For those who don’t know, MCS stands for “multiple chemical sensitivities,” a rather unfortunate term which has often branded its sufferers as “special snowflakes,” hypochondriacs, and misfits. “Environmental illness” is another broad term, often abbreviated EI. And you may often seem these terms used together as EI/MCS.
I wish I could convey to you what it means to have this condition–one which results in years and even decades of partial or even total social isolation–in times like these, a time of massive, world-wide (but hopefully temporary) “social distancing.” Linda Sepp does an excellent job of this in two of her recent Seriously Sensitive to Pollution blog posts: Dear Quarantined and Socially Distanced and Two Tales: Temporary Quarantine or Long-term Segregation. As she states in Two Tales:
“Many other people are worried about having to stay at home for a couple of weeks, without access to their regular activities, because they have never had to think about what it’s like, but some of us (indeed millions around the world) have been forced to stay confined and isolated, sometimes for most of our lives! Our stories are seldom told, and when they are told, they’re often dismissed as anomalies and quickly forgotten.”
Please note that such isolation is usually not just social, but also economic, medical, spiritual, familial, recreational, and educational. We fucking know how hard this is–but unlike the rest of you who do not have this or other chronic illnesses or disabilities– there will be no return for us to what most people consider a socially normal way of life.
In fact, it will be even harder for us. With the uptick in the use of heavy cleaning products and germicides in all public places, including grocery stores, we MCSers are well and truly fucked.
I’ve had 30 years of dealing with EI/MCS, and periods of partial isolation. During the last four years, while living in semi-rural areas, I’ve had long stretches where I haven’t seen a living soul besides my cats for days and weeks at a time. There have been many weeks when a grocery store clerk has been my only in-person interaction. I am heavily reliant on the internet and social media. Loneliness is now known to be more detrimental to health than 15 cigarettes a day. Just think about that. Think about us.
It’s airborne toxins which are the main problem for most of us. I can’t access disaster shelters (in a region known for several fires a year) or senior centers due to widespread use of fragrances and scented personal care products, combined with heavy cleaners. I’ve had to give up exercise classes, forego the comraderie of senior lunchs and the local UU as well as a fraternal organization that promised me scent-free accommodation at meetings and then didn’t honor that promise. Yes, I have a private practice but it is very part-time in this rural area. I could use something a little more regular in this gig economy (and I know that goes for millions of other people besides!). I’ve tried to educate, I’ve complained, I’ve asked for equal access, and I’ve cited studies–all for naught.
And my home, which is my environmentally clean safe space, is not always “free from contagion.” The choking fumes from heavily scented detergents, coming from my neighbor’s washing machine (located in an outdoor driveway) often seep into my house. Another neighbor will sometimes gun a motorcycle engine or leave a car running for several minutes at a time. I smell that in my house too.
Living as I do in a chemically avoidant “bubble” (meaning I stay home most of the time), I confess to some envy of those who move freely amongst the populace without gasping for air or succumbing to unpleasantly dizzy brainfogs, making a swift retreat and bedrest a necessity. However, the people I envy the most are not those who casually sashay through the detergent aisle of the supermarket (though it would be nice, as cat food is always across the aisle from the really awful smelly stuff), but those who are right out there making outrageous stuff happen–art, music, revolutions, burlesque, whatever!–without getting sick.
Life is not passing me by–I get stuff done. I write. I teach. I create. I sometimes help people from afar. Sometimes I see friends or my kids. And I am in life-long service to cats… But I confess to an occasional vicarious fascination with people who puncture the norms in the outside world. I like to watch them do it (yay for the internet) and I cheer them on, also from afar or in the comments section of a YouTube video. My all too active imagination performs a sort of recombinant conceptualization of a world that doesn’t exactly exist, but that I would like to join. My favorites are all there. I won’t name them here but their music, performances, art, and words remind me there is more to living than the interior of my house.
Sometimes I conjure, then cut and paste their attributes into characters in my books. For example, my “Ornamental Hermits” and their magic companions are partial composites of the outrageous “friends” I’d like to have over for tea and magic rituals. Since there’s no way to socialize in the real world, I set these characters in motion against real estate developers and supernatural bad guys. Sometimes these characters fall in love with each other, which is often a surprise! And on the real world stage, similar things are happening. We (the arty, the weird, the transgressive) stand opposed to the truly monstrous and cruel, but we haven’t yet morphed into a global fellowship, combining our powerful energies and visions into an unstoppable force for renewal and joy, for sex and life, for art and transformation. Perhaps we never will.
