for enchanting not just the larger goal (“a successful surgery and recovery”) but also every single step along the way. He writes:

“How enchantable is your body? How enchantable are your habits? How enchantable is your environment? These are questions to ask when we are doing healing magic. Magic, energy healing, and alternative medicine all help, but they are not going to rewrite your DNA, replace your gut bacteria, or remove the need for effort and change on your part” (pp. 40-41).

Exactly. Words to live by.

As for Wachter’s book, lots and lots of ways to work with the unseen beings and energies of what he calls “The Field.” I’ll be looking to this book (and others) for ways to court and nurture alliances, remove inner and outer obstacles to success and healing, and ways to call in the logistics and support help I’m going to need–that kind of thing.

Other practices that I’ll fold into this will include Ho’oponopono (the real kind), medical self-hypnosis, wards against fragrance and chemical exposures while in the hospital, enchantments for transportation and the highways, blessings and protections for my cats while I’m away, and so on.

Asking the Spirit World for Help

As I’ve said often, I’m a polytheist. I have some wonderful deities that I honor on an almost daily basis (sometimes I miss a day). And I work with and honor my ancestors and make offerings to the local wights. I probably need to get with the wights over there near the hospital, to ask them for safe harbor and safe passage. And there will be a lot of consultation and divination throughout.

There’s a lot to do. I also have to figure out medicare in the middle of all this.

But I do have time to over-prepare. After this blog I won’t be saying much more than what I’ve written today. I believe in secrecy during magic, in cultivating a quiet and determined mind. But I write this blog today because there may be the start of a roadmap here for someone else facing surgery or medical procedures.

The most important element is to approach each surgery as a liminal challenge, a rite of passage, and as an opportunity to “level up.” I expect to be even more of a bad-ass after this, with a much improved quality of life.

“May there be peace between us for all of our days.”

####

Loki and Cards Against Humanity Divination

The night before: three of us sat down to play “Cards Against Humanity” with Loki as our “Rando Cardrissian” fourth (as per the CAH rule book). Loki ended up winning 21 rounds (but came in second). I set his winning cards aside, to laugh about them later. Then I went to bed.

As many people know, CAH calls itself “the party game for horrible people.” But this was the first time I’d played with my fave trickster. In the past, my (adult) kids and I would just blow up a balloon or a condom, drew a face on it, tape it to a chair and call it “Rando,” drawing Rando’s cards at random, just like the rule book says. But playing the game with Loki was decidedly a “leveling up” or at least a “leveling sideways.”

LokiDivinationCAHThe next morning, in moment of near-fatal whimsy, I decided to invoke my trickster god and do a Celtic Cross divination shuffling the 21 cards that he’d won the night before. The reading, which I hoped would shed light on a troubling group situation, is weirdly appropriate…

Signifier (drawn at random): “Profoundly handicapped.” (Me: Well, Multiple Chemical Sensitivity HAS disrupted every aspect of my life…)

1. What covers me: “A micropig wearing a tiny raincoat and booties.” (Me: better that than roaches.)

2. What opposes me: “Men.” (Me: ‘Nuff said.)

3. What crowns me, the best I can arrive at: “Frolicking.” (Me: I’ll take it!)

4. What is beneath me, what I have to work with: “The wrath of Vladimir Putin.”
(Me: Shucks. The Wrath of Khan would have been more fun…but, whatever!)

5. What is behind me, the influence that is passing away: “Gandhi.” (Me: With a patron deity like Loki, I suppose this is understandable.)

6. What is before me: “Harry Potter erotica.” (Me: I can hardly wait. Dibs on Snape.)

7. Me in the future: “A man on the brink of orgasm.” (Me: Will I find him on Fetlife?)

8. My environment in the future: “White-man scalps.” (Me: Could have an influence on public policy in this country. What say all of you?)

9. Hopes and fears: “The Pope.” (Me: Definitely a fear.)

10. What will come: “Getting naked and watching Nickelodean.” (Me: Netflix is more likely, but whatever. Guess that’ll be my Wednesday nights then…)

“Frolicking.”

Indeed.

####

Animism and Objectum Sexuality

This last weekend’s full moon in Scorpio was one heck of a wild ride. Between deeply grieving over my deceased temple cat and attending Saturday’s sunrise ceremony to honor ancestors of the local Pomo community who were killed in the 1850 massacre, it was already pretty intense. Then I got the news that Australia’s Channel 7 “Sunday Night” was finally going to air their segment on objectum sexuality.


Objectum sexuality is an affectionate, romantic, and/or sexual orientation involving emotional and physical intimacy with beloved objects as partners. This is far beyond using sex toys or having a fetish.


As a sexologist, I was interviewed by the “Sunday Night” crew back in February. I had been wondering when the segment would air so news of the broadcast cheered my weekend. Unfortunately, I still haven’t got a link to the show that works for me here in the U.S. so I have no idea if my lipstick was on straight or–more importantly–if I made much sense.

