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?

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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.

Gebo, Isa, Jera, and Ehwaz

Yesterday was Imbolc and I consulted the Norse Runes. Yes, I know. Imbolc is a neopagan and witchy holiday, originally “a Gaelic traditional festival marking the beginning of spring” and runes have nothing to do with it, really. But it was also Friday (Freya and Frigga’s Day). This is the day I make offerings to all my deities. I often do divinations on this day.

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Gebo (top), Isa, Jera, and Ehwaz left to right. Imbolc, Feb. 1, 2019.

Frankly, I’m more experienced with Tarot, though still a beginner. I use the Rider-Waite deck designed by Pamela “Pixie” Colman Smith, a woman of color who is only now beginning to get the credit she deserves (see this article about Colman Smith and listen to this Missing Witches podcast). However the Norse Runes are fascinating and I want to learn more about them. For rune interpretation, I am currently using Nordic Runes by Paul Rhys Mountfort, though I also have a few other rune books.

So I had a burning question concerning the future of my private practice. I want to reinvent and freshen it, and incorporate more of my intuitive and witchy skills before I give it up altogether. Working in this way would be closer to my heart and passions but I want to know if this is advisable. There are some professional risks involved. I asked Loki to assist me in the divination.

The Reading

Gebo (gift/exchange) was drawn for the first position, which signifies “the issue.” When I pulled this rune I thought immediately of my own “gifts” and how they are not being utilized in my present professional life. This rune holds the importance of equal and fair exchange (compensation) as well as warnings against being taken for granted. I do give away a lot of my time to friends and community, or to people who don’t have much money. Even if it is “a trade,” I seldom end up with my share of the bargain. I have to admit to being haunted by a line from the song, “Some People,” in the musical, Gypsy: “Some people got it and make it pay, some people can’t even give it away…” You’d think sexuality counseling and wellness hypnosis would be in demand ‘purt near anywhere, but right now it seems like I’m living inside an endless loop of Ethel Merman’s brassy voice of doom.

According to Mountfort, the meaning of Gebo can also include “exchanges” within sexual relationships and friendship, as well as rules of hospitality and largesse (pp. 101-105). A great deal of my counseling work addresses disrupted or inadequate exchanges during sexual intimacy, so this rune in this position seems apt on many levels.

Mountfort states that “Odin and his brothers (really aspects of the one All Father” gave humanity “breath, blood, and senses” (pp. 124). However other scholars assert that it was Loki in his aspect of Lodur who gave “blood”and “good color” to the first two humans (Dagulf Loptson, Playing with Fire–An Exploration of Loki Laufeyjarson, pp. 22-23). FYI, Loki is Odin’s blood brother. So though Loki is not named in this section he is significant behind the scenes.

Isa (ice/danger) was drawn for the second position, the “roots of the issue.” Mountfort interprets Isa as “stasis, emotional frigidity” or “a deadlock, bound in the coils of a crisis of the soul” and even “unrequited love, separation” (pp. 121-126).

Yep. I am the epitomy of the “wounded healer” when it comes to sexuality. Not only are there #MeToo incidents, but my last two long-term relationships were with men who refused all my efforts to salvage the relationships via better communication, transparency, and honesty, and even invitations to go to couples counseling! In fact, it seemed that the more skills I acquired, the more I was pushed away. Perhaps at the core I feel fraudulent, as I was unable to save my own marriage and the other major partnership. I do admit to feeling stuck and uninterested at this point, as well as lacking in confidence in spite of my education, training, successes, and years of practice.

I have also been demoralized by sexual harrassment from people posing as potential clients. At times I’ve been given reasons to fear.

So, yes, Loki, you have offered me some keen insights here with Isa. And yet ice can melt and bring new life. Heat is what is needed and I currently have more “heat” around magic, spirituality, and metaphysics than I do about sexual concerns. What would happen if I combined these elements in my professional practice and drew from deeper intuitive sources, including my guides and my gods?

Mountfort links Skadi, the frost giantess, to this rune (pp. 124-125). But he does not mention the story where Loki makes Skadi laugh by tying a goat to his testicles (a real icebreaker!). Mountfort also does not mention that Skadi sets a poison-dripping snake over Loki as he is bound and tortured. As a person with chemical injury problems who has a lot of fear about toxic exposures (see Loki, A God of Pleasure, Poisoned), that story is especially upsetting. So though Loki is again not mentioned in connection with this rune, he is significant behind the scenes.

Jera (year/harvestime) was drawn for “present events.” We’ve just entered a new cycle, a new year. I could harvest fruits from my spiritual efforts, if I wanted, and put them to work in service to others.

Mountfort mentions Freyr and Freya as those “who bestow favor and plenty upon the matter at hand” (pp. 127-133). Freyr and Freya are Vanir deities of the land, fertility, and pleasure. Freya is also a shamanic practitioner and teacher of magic, including trance magic used in oracular rituals (Seithr, Seidr). As a hypnotist, I can relate to this! My most recent hypnosis sessions have been increasingly intuitive and transformative. I already offer Freya and Freyr daily devotions and feel that having their blessing and guidance in my work could be fabulous!

I think that Jera tells me that I can own this side of myself, professionally, and that I could be confident of a good harvest if I plant these seeds within my practice.

Since I cast these runes on Imbolc, which celebrates the rebirth of The God, I note the association of this rune with Freyr (the corn god who dies and is reborn each year). In addition, the Celtic Brigid (Brigit), is a goddess who has just emerged as important to my spiritual life. Imbolc is very much a day for her celebration as well. So here I have the joining of cosmic male and female energies (sorry to be so binary) and the fruitfulness that can arise as a result.

Ehwaz (horse/movement) is the “likely outcome.” This rune signifies a “vehicle” for movement and change (pp. 165-169). When citing the lore associated with this rune, Mountfort brings up the story of Odin’s eight-legged horse, Sleipnir (p. 167-168). Loki is the colt’s mother. (Loki the shapeshifter sometimes gender-shifts and has been both a father and a mother.)

Mountfort also associates working in partnership (horse and rider) as well as boundaries. In considering my private practice as a vehicle for partnership with my gods and guides, as well as with my clients’, this rune seems auspicious.

Additionally, I’m a Wood Horse in Chinese astrology so this rune has extra bonus points for me.

Conclusion

My sexological journey actually began with a spontaneous spiritual combustion (a ten-month kundalini surge) and triggered my study of tantra, so it seems odd that I would have such hesitation about working more deeply and spiritually. It may be that a sense of privacy has held me back, as well as uncertainty.

This reading exceeds my expectations for insight and encouragement to move forward. However, I intend to do several more divinations, asking for advice from Freyr, Freya, Gerda (Freyr’s wife), Brigid, Bast, and perhaps also from the ancestral lineages that I work with.  I may use a pendulum and Tarot for the other divinations as Loki’s runework leaves very little (if anything) to be desired.

I believe that working in partnership with my gods, guides, and ancestors will bring additional depth to my client work and will counter the “imposter syndrome” baggage that troubles me. Perhaps the “wounded healer” in me will also benefit from feeling supported and protected by spiritual collaboration.

Can’t hurt, could help. Immensely…

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