I can only sense the pulsations, observe from the sidelines, and stir my witchy “thought potions.” My “wicked fascinations” are ingredients added to the creative cauldron. I stir winks and shimmies, a puffy clown suit button, swear words and sass, tears of anguish, shouts of triumph, a blackened eye, the sweetheart who died, and a pair of sequined pasties, into my brew and serve it up hot–or cold–as the writing demands.
And then I exhale over the simmering stew and invite my spirit companions to do the same, charging the mixture, bringing it to life. Thought forms emerge, pledged to carry my vision into the places I cannot visit in the flesh. They go forth in books not yet read.
I’m getting some post-PantheaCon discussions coming through my social media feeds, with much said on the topics pertaining to inclusion–the need for great heaping gobs of it–for “everyone.” Reading these posts, I always have the pitiful question, “does that mean people like me too?” Generally, it doesn’t.
I ‘ve never gone to PantheaCon or any other neo-pagan convention because my disability is seldom accommodated. I didn’t go to this last PantheaCon either–the very last, ever, apparently–but some friends of mine just got back from it. These are people who have a long history with the event and with some of its founders. I’m talking “Old Guard Pagans” who have been active for a long time in Northern California. One of them brought back a stack of ephemera from the conference so I’m looking through the flyers and postcards, as well as the conference program, to see what I missed.
And, frankly I’m also looking to see if any one of these organizations, events, or teachers bother to put the magic words, “Come Fragrance Free,” on their ephemera. But before I get too curmudeonly and critique-ish about the program and ephemera, I need to say a few things first and ask a few questions.
Here’s the Pathos.
Please take a few moments to consider the following. Can you imagine:
Living like an “almost hermit” for a major portion of your life, simply because consumer toxins, including fragrances, are in wide use?
Becoming ill, asthmatic, or brain-fogged after ordinary outings such as trips to the grocery store, dental and medical appointments, buying new tires, meeting a friend for lunch at a restaurant, going to a concert or event, attending a class, filing out forms at government agencies such as DMV or Social Security, venturing outside when a neighbor is doing laundry, taking public transportation, using a public swimming facility, and pretty much any other activity that involves other people and poor indoor air quality?
Finding out that friends, family members, and lovers or spouses prefer their toxic products to spending time with you?
Finding that you’ve lost the love and concern of people you deeply love, because accommodating you is just too much work and they’ve grown tired of it?
Not having a job, as there are practically no fragrance free workplaces, and not being able to get disability benefits either?
Having your options for affordable housing severely limited due to toxins used in building products and home furnishings, as well as by people who could have been roommates?
Finding that most of your social contact takes place online, but then being shamed for it?
Being told that your sufferings are imagined or exaggerated, or the result of negative thinking? Being told you don’t “look” sick or disabled?
Seeing medical and mental health professionals who have little or no idea what you are talking about?
Being constantly exposed to substances that make you sick, tired, brainfogged and frustrated, just in order to have something that remotely resembles a normal life?
And finally, can you imagine all of the above and also being denied physical entry to spiritual communities, fellowship, and solace?
I could go on.
Welcome to my life and the life of every other person I know who copes with “Toxicant Induced Loss of Tolerance,” also known as “multiple chemical sensitivity,” “chemical injury,” or “environmental illness.” We not only cope with “invisible disabilities” but are also invisible ourselves, as we “don’t get out much” and most dialogue about inclusion & disability and environmental health & justice take place without us. For most people, we do not exist. And there are no social programs to assist us with our special needs. There are no celebrities or major philanthropists championing our cause. As for allies–there are only a few.
Now For the Curmudgeonly Part
Back to my examination of the PantheaCon program and ephemera. In the program, I don’t see any of those magic words that address disability accommodation and indoor air quality, such as “please attend fragrance free to allow people with asthma and enviornmental illnesses to attend.” The program also does not have a section with disability access information. I do notice “no smoking” and “no incense, smudging or candles” policies are in place, and those are certainly helpful to preserving some semblance of breathable air. However, the lack of restriction pertaining to fragrance use in public spaces, workshops, and rituals makes the PantheaCon (and any conference) a dangerous place for someone like me.