Now I’m trying process this latest episode in my on-again, off-again “fifteen minutes of fame.” And what comes up for me is this: I’ve written several times about the sexological aspect of objectum sexuality (read my 2009 study here) but I haven’t written about it from an animist (and mystic) perspective.

First let’s talk about animism: the idea of ensouled and conscious matter. Animism is fundamental to many forms of magic. After all, why bother with magical practices if we don’t believe that the objects and spirits we wish to influence will understand and respond to us?

Science now validates this ancient concept, asserting that consciousness appears to be an intrinsic quality of matter. (Here’s a link to a PBS/Nova article on these new findings. It’s possible to find many more.) But for many Westerners, even a scientific validation of consciousness-infused matter will be tough to accept. Westerners are so used to thinking of “things” as inert receptors that we seldom entertain a notion of mutual relationships with “non-living” sentient matter.  However, it’s interesting that we’re now seeing such things as legal recognition of the personhood of rivers. May this trend continue, including recognition of our planet as a legal person!

Enter the phenomena of objectum sexuality. But I want to start first with people who actually do detect personalities in various objects. This is known as object personification synesthesia. You can read an entire case study here. In 2009 I proposed object personification synesthesia as a possible explanation or component of objectum sexuality. But this is a hypothesis at present. We need a proper study to confirm or deny causality or correlation. We need to find out if any of the various forms of synesthesia are found among any or many OS people, and if so, is object personification synesthesia one of them? And if that is so, does it have an impact on their partner preferences and erotic desires or is some other factor at play?

It’s an interesting hypothesis, since people with object beloveds feel quite natural about this part of their lives. In the documentary Animism (below), Erika Eiffel said she feels “wired” for these kinds of relationships. When I conducted my 2009 survey with a small number of OS people, their accounts of their relationships, emotions, and “ups and downs” were pretty much what you’d expect from anyone in an intimate relationship. A few people did report instances of trauma and a few had mental health conditions, but these did not appear to cause OS. For some, the recognition of object attraction predated a trauma or condition. Given all that, why not investigate object personification synesthesia, since it is already acknowledged in scientific literature, and see if it helps to explain why objectum sexuals so often describe their attraction to the personalities of their beloved objects? Somebody fund something, please!

Veering back to the connection with animism, many OS people identify as animists. I mentioned the documentary called Animism: People Who Love Objects. Here’s the trailer. (I found it on Netflix several months ago. It might still be there.)

While OS people offer love to their object partners, magical practitioners partner with  objects by charging them with ritual significance, power, tasks, or thought forms. Animism is why we hug trees or pray to the sun and moon, why we bless the food we eat or the car we drive. It just doesn’t make sense to me that these are vestigal superstitions, only “myths to live by” which serve no practical purpose. I’d rather explore the common sense benefits of this outlook and to cultivate awareness and good manners along with my magic skills.

More speculatively, does the existence of object personification synesthesia mean that some human beings are gifted with a natural ability to sense forms of non-living consciousness (beyond just having their senses “cross wired”)? Did our ancestors develop rituals to reach non-living beings, based on the perceptions or directions of synesthete shaman? Why have people throughout time and in every culture taken such pains to develop rituals and practices to contact beings (both invisible and non-living)? Why so much work if none of this is real?

Scientific proof of animism will be resisted in capitalist consumer cultures until enough humans have contact with non-living but sentient material beings (and post about it on social media…LOL). “Artificial intelligences” may reveal profound and surprising discoveries, drawing upon not just their programmed capacities for learning, but also from their own innate material sentience. And the relationships of those outliers currently known as objectum sexuals will begin to make more sense to more people. When we reach these tipping points, profound changes are inevitable.

Of course, we have a long way to go. There are numerous cruel people in the world who can’t even accept the personhood and rights of other humans and other living beings. Such people aren’t likely to care about the rights and personhood of a river or a chair. In fact, they’ll probably take extra pleasure in destroying objects when they hear that a “thing” could experience some of what living creatures feel and think. The rest of us will develop rites and rituals for communicating and engaging with non-living sentient beings, from the pill in a medicine bottle to an old car that would rather not be junked.  We’ll need to find ways to ask permission and gain consent, cut deals and negotiate courses of action, to forgive or ask forgiveness, to release, transform and transmute…

Oh wait, we’ve already got lots of that stuff lying around! To paraphrase Andy Warhol, in the future we’ll all have fifteen minutes of magic. And marriages to a bridge or car will become just another thing that some people do. No big deal–only awkward when the china pattern IS the groom.

[P.S. in case you’re interested, here’s a fascinating general article about synesthesia and sex–published in the Smithsonian so probably “safe for work”.]

####

 

 

 

 

 

Loki Blesses the Meds, Émile Coué Sanctions the Method

The brand new bottle of new-to-me meds is set before the altar. Offerings have been made. The candles are lit. Several consecrated pendulums are beside me. And thus the ritual begins.

“Beloved Loki, this medicine has been prescribed for me. Do you sanction its use?”

Pendulum swings yes. “And will you bless it for me, helping it to be free of any side effects?” Yes again.