I also skimmed through the “Event & Ritual Etiquette,” looking for some awareness of “share the air” manners, but there’s nothing. None of the hospitality suites, workshops, ads, or group events contain accommodation language either, EXCEPT for the following:
(1) Katrina Rasbold’s The Limpia: Cleansing the Mind, Body, Spirit workshop (p. 20) specifies that “no smoke, scents, or scented sprays are used in this workshop.” Reading this makes me want to adore her!
(2) Dree Amandi’s Aromatherapy Magick-Spellcraft warns that “we will be actively using essential oils, hydrosols, and carrier oils in this space.” Such warnings are also deeply appreciated, though use of such substances in a workshop may also affect my ability to attend adjoining workshops in that time frame, or workshops which take place in the same room or nearby afterwards.
Workshops that might be expected to use this inclusive accommodation language would include anything with a breath, “eco,” or healing theme, such as: Selena Fox’s Circle for Planet Earth and her Brigid Healing Ritual; EcoActivism & Climate Change, which was put on by Circle Sanctuary EcoActivists; The Power of Yoga–Energy and Healing with Lisa J. Hamlin; Chants for the Earth with Starhawk and Evelie Delfino Sales Posch; Eco-Magical Activism with Starhawk; possibly The Healing Isle with Christopher Penczak, though the talk of “potions” and “plant essence” makes me nervous; Theurgic Activism Panel; Tomorrow’s Pagan Panel: and Envisioning the Future of Paganism with Solstice.
Such compassionate and inclusive language would also be nice for Elysia Gallo’s Pagan Speed Friending, as I couldn’t risk being “speed friended” by a well-meaning person off-gassing toxic petrochemicals in the form of personal care products. And for anyone talking about inclusion and diversity as part of their program–likewise. Set an example of inclusive welcoming by asking people to be considerate on behalf of those who depend heavily on the “kindness of strangers.”
Of all the many pieces of ephemera gathered by my friend, only one is inclusive of people with multiple chemical sensitivities and respiratory ailments. This is the postcard advertising the “JeWitch Camp,” an event with “Rabbi Arthur Waskow, Starhawk, and Friends.” It has the magic words: “come fragrance free.” (And again, I want to adore them!)
I think you get the idea.
I won’t say I never go to conferences, ever, but the ones I attend are professional conferences which enable me to gain CE credits to update my professional certifications and/or may help boost my diminishing private practice–my only means of work. Still, I don’t go to more than one every few years, and I build in recovery time and escape routes and limit my attempts to socialize. It sucks, frankly. Read my Fragrance-Free FAQ on my professional site to know more.
Why Are Pagans OK with Polluting the Air-One of Our Four Essential and Sacred Elements?
Ea is a word in the Hawaiian language that first means “sovereignty, rule, independence.” Its second meaning is “life, air, breath, respiration, vapor, gas; fumes as of tobacco; breeze, spirit” (Pukui, M.K. & Elbert. S.H. (1986). Hawaiian Dictionary: Hawaiian-English, English-Hawaiian. Honolulu: University of Hawai’i Press, p. 36). To me, the connections between these two categories of meaning are highly significant.
And I want to know why–when air is our sacred elemental symbol of mental powers and intelligence–we humans are short-circuiting our brains with deliberate inhalation of toxic, petrochemical fumes, via consumer products? And why are we so stupid as to deliberately pollute our air, INDOORS and out, along with our water and soil? As pagans, shouldn’t we be extra aware and respectful?
And why isn’t consensuality considered? Why is the physical violation of other people’s bodies with airborne toxic chemicals not a matter of discussion? We ban smoking in public places. Why not scents and fragrances and essential oils, which contain some of the same cancer-producing and respiratory irritant chemicals found in tobacco smoke and vaping?
The answers to the above questions have lots to do with capitalism, entitlement, and industry pressure on legislation and policy. And they also have a lot to do with who we feel is worthy of “accommodation” and assistance. There is something in the American psyche that despises the “snowflake”–those seen as weak are deemed unworthy. And people with significant adverse reactions to chemical toxins are among the “snowflakiest” of us all.
In 1998, Scientific American published a study that claimed that the air in the average American home is MORE polluted than the air around most outdoor Superfund Clean-Up sites. Here’s the PDF: SciAM-EverydayExposure-3 As for me, I’d love to have a study done on the air quality in the average pagan conference in an average hotel. And then I’d like something done by way of solving this problem, so that we may all breathe freely in fellowship with each other. Pagan conference organizers, I’ve thrown down the gauntlet. What say all of you? Or can you still not hear me and those who are like me? A 2018 study showed that one in four Americans suffer from environmentally caused illnesses (Ann Steinemann study–download here). So, with this increase in illness, how long can you ignore the effects on people in pagan communities? How long can you refrain from a proactive examination of this issue of indoor air pollution, and from creating policies that seek to diminish the health consequences of attending your events?
Spirits of the Air, I conjure thee–give us the awareness to do better, help us heal your sacred substance, and that of the earth, and of all living bodies–else we be doomed to choke on our hypocrisy and ignorance as all living things perish around us, through our selfishness.
Disclosure: I write from the perspective of someone who is quite socially isolated due to 30 years of living with multiple chemical sensitivities and environmental illnesses–finding most environments and many people harmful to my health due to use of consumer toxins. I am also isolated through geographical distance from my closest friends and family. Social isolation is the curse of my situation, but an outsider’s perspective is the gift.
When my oldest child, Asher, was only three, he was overheard speaking to a dog: “Puppy, do you know what it’s like to be human? It’s kind of a job, being alive.” Three years old and already that perceptive. Yikes!
When my youngest child turned three, on the evening of his birthday, he turned a gaze on me that was clearly the spirit of the “big” Paul looking through the eyes of a little boy. It was a gaze that shook me to my core for hours afterward. I have never in my life had such a look from any human being.
I am not saying my children are special (though of course I think they are) but that I was lucky enough to hear and perceive things that I might have easily missed. I believe all children provide such moments. Whether the adults heed them is another matter.
So what does it mean to be a human being? At the moment I write with a kitten in my arms. She has inserted herself between me and the keyboard and so I am leaning over her to type. It’s a perfect example of one kind of human role–as a mediator between tech and animal life. She dozes with her head on my left forearm. She trusts me. And yet I am a member of a species which has accomplished the most profound betrayal of all–the collective, burgeoning destruction of every ecosystem on this planet that we share. And so I love my cats in the way that I love my children–with deep regret and sorrow at my share in this betrayal of trust.
And yet I’ve lived for thirty years as a “canary in the coal mine,” an activist mom warning about the dangers of household and industrial chemicals. No one much has listened to me, or to others like me, so I now refer to us as “Cassandras in the coal mine” (because people at least paid attention to the warning songs of canaries). But I am still complicit. Every mouthful of food that I eat, the clothes on my back, and almost every item I own are the direct result of income or goods produced by someone working his/her/zir/their ass off in a toxic industry –from my ex-husband to workers I’ll never meet–and probably destined to suffer from health consequences as a result. (FYI–my own condition is also due to occupational exposure, years ago.)
Yesterday I wrote about the complicity of settler-colonist genealogy–of facing the almost certain fact of ancestors who perpetuated numerous incidents of brutality and cruelty against the first peoples of Turtle Island, and probably also against victims of American chattel slavery. And if there weren’t always direct actions on the part of my ancestors, there were/are the social, economic, political, system-wide benefits and privileges that came from being an oppressor, rather than one of the oppressed. I am struggling to recognize and disengage from the ongoing inclinations and assumptions that attend these genealogies while also trying to recognize and disengage–as much as possible–from my participation in malignant, toxic, consumer culture.
And yet, I reconize that in some essential way I lack the tools or skills or mindsets that could enable me to fully function with other people in a wholesome, collaborative, and productve way–a way that I identify (from afar) as being “fully human.” But it’s not just me. All around me are (mostly) white people who have good hearts, intelligence, creativity, compassion, some understanding of social justice issues and certainly the understanding of the urgency of our climate crisis, and yet we just can’t seem to function effectively together! There always seem to be egos and agendas, mean girl machinations and mansplaining obfuscation, and all kinds of other weird-ass territorial factors at play. Why is this?
And all around me are my cis-female friends of “a certain age,” who are also socially isolated, economically disadvantaged, and in other ways marginalized, who know we have entered the twilight zone of the socially disposable and thus need to band together to take care of each other, and yet we just can’t manage to plan and strategize on how to do this, how to pool our limited resources and join together to mutual advantage. We know the need, we might have some skills, but not the collective will? Why is this?
For several years now, I’ve come to understand that our settler-colonist, capitalist, consumer culture does not help us learn to Play Well With Others. I have watched other cultural communities, from the ally sidelines, do much much better in terms of coming together, organizing, and providing what is needful with a generosity of spirit that is–to me–miraculous. And yet I understand these capacities are what it takes to be “fully human.”