“Thank you, my Lord Loki.”

And so on through my pantheon: Lord Freyr, Lady Freya (and her namesake cat appears at my knee to also add her blessing), Lady Gerda, Lady Brigid, and the Peerless Bastet. Ancestors too. One by one, via pendulum divination, they all accept and bless this medicine. I know they want me to be healthy and resilient.

And then I address the beings of the medicine itself–an artificial creation of “big pharma”–asking it to cooperate with me in a healing and resiliency building process. (Notice the animism in this approach?) I also ask my body to collaborate with the medicine. I pledge to continue taking care of my health in general.

And then I take the first dose, confident in the love and blessings of the spirits who are my family.


Caution: Never discontinue or avoid using any medication without first and always consulting with your doctor and health practitioners. 


What would I have done if one of my deities had said “no” to the “will you sanction its use” question? I would have replied, “Thank you. I am going to follow doctor’s orders, as I made a vow to do so, so while I understand your concern for me, will you please bless this medicine anyway, so that I can safely fulfill my vow?”

Spirits understand vows. And doctors understand that you will call them if side effects arise.

Better yet, I would have just asked for a blessing on the medication, without using the first question. That’s what I recommend for anyone reading this article. Just ask for the blessing. (And follow doctor’s orders.)

Why Did I Do This?

Unknown
Emile Coue. Source: Wikipedia.

I’m a hypnotist (among other things) and so I know a little hypnosis history. One of the “greats” was a French psychologist and pharmacist, Émile Coué de la Châtaigneraie. He’s the founder of autosuggestion. You have probably heard some variation of the saying, “each day in every way I am getting better and better.” That’s from Coué.

He realized his patients often did better when he offered a positive remark while handing over the medicine, such as “Oh, this is exactly the right thing for you. You’ll do very well with this” (imagined examples). Here are two key paragraphs from the Wikipedia article:


Coué noticed that in certain cases he could improve the efficacy of a given medicine by praising its effectiveness to the patient. He realized that those patients to whom he praised the medicine had a noticeable improvement when compared to patients to whom he said nothing. This began Coué’s exploration of the use of hypnosis and the power of the imagination

And:

Coué believed in the effects of medication. But he also believed that our mental state is able to affect and even amplify the action of these medications. By consciously using autosuggestion, he observed that his patients could cure themselves more efficiently by replacing their “thought of illness” with a new “thought of cure”. According to Coué, repeating words or images enough times causes the subconscious to absorb them. The cures were the result of using imagination or “positive autosuggestion” to the exclusion of one’s own willpower.


So with my ritual, I have gone one better. Instead of creating a hypnotic autosuggestion ritual, which of course I could have done easily, I wanted the full blessings of my divine pantheon and my ancestors. They are deeply rooted in my subconscious and their participation means the world to me.

Also I had a curious incident a few weeks ago. I was in a crisis state triggered by a family situation. I prayed fervently to all my deities, but to Bastet in particular, for help. There is a line in the supposed “ancient prayer to Bastet” that you find on the internet:

“…slay the evil that affects our minds as you slay the serpent Apep.”

And so I begged her to slay the evils of depression and despair that blight my life. Weirdly, the persistent feeling of being bogged down by a constant state of depression and anxiety actually lifted by the next day and I felt light and free, much better than I have in years. This lasted for a few weeks. It’s like I knew I had been wounded but no longer felt it. “The edge” was definitely not just off, but gone.

Dude! I almost didn’t keep my appointment with the psychiatrist!

But though the deities grant grace and boons and blessings, we mortals are the ones to do the heavy lifting. Loki would rather teach magic and mischief and inspire my writing. Bastet prefers to focus on pleasure, beauty, and dancing. Gerda wants me to water the garden and talk with plants. Freyr reminds me that even toxic relationships can be composted for a new harvest. Freya and Brigid bring me back to explorations of the sacred feminine. In other words, there is more to explore in life and magic and if I want to step up my game…well then! My deities and ancestors are quite willing to give me a boost now and then, and blessings too, but I can’t waste my time in tears.

So I kept the appointment. And this morning I lifted the now consecrated tablet to my lips. I washed it down with tea and set the bottle on the altar, to remind me that the medicine is now sacred.

This approach could work for anyone, monotheist or pantheist, no matter who or what you call upon for assistance. I’ll let you know how it goes.

So mote it be.

Magic for Settler Colonists

Prelude: A definition of settler colonialism.

My Introduction

It is appropriate to begin with a self-introduction and a brief genealogy. It is a courtesy.

I am Amy Rebecca Marsh. I come from a long line of settler colonists on Turtle Island. My mother is Chloe Alexa Milne and my father (deceased) was Richard Edgar Marsh. I was born in Mesa, Arizona but grew up in San Diego (here is a timeline for indigenous people of San Diego). Coronado was my home for most of my early childhood. It was once an island. Then we moved to La Jolla. A house I lived in, across from La Jolla Cove, was later torn down. I heard a native burial was discovered there as a result.