“And in the camps themselves you had sort of the primordial sort of beginnings of what a world premised on indigenous justice might look like. And in that world, you know, everyone got free food. There was a place for everyone. You know, the housing, obviously, was transient housing and teepees and things like that, but then also there was health clinics to provide healthcare, alternative forms of healthcare, to everyone. And so, if we look at that, it’s housing, education — all for free, right? — a strong sense of community. And for a short time, there was free education at the camps, right? Those are things that most poor communities in the United States don’t have access to, and especially reservation communities.
But given the opportunity to create a new world in that camp, centered on indigenous justice and treaty rights, society organized itself according to need and not to profit. And so, where there was, you know, the world of settlers, settler colonialism, that surrounded us, there was the world of indigenous justice that existed for a brief moment in time. And in that world, instead of doing to settler society what they did to us — genociding, removing, excluding — there’s a capaciousness to indigenous resistance movements that welcomes in nonindigenous peoples into our struggle, because that’s our primary strength, is one of relationality, one of making kin, right?”
Now there’s a danger in romanticizing this as something “those others” do–which can come close to the old “noble savage” crap of yore–and I am aware of that. I’m also grumpy about white people saying that indigenous people are going to save us all now from climate catastrophe (i.e. clean up a mess that was never theirs)–even though they often have little in the way of power or resources. This mindset sidesteps the need for settler-colonists and their corporations and political representatives to drastically change everything about the systems that are running dangerously amok.
In order to avoid that dangerous and ultimately unproductive mindset, we who are settler-colonists have to continue to swing back to a recognition of where we ourselves are now and with that recognition of our deficits and their origins, work double time to develop capactities and understandings necessary for “relationality,” as Professor Estes says above. Doing this is going to take a helluva lot of humility. I’m sixty-five now, and I’m willing to go back to human “kindergarten” (as long as it’s in a fragrance free zone).
What follows is a speculative question. Is it possible that the epigenetic expression of European-originating people was triggered toward self-centeredness, violence, conquest, and greed due to long histories of violent subjugation by Romans (as one example) and others, and by exposures to such things as wars and continent-wide plagues, where bodies piled in mass graves could have fostered a sort of despair and then an unconcern about the preciousness of life? An even bigger speculative question: can we willfully trigger another kind of epigenetic expression in real time, to call back the capacties our ancestors must surely have had in the long ago? The kind that enabled us to live in villages, farm or forage for food, and provide care and sustenance for all? The kind that enabled us to see other creatures in this world–plant, animal, and spirit–as worthy of respect and kinship?
And can this be done in record time, to meet the climate and environmental/political catastrophes that are no longer a train wreck in slow motion?
Personally, it is hard to reach out toward others in real life, to work on my skills for “relationality,” when my condition requires this degree of isolation in lieu of disability accommodation. My activist efforts in the past have seldom been met with understanding–because this whole environmental illness request for fragrance-free accommodation thing can look like a “special snowflake” or “white lady” way to, I dunno, derail or disrupt others and the work that is being done. It can look and feel like a request for more privilege and special treatment from a white settler-colonist who is already inherently privileged by other aspects of my circumstances. And so my blogs are the only way I can reach out. Writing about what I see and feel is all I can do at this point.
I wish it were otherwise. I truly do wish to be of use in creating a better world. Like everyone else, I have the future of cats and children–and all living beings and our only planet–to consider.
“It’s kind of a job–being alive.” And right now our biggest job is to keep everything else alive too. It’s really down to that.
Want to do something about climate catastrophe and pollution? This 2018 study puts consumer buying habits in the crosshairs. Turns out the shampoos, fragrances, and other toxic consumer products we buy and use so blithely emit enough volatile organic compounds to contribute a whopping 38% to the urban air pollution. This is almost as much as gas and diesel fumes, and much more than industrial sources. But these toxic consumer products comprise only 4% of the mass. This means your Axe body spray is probably doing more immediate and lasting harm to the air than a gallon of gasoline left uncapped. And that’s outdoors! Think about the effects of these chemicals on indoor air.
I’m ecstatic to hear of these findings, but as a person who is exquisitely attuned to symptoms of poisoning upon contact with thousands of consumer products, I could have told you this many years ago. I knew intuitively that consumer products made with volatile organic compounds (including fragrances and scented personal care products) were playing a much larger role in climate catastrophe–as well as dangers to public health–than most people would want to admit. And that what’s happening on our planet with pollution and climate change isn’t just due to the greed of corporations and governments (aka “those guys over there”), but also due to the gullibility and thoughtlessness of the average consumer. Every single freakin’ one of us.
But hey, I’m a “Cassandra in the Coal Mine” (people believe canaries and run for their lives–they don’t listen to human “canaries” at all). We were all talking about this 30, 20, 10, 5 years ago, and just yesterday too. You all don’t listen, at your peril.
Stop Buying That Shit
Think of the difference we could make if we all just stopped buying that stuff? We may not be able to do much about arson in the Amazon, but we COULD make a huge difference to our forests by not buying palm oil unless we’re sure it’s sustainably sourced.
In the same way, we have it in our power to substantially cut back on pollutants in our air, water, and soil (thus diminishing the chemicals which lodge in the bodies of your kids and all those cute forest animals and water mammals). Forget that bottle of fake strawberry body rub or “Juicy Lucy Mango-Citrus shampoo.” Save your cash instead for a nice evening out, perhaps at a restaurant with a “fragrance-free” policy so you can actually taste your food instead of another diner’s heavily applied “designer fragrance.” Or put it a college fund so your children won’t have to become indentured serfs at a One Percenter’s golf course or franchised BDSM dungeon in order to pay for their college education. (Not that I have anything against BDSM–it’s just that I don’t think sex workers are going to have many rights under such circumstances.)
And…because I’m now in the midst of my own thirty-year anniversary of multiple chemical sensitivity, which began during my pregnancy with my first child, I’ve finally simply had it. Up to here, in fact. I’m already socially isolated AF, with a declining career, and since my beautiful Trickster God is quite happy to support me in going all “Lokasenna” over this issue, I’m putting the rest of my sadly limited but bizarrely interesting life on the line. For this issue and a few others.
Someone just please take care of my cats when I’ve finally bit the dust after throwing myself repeatedly at windmills.
So many estoteric traditions and magical practices make use of the power of breath. But what to do when even your normal ability to breathe is hampered by indoor and outdoor pollutants?
The ability to breathe is fundamental to most life on this planet. For almost thirty years, almost half my life, I have struggled to breathe freely, to breathe clean air. Now I know that billions of human beings (plus our animals and plants) are also struggling with this simple, necessary action in this astoundingly polluted world. However, as someone who experiences many kinds of health problems when exposed to even small amounts of common consumer toxins, my condition still seems exotic or even foolishly “special” or deluded to most people. However, soon people like me will the mainstream, not just outliers, and there is nothing in place to handle that public health disaster (Anne Steinemann’s 2018 study estimates one in four Americans already suffer some form of environmental illness). Medical practices and public policies in the United States have not kept pace with the impact of toxic chemicals on human and environmental health. Unlike many other countries, we have no precautionary principle to guide our decision-making.
Pollution, like climate change and war, is one of the apocalyptic challenges of our time. We will not survive if we don’t address them. These three challenges are interelated and are also deeply emeshed in capitalism and consumerism.
The Impact of Indoor Air Pollution is Seldom Addressed
In 1998, Wayne R. Ott and John W. Roberts published the results of their studies in “Everyday Exposure to Toxic Pollutants” in Scientific American. You can download the PDF here. Quote:
“…most citizens were very likely to have the greatest contact with potentially toxic pollutants not outside but inside the places they usually consider to be essentially unpolluted, such as homes, offices and automobiles. The exposure arising from the sources normally targeted by environmental laws–Superfund sites, factories, local industry–was negligible in comparison. Even in the New Jersey cities of Bayonne and Elizabeth, both of which have an abundance of chemical processing plants, the levels of 11 volatile organic compounds proved much higher indoors than out. (Concentrations of the other volatile compounds tested were found to be insignificant in both settings.) The chief sources appeared to be ordinary consumer products, such as air fresheners and cleaning compounds, and various building materials.”
Nothing has changed. In fact, things have gotten worse. MUCH worse.
Those Who Are Aleady Ill and Know the Cause
Do you have friends, relatives, co-workers, or patients who are afflicted by exposure to toxic chemicals? Are you seeking a way to understand this complex and derided condition? For an excellent discussion of the impact of environmental illness and chemical injuries on everyday people, please see these links to Linda Sepp’s Seriously Sensitive to Pollution blog. Note: “MCS” stands for “multiple chemical sensitivity” and “ES” stands for “environmental sensitivity.”