Eventually I moved to the San Francisco Bay Area. My two children were born there. I lived there for many years before I realized it was an Ohlone place and that the bay was surrounded by numerous sacred shellmounds and the remains of shellmounds.

I have also lived in the Hawaiian islands. When I was four (1959-60), I lived for several months on O’ahu, in the Waikiki Ahupua’a of Honolulu, on Lipe’epe’e Street near the Ala Wai Canal. From January 2016 to September 2017, I was living in the Maku’u Ahupua’a (Pahoa, Puna District) on Moku o Keawe (Hawai’i island). O’ahu and Hawai’i islands are part of the unlawfully occupied Hawaiian Kingdom.

I currently live in Lake County, California, on Pomo land, not far from the Elem Indian Colony, on the continent known as Turtle Island. Personally, I feel like a child of the Pacific Rim. Genealogically and historically, I have come understand my settler colonist status.

AncestryDNAStory-Amy-180318-2My own genealogical research has revealed ancestors who are English, Irish, Scottish, Welsh, French, German, and Spanish. My genetic test results are overwhelmingly English and “British Isles,” with some Iberian Penninsula, Finnish and Scandinavian. Many of my American ancestors were among the earliest European colonists. Two of my confirmed ancestors were Mayflower passengers (Richard and Elizabeth Warren) and were most likely complicit in the massacres of indigenous people that form the hidden story of the American Thanksgiving Holiday. I am sure that other ancestors must have owned slaves and that some profited in the north from trading southern cotton. A few of my later ancestors, the Swifts, were abolitionists and had their homes burned down for being so outspoken. I can point to them with pride. The others? Not so much. Who knows what cruelties they accomplished, with pious words on their lips?

My Magical “Genealogy” Doesn’t Match My Physical Genealogy

Given the above, I have no idea why my most extraordinary, spontaneous, magical and spiritual experiences happened in and around Hawai’i. I have no genealogical connection at all, though my father and maternal grandfather were both familiar with the Pacific Ocean and at least somewhat appreciative of its many peoples and cultures. My grandfather was devastated by witnessing the atomic test at Bikini Atoll (from the deck of a Navy ship) and died of a radiation-caused brain tumor years later. My father sailed all over the Pacific, dodging child support. He lived in Guam for awhile. I do know that.

And I have always loved islands…

But none of the above explains why Maui and Hawai’i islands were among my most important spiritual catalysts and teachers from 2000-2017, as well as the source of some very painful lessons, including lessons pertaining to my status as a settler colonist. It would have been much easier for me (and for others around me) if my spiritual “groove” had remained congruent with my ancestry and cultural background. But then, I wouldn’t have had this ongoing learning.

I’ll write about those Hawai’i experiences some other time. This blog post concerns the necessity of acknowledging settler colonist status and issues while engaged in the neopagan spirituality, including the pursuit of magic (which may or may not include a devotional relationship with foreign gods and spirits). This isn’t about being “PC.” It’s about understanding the true nature of our histories, our genealogies, and our continued impact on the lands and peoples we’ve displaced. It’s a precursor to partaking in a grand healing of our Earth and our relationships with other living beings–the most important magical work we can do.

Things I Am Still Learning and Sometimes Still Forget

• Wait to be invited or at least be a good guest. Check your privileges.

The accident of birth and family placed me in California. There’s not much I can do about that. However, when I moved to Hawai’i, I was there to be with my former partner, a part-Hawaiian activist. I thought he had invited me to come and that we would finally make a life together on the same land mass. When the love affair soured, I had no excuse for being there. I moved back to California.

But before I moved to here Lake County, no native person said to me, “Hey, Amy Marsh, we’d like you to live here on our land.” However, I am here nevertheless. That’s a feature of my settler-colonist and capitalist privilege. I can make those decisions and ignore the important protocols and courtesy of asking permission and waiting to be invited.

So I must be a good (uninvited) guest instead. What does a good guest do? A good guest is respectful of his/her/their/zir hosts. A good guest is not greedy or rude. A good guest tries to figure out the rules of the house or the place, and to follow them. A good guest does not trash the premises or steal. A good guest takes no for an answer. A good guest will bring food to share. Those are basics.

Magical actions: In lieu of actual spoken permission, ask for guidance and use divinations to gauge level of permission. If you can, ask someone else to perform the divination for you, just so your ego doesn’t intrude. Remember that religions which prosletize and convert (often violently) have also claimed divine guidance, so beware of wishful thinking and misinterpretation.

• In addition to being a good guest, don’t invade and/or desecrate indigenous sacred places.

It’s not just corporations and government agencies who invade and desecrate–new agers and hippies just as likely to do this. An example: In 2015, the Winnemem Wintu Tribe had to order members of the Rainbow Family to evacuate from Mount Shasta, a sacred mountain.