“Fragranced consumer products have been associated with adverse effects on human health. Babies are exposed to a variety of fragranced consumer products, which can emit numerous volatile organic compounds (VOCs), some considered potentially hazardous. However, fragranced baby products are exempt from disclosure of all ingredients. Consequently, parents and the public have little information on product emissions. This study investigates VOCs emitted from a range of fragranced baby products, including baby hair shampoos, body washes, lotions, creams, ointments, oils, hair sprays, and fragrance.”
As for animals, it is a shame what we’re doing to them. Even people who adore their pets have no problem subjecting them to toxic personal care products, essential oils, “air fresheners,” scented candles, and scented animal washes and even toe nail polish on dogs. Here’s a quote from an article by Dr. Karen Shaw Becker, which outlines some of the reasons pets are at great risk:
“Most pets are even smaller than kids. They tend to spend a lot of time near the floor where all indoor air pollutants eventually wind up. They groom themselves and each other, which means they’re ingesting the pollutant particles that have accumulated on their fur and in the environment. Many pets spend up to 100 percent of their time indoors, and are living with very high levels of airborne toxins. These factors combine to put pets at the highest risk of anyone in the household for health conditions related to indoor air pollution. Even if neither you nor your pets are having symptoms, it’s still possible the air fresheners in your home are harming your health. Most of the effects of these products aren’t immediately obvious and may not even manifest as respiratory issues. Some people say, “If I was having a problem, my pets or I would have watery eyes. We’d be coughing or wheezing.” But that’s not always the case.”
In other words, the use of products which create airborne toxins is chemical abuse of children and animals (not to mention adult humans).
Some Products Used in Magic Rituals Can Impact Indoor Air Quality
From that same article by Dr. Becker, there’s also a caution for those of us who love our animals and children, but who also engage in magic and devotional rituals indoors:
“A 2001 EPA study concluded that candles containing fragrance produce more soot. It’s possible organic compounds in poor-quality candle wax may increase cancer risk.(2) A 2009 study warns that the chemicals emitted into the air by burning candles can have a harmful effect on human health.(3) Paraffin candles produce potentially toxic chemicals, including alkanes, alkenes and toluene.
Like air fresheners, scented candles can also contain dangerous chemicals such as formaldehyde and VOCs. Cheaply made candles can contain toxic levels of heavy metals in the wicks. When one of these candles burns, the lead particles are released into the air. Frequent use of these candles could contribute to the development of health conditions such as asthma, allergies and cancer.
Research shows that burning incense can be dangerous to human health, and a 2015 study even suggested it’s much worse that inhaling cigarette smoke.(4) Incense smoke is mutagenic, meaning it can cause mutations in DNA that can lead to cancer. In the 2015 study, incense was found to be more toxic to cells and DNA than cigarette smoke. Of the 65 compounds identified in incense smoke, two were determined to be highly toxic.”
The Magic of Interdependence?
Switching now from science to metaphysics, I’ve touched before on the spiritual and esoteric quandries posed by artificial substances and toxins, those substances that result from what I call “unwise alchemies.” And I am personally desperate for anything–ANYTHING–that can ease my remaining years on this planet and provide a semblance of better health. I am frankly weary of fleeing fragrant products in particular, which are everywhere I go. And I am tired of living as a hermit (though I fancy myself “ornamental”).
And I’ve used various breath techniques for years–tantric breathing, HA breath for ho’oponopono rituals, the “six healing sounds” (Taoist) practice, and so on–though I often forget to resort to these techniques in times of crisis (like when the stove repair man comes into my home offgassing a scented deodorant).
But I’ve been thinking a lot lately about the uses of language, sounds, breath, and how to put these together to help myself. Obsessing, really. I don’t use the word “desperate” lightly.