Quote from the “Cease & Desist Order …written by Chief Caleen Sisk, chief and spiritual leader of the Winnemem Wintu Tribe:”

“THERE IS NO PLACE IN OUR INDIGENOUS TERRITORIES FOR RAINBOW FAMILY ACTIVITIES, AND YOU ARE ORDERED TO NOT TO RETURN TO MT. SHASTA FOR FUTURE RAINBOW FAMILY GATHERINGS,” WRITES CHIEF SISK. “BY HOLDING SUCH LARGE GROUP ENCAMPMENTS AND GATHERINGS IN ECOLOGICALLY AND CULTURALLY SENSITIVE AREAS, YOU ARE CAUSING HARMFUL IMPACTS THAT CANNOT BE UNDONE BY EVEN THE MOST FASTIDIOUS CLEAN UP,” CHIEF SISK CONTINUES.


[See this article from The Sustainable Thought Box about the footprint of Rainbow Family gatherings.]

In Hawai’i where signs saying “kapu” (keep out, taboo) warn tresspassers away from private and/or sacred places, I have known tantra practitioners and other “spiritual” types who think they are entitled to ignore these signs because of their own “spiritual” claims or intentions. Please don’t do this. If you need to take over someone’s space in order to pray or do ceremony, go find a church or a park bench.

Magical actions: Cast a spell on yourself so that you never, ever violate native wishes in this way. (I’m only half-kidding.) Ask your guides and gods to help you stay observant and respectful.

• Don’t make assumptions.

Just like I couldn’t assume that every native Hawaiian person I met was a devotee of Pele (because many are Christian), or that they would be delighted to hear how I was personally interpreting their culture (I hate to tell you how long it took me to understand the latter!), back here in Lake County I had better not make any assumptions either.

Recently I was at a gathering of local activists and cultural people (one of the few I’ve attended) and ended up speaking with a young native man from this area. A fellow neopagan joined the conversation and proceeded to draw equivalencies between what we do as neopagans and what he presumed the Indian man did (a man who after all could have been a practicing Christian or engaged with some other religion). It was a cringe-worthy moment. The young man listened politely, as he had to me, yet I was uncomfortably aware of the many white assumptions revealed in this conversation, particularly the assumption that indigenous people share “one culture” or that all are engaged in earth-centered spirituality, and that we (non-natives) can know all about it based on a few adjectives or descriptors (which happen to be the ones that we choose). The other neopagan meant well and was speaking from an impulse to create a feeling of solidarity, however I am not sure if that result was achieved.

Alas. Assumptions can create micro-aggressive impacts, even if we don’t mean harm. Remember that.

And would I have liked being on the receiving end of assumptions about my spirituality? What if I mentioned my Norse gods and goddesses and others immediately assumed I was a Neo-nazi? (There are Norse pagan Neo-nazis, sadly.) Plus, to anyone on the outside, white American culture is extraordinarily violent. We (meaning white people) don’t notice because we swim in this violence, like fish in water. It could be a quite reasonable assumption, as voting stats indicate that plenty of older white women in America are racist and reactionary in their politics.

Magical actions: Listen and be humble. That can yield magic results.

• Introduce yourself and vow to do no harm.

By this, I mean a verbal introduction given to the local land spirits and ancestors, in ritual or when making offerings, as well as to people (if called to do so in a semi-formal way or in a ritual setting). The genealogy above is probably too long for most purposes, but I went into some detail just for the sake of giving an example.

Magical actions: Use a simple introduction when making offerings to local wights and ancestors. I love Aidan Wachter’s language in his book, Six Ways–Approaches and Entries for Practical Magic: “may there be peace between us for all of our days.”

Also, avoid trying to copy anything you think might be an indigenous ritual for offerings. It’s likely to be an appropriation (see below) and you won’t know the proper protocols anyway. Just put out the food and/or drink and say a few words of greeting and well-wishing.

• Vow to do good, unobtrusively.

Find some form of community service or engage in environmental action that will benefit the land and people. Be a good caretaker of the place where you live. Give money to indigenous causes. If you’re white, try very hard to not center yourself in any allyship or activism you take on. Do the job and then get out of the way. (That’s a very hard lesson. Don’t get discouraged. Keep learning.)

Magical actions: If you don’t have one already, craft a ritual for self-forgiveness for when you make a mistake. Also have forgiveness rituals to help ease conflicts with other people. Make sure to keep yourself grounded and do a lot of self-care when in service to others.

• Know some local and ancestral history. 

In the U.S., we live on blood-soaked ground. Understand that the violence causes multi-generational harm (to all involved) and that while we ourselves maybe didn’t “do anything,” we have privileges and patterns that resulted (directly or indirectly) from those violent acts. Those who are native and indigenous to the places where we reside certainly still feel the results of what happened. We, white settler-colonists in particular, are potentially still dangerous, even if it’s just our ignorance now that makes us so.

Magical actions: I highly recommend Daniel Foor’s book, Ancestral Medicine, to help heal our ancestral lineages. Many of our ancestors participated in and/or were harmed by numerous atrocities. Foor’s method helps the more recent dead to heal and change (yes, it’s possible!) with the assistance of your own ancient, truly well ancestors. Please see his website for more information and for many free informational lectures. I engage with my ancestors every day, according to this work. It’s really helped in a lot of ways.

Forgiveness rituals might come in handy here too. But depending on your experience, beware of taking too much on. And don’t talk about what you do–it could be triggering or taken the wrong way by others. Act from the heart but keep this work private.

• Stop polluting.

One of the dangerous things about us, as consumer settler-colonists, is that we cheerfully consume resources and pollute air, water, and soil everywhere we go and with almost everything we buy. We make hardships for all living things. This is one way that our ignorance makes us dangerous.

Magical actions: Create rituals for blessing and forgiving harmful plastics and other consumer products. Do what you can to take care of the spiritual ecosystem as well as the worldly one.

• Don’t appropriate spiritual practices, symbols, and objects from indigenous cultures.

Unfortunately, a lot of “new age” and neopagan people have done this. Those of us who grew up in the 60s and 70s were also avid appropriators. Now the conversation about cultural appropriation is evolving and becoming increasingly nuanced and sophisticated.  The line between appreciation and appropriation is not as clear as you might think. If in doubt, don’t. If you’re not in doubt, question yourself more deeply, just in case you should be in doubt. Absolutely refrain from making money off anything that commodifies a native practice or object. Don’t give money or promotion to non-native people who do this. There’s lots to say on this subject and some of the hard lessons I’ve learned (and still learn) fall in this area. Be guided by the wishes and priorities of the native people.

Magical Actions: Critique your rituals, tools, etc. to make adjustments as necessary. Begin to replace appropriated elements with ones which are more authentic to your own heritage and cultures.

If you have been trained in a tradition outside your own culture, continue to pay attention to guidance from your teachers about what you may and may not do with what you’ve learned.

• Learn to Ask Permission.

As neopagan settler colonists, we may be bringing in work with spirits and deities who could be as invasive as we are. Will they be good guests too? Do the local ancestors and land wights feel okay about your spirit guides, gods, and demons? Do they agree to allow and support your spiritual path? What can you do to ask permission to gather substances and/or to create rituals? How can you do what you do without insulting or harming local spirits? What kind of containment and agreements can you put in place?

Magical Actions: Again, divination, offerings, respectful engagement with local ancestors and land spirits, letting your own spirit community know how to be a good guest too. Create and maintain relationships of trust with the unseen as well as the seen.

In Closing

There’s a lot required of us when we begin to cultivate spirit relationships and work in magical realms. I hope this collection of thoughts encourages others to add an understanding of settler colonist status and issues to their practices.

PD.GertBuschmann-Juliasetsdkpictlightpot

####

Animism, Plastics, and the Unwise Alchemies

Animism is the belief and/or experience of all forms of matter as being somewhat conscious and “alive,” potentially able (but not always willing) to respond to an invitation to “connect.” This may not be a complete definition of animism, but it’s good enough to include in my personal working (and witchy) hypothesis of how the cosmos works. The other part of my working hypothesis is “not everything that is conscious is visible to my eyes.” That naturally includes itty bitty things like microbes (which we do recognize as “alive”) as well as what we call spirits and deities, attached to humanly detectable matter or not.

Univers_Fractal_J.H.Search the words “is matter conscious” and you’ll find many intriguing results, including the scientific term “panpsychism,” defined in this article as “the entire universe is inhabited by consciousness.” Rather than using what’s implied by the word “inhabit” I’ve come to view the entire cosmos as being informed by consciousness, feeling that consciousness is an intrinsic property of matter, though it may be organized in many different ways. It just seems like common sense. Otherwise how could it exist at all, in us or in anything else?


This idea of consciousness as an intrinsic property of matter is addressed in “Is Matter Conscious? Why the central problem in neuroscience is mirrored in physics,” Hedda Hassel Morch, April 6, 2017. Here’s a quote from the article:

“Philosophers and neuroscientists often assume that consciousness is like software, whereas the brain is like hardware. This suggestion turns this completely around. When we look at what physics tells us about the brain, we actually just find software—purely a set of relations—all the way down. And consciousness is in fact more like hardware, because of its distinctly qualitative, non-structural properties. For this reason, conscious experiences are just the kind of things that physical structure could be the structure of.

Given this solution to the hard problem of matter, the hard problem of consciousness all but dissolves. There is no longer any question of how consciousness arises from non-conscious matter, because all matter is intrinsically conscious. There is no longer a question of how consciousness depends on matter, because it is matter that depends on consciousness—as relations depend on relata, structure depends on realizer, or software on hardware.”


This is a frankly speculative blog. However, let’s agree (just for the moment) that matter is intrinsically conscious. We can also assume that the consciousness of various material substances may be organized in ways which may be “invisible” or undetectable for us in ordinary circumstances, with our ordinary senses. This is going to be true of the consciousness of most or all non-biological substances, including those organized into objects.

What are the ways that we could detect or experience a non-biological consciousness? Well, someone could invent a “consciousness detection device” (which would expand our sense perceptions). Someone might use a mathematical formula or perform scientific experiments (like those performed by quantum physicists). Or there may be intuitive, spiritual, or magical actions capable of creating such perception.

And here I’d like to point out that there are forms of synesthesia that allow the perception of consciousness and personalities in objects, numbers, days of the week, and months of the year. People with such synesthesia may have emotional responses to these personalities. (See this case study: When ‘‘3’’ is a Jerk and ‘‘E’’ is a King: Personifying Inanimate Objects in Synesthesia.) I’ve even explored the romantic, affectionate, and erotic aspect of human/object relations in Love Among the Objectum Sexuals, Electronic Journal of Human Sexuality (2010).

Plastics and the Unwise Alchemies

Just for fun, let’s assume that we have a way to perceive the consciousness experienced by artificial substances, such as plastics. Plastics are created from petrochemicals which are refined from crude oil (petroleum). To quote Wikipedia, “A fossil fuel, petroleum is formed when large quantities of dead organisms, mostly zooplankton and algae, are buried underneath sedimentary rock and subjected to both intense heat and pressure.”

So, transformed fossil remains may be found in food containers, cell phones, cars (and what fuels them), toothbrushes, clothing, medical instruments, etc.–not to mention in human and animal bodies and in our oceans and landfills. The crazy thing is, many of these plastic materials are biologically active. They contain endocrine disruptors which affect human and animal reproduction and sexual health.


Here’s some material concerning the impact of endocrine disruptors in plastics:

Not Too Pretty, The Environmental Working Group. PDF of report. 2002.

Chemicals in personal care and household products linked to earlier puberty in girls. Press release from the European Society of Human Reproduction and Embryology, Dec. 3, 2018.

You’re not the man your father was. Neal Howe, Forbes, Oct. 2, 2017.

Temporal trends in sperm count: a systematic review and meta-regression analysis. From Levine et. al. Human Reproduction Update, July 25, 2017.

(Thanks to my friend John Kamp, MD, for alerting me to the last three study references.)


And for those fond of cheery reading, you might enjoy learning about microplastics in human feces, plastics in the ocean, and microplastics in fish (which then become microplastics in humans) which brings us back to feces again… Unholy shit!

Okay, perhaps the above explains my use of the term “unwise alchemies” to describe pretty much everything done by the petrochemical and chemistry industries since World War I. Just for irony’s sake, watch this scene from The Graduate.

However, perhaps the term “unwise necromancy” is more to the point. As Aidan Wachter points out in a 2015 blog, we’re all dealing with dead stuff all the time, including “the petrochemical plastics in your shoes…derived from way old dead things.” My impression is, instead of an inexperienced “Sorcerer’s Apprentice” spawning an army of animate brooms carrying buckets and causing floods (remember the Mickey Mouse segment in the 1940 movie, Fantasia?) we’ve got the humungous flood of plastics in every corner–and presumably every creature–of the globe caused by an industry chock full of inexperienced necromancers (uh, aka “scientists”). These feckless neophytes, oathed to the gods of capitalism and armed with a little knowledge but no sense of balance or consequence, summon the remains of ancient beings, subject them to unnatural forces and alchemies, degrade them by shoving them into “bodies” shaped like toilet brushes and Barbies, thereby causing misery for all sentient beings (and for animists, “all sentient beings” includes purty much everything).

Many years ago, when I was in my Anthroposophical phase, I had a conversation with a man who was involved in the founding of a Northern California Waldorf School and who also served as a Christian Community (Steiner spin-off church) priest. We were talking about environmental illness and he asked me to consider the state of health of the “beings” who had such a toxic impact on me. The impression he left me with was one of beings formed outside of “lawful” creation (lacking a “protocol” for their existence?), who were tortured, unwelcome and/or disoriented. All they could do was cause sickness and distress because that was their experience, how they came into being. I’ve never forgotten that conversation and it took me a long time to wrap my mind around it. It was also the first conversation I ever had where I “saw” a person with a spirit eye. Very strange indeed.

Further along in Aidan Wachter’s blog post, I find this key paragraph:


“All manifestations in the field of experienceable existence come about by fluctuations of energy. This energy for the most part changes continuously. However, ‘strong’ events & disturbances cause ‘energy swirls’ that I perceived like a storm going cyclonic (like a tornado), they keep themselves together for awhile and have notable effects. If this ‘swirl’ lasts for awhile, it in essence becomes its own continuous cause. If it persists for a longish time (say moving from moments to hours to days and into weeks or months or years) it becomes a ‘persistent presence’. All persistent presences behave ‘as if’ sentient. For whatever fucked up reason (it’s quite unfair, really!) the Bad Nasties tend to persist more than the good shit. I expect this is because being hurt really horribly produces an inward turning motion where the cyclonic action is a tightening spiral, which, like twisting fibers together to make cord, gets stronger and more durable as it gets more tightly wound. Happiness and joy tend to be expansive and so tend to dissipate fairly quickly.”


So I am reading this and thinking on the one hand of the swirling currents of the “Great Pacific Garbage Patch” and other oceanic plastic patches and also of the chemistries used to force the ancestral remains into all the consumer products we’re addicted to today. Do these chemistries “hurt” these ancestors “really horribly,” causing them to spiral inward, as Wachter says? And are we humans “charmed” by the machinations of marketing and consumerism to continue to inflict such hurt for our own immediate notions of convenience and to the detriment of all life on this planet?

It’s both an intriguing and a tragic train of thought…deeply, mind-numbingly tragic. Is there any hope at all of reversing this situation, even as we deal with other massive challenges such as climate change and the die-off of millions of species?

What Would Witches Do?

As a person with almost thirty years of multiple chemical sensitivity behind me (almost half my life now), I shudder at the next, logical step. I’m going way off the deep end here, because I believe that aside from doing all the right environmental activist things, such as advocating for the precautionary principle in public policy and and weaning ourselves of plastics…there’s something we can do on esoteric and spiritual levels.

Capitalist science has failed us. I am not anti-science, but I am anti-thoughtless, consumer-driven, money-hungering science divorced from common sense. And it’s not just science. Cultures and counter-cultures have failed us. Politics and politicians have failed us. Our knowledge and clever technologies fail us. Even as neo-pagans, we have failed us. That’s because we haven’t thought our situation through. What follows is not yet a part of neopagan thinking.

We the witches, magicians, sorcerers, shamans, and all mystic ritualists who work with spirits, deities, thoughtforms, wights, and ancestors, have an interesting skill set which might be useful here.

We could attempt to correct this situation. We could create the new animist or panpsychic protocols for encountering artificial substances, even those that are most toxic and problematic. If we are truly living our animism, we must welcome, bless, and ritually engage with these beings which are also conscious, though artificially and painfully so. We must offer healing, love, acceptance (wow, “unconditional positive regard” to a designer fragrance!) and ask what we can do to help ease this situation for them. It would be a kindness.

It seems to be one of the few acts of grace and generosity we haven’t tried yet, we witches. Instead of casting out these substances, we could acknowledge the hurt of these far distant ancestors of ours and ask how we can comfort them instead. I find it interesting that even as we make more of “them,” they have the capacity to prevent us from making more of “us” (via endocrine disruption of our reproductive systems). Is that their only way of managing this situation? Could we collaborate in some other way?

Let’s get to work on some rituals and magic actions, some “rules of engagement.” Anyone got any ideas about this? Welcoming all suggestions here.

####

Toy Witchery Part One

When my kids outgrew the Bionicles, Polly Pockets, Playmobils, and menageries of tiny plastic turtles and foxes–and all the other fossil fuel conjurations of consumerism which had been saturated with their power of their imaginative lives–I couldn’t quite bear to give them up. And that turned out to be a handly thing, because I eventually privately trained in what is known as “sandplay therapy,” and these cast-offs became the nucleus of my therapeutic collection.

My teacher was a poet and a Jungian-infused therapist who worked in the field of addictions, mostly. Her house was overrun with her collection of toys and figures, which was a gazillion times larger than mine. Every horizontal surface, except the stove, was strewn with three-dimensional talismans and invitations to the subconscious.

0-2
A small part of my collection.

I do not use my collection in the usual way, however. As a hypnotist and sexologist, I use sandplay as a kind of imaginative “lube.” My clients would create a tray (silent and swift selection of figures, arranging them in the sand tray) and I would make notes of the figures, order of placement, and so on. After, we might talk and I would learn something about why certain figures had been selected. Often a meaningful story would emerge and that story would be part of our hypnotic session. This is a great way to work with adults who are not actively imaginative. They engage with the childlike play and the creation of their miniature world in context of therapy and are often surprised by the results.

It’s a magical process, really, and I was always impressed by the insights that would emerge from the sand tray.

Now that I am exploring witchery, it occured to me that just as I repurposed these toys for sandplay, now I could repurpose them again, consecrating them for spell-casting. This thought came to me as I grabbed a tiny metal wizard and placed it in a spell jar for extra “oomph.” Then I had my “aha!” moment.

I have so many toys that could go in witch jars…Boom!

By combining the rich symbolism and subconscious appeal of these toys with the usual candles, herbs, and minerals (and other ingredients and aids to magic) it should be possible to create a rich and potent scene of my desired outcome.

For a magical worker and/or animist, the possibilities are truly intriguing! Already I can think of several ways of doing this. Toys can be used as a “home” for thoughtforms (if not already inhabited). They can represent obstacles, desires, and outcomes. Our subconscious can be invited to select the appropriate toys for a spell or ritual via a pendulum or other form of divination. And the unleashed potency of dinosaur remains, the endocrine-disrupting petrochemicals from which our modern plastics are conjured, may spark or fuel the workings of our will.

There is more to come on this topic, including some ideas for “how to.” Just understand that this is new, there is no tradition that I know of (except for poppets, I guess), and I haven’t seen anyone else talking about the use of small plastic toys and action figures in magic–but that doesn’t mean others aren’t doing this too. Ideas often emerge in several places at once.

Stay tuned for more!

0-1
Some of the mythic and fairytale figures in my collection.

####