The link was to the Perfumed Skull (I know, not a completely auspicious name from my perspective), a blog written by Ben Joffe, “a cultural anthropology Ph.D. candidate” as of 2016. (He’s probably received his doctorate by now.) His June 19, 2016 post is titled “The Magic of Interdependence: A General Description of the View of How Mantras Produce Results.” It concerns a book on mantra healing called The Science of Interdependent Connection Mantra Healing (rten ‘brel sngags bcos thabs kyi rig pa) by Dr Nida Chenagtsang and Yeshe Drolma, Beijing People’s Press, December 2015. The post includes a translation (his translation?) of “Chapter Four: A Rough Explanation of How Mantras Work.” Though there are all kinds of compelling implications for Western magic practitioners in this chapter, here is the part that grabbed my attention, because it may be of practical value to me:
“As an example of how the way in which breath flows generates results, if, taking the mantra-syllables OM AH HUNG, one intones OM when one inhales, AH as one abides (or holds the breath), and HUNG as one exhales, the three-fold arising, entering and abiding of the rlung flows in the proper way, and as a result this is greatly beneficial for the body. Through the good qualities of the proper movement of the constitutive elements, five winds, as well as life-bearing and upward-flowing (winds), bodily illness is cured (and) the constitutive elements are balanced. It (also) endows one with the good quality of mental happiness. These are the reasons that what are called the three Vajra seed-syllables are extolled by all mantra-holders or ngakpa as the highest of mantras. Moreover, intoning ‘HA’ and expelling HA! with a strong sigh for diseases of the vital and heart-winds, for mental discomfort, memory loss, mental agitation or anxiety directly expels stale rlung in the life-force channel(s) from out the body and thereby cures disease.”
[The above also credited by Ben Joffe as from ‘The Science of Dependent-Origination Mantra Healing’ (rten ‘brel sngags bcos rig pa), written by Nyida Heruka and Yeshe Drolma, 2015, mi rigs dpe skrun khang, pp. 36-52.]
I am particularly struck by the instructions to inhale, hold, and exhale each syllable. In all the neotantric workshops and pujas I’ve ever attended, not once we were we ever instructed to OM on an inhale. (So, is a little–neotantric–knowledge a dangerous or an ineffective thing?)
The authors say “reciting the three Vajra seed-syllables (OM AH HUNG) balances the breath and resolves sickness.” I have tried this now a few times, in the recommended manner, and it will definitely take practice. To generate the mantra syllable “Ah” while holding my breath is no easy feat! And I have to take gulps of air between each series of syllables. I am going to practice this a lot and see what happens.
I am also staring hard at the chapter’s reference to “mantras for poisoning,” because poisoning is exactly what we are all experiencing at this time, on this planet. Do I sense a practice that might be useful for transforming the toxic effect of the unwise alchemies? What would happen if many practitioners gathered together to ease the poisoning of a place, with such a mantra? I want very badly to understand this.
Finally I am happy to find this sentence as well: “One’s own mind and the minds of others are made sick through harsh words, and conversely, expressing pleasant words can gladden others’ hearts.” I was attempting to address this very topic earlier this week in my blog post, “Try a Little Tenderness.”
I notice that toxic and uncivil words and harsh sounds are as ubiquitous as toxic chemicals in modern American culture. There are so many ways to make and keep us sick. But perhaps somewhere in a skillful use of our breath, and mantras of seed syllables, and the weilding of pleasant words, there may lie a little more healing for me and for all of you too.
As always, comments are very welcome. Thank you, readers!
No, I don’t wake up the first of every month saying this. I’ve heard about it, of course: a superstition to bring luck in the next month. But I do pay attention to auspicious signs and portents.
This morning (December 1st), my waking up to The Troth membership opinion survey regarding the hailing of Loki at Troth events was indeed auspicious. The hailing of Loki is controversial within the organization, which apparently consists largely of U.S. membership. I have heard that similiar organizations in other countries find this controversy puzzling and unnecessary.
The survey results will not produce a binding vote, but might help influence the organizational leadership’s position on this topic. Currently, Loki is banned from Troth events (a form of religious discrimination we call Lokiphobia.)
There were three options: (1) continue the ban on hailing Loki at Troth events; (2) no ban at all, so that Loki could be hailed at any time; and (3) a compromise position that would allow one hailing of Loki in the main event, with separate bowls and drinking vessels for Loki-hailers and abstainers, presumably for spiritual “hygiene.”
An aside: the one thing I do wish the survey had included was a second question as to how many people in The Troth membership do hail Loki at all, ever. I think this could have been very interesting indeed, as it would provide numerical information as to allies and practitioners as well as abstainers.
For those who don’t know, The Troth is an organization that promotes inclusive Heathenry (as opposed to all the white supremacists running around with Norse runes tattoo’d on their biceps). The stated policy of inclusivity is why I joined, even though I don’t describe myself as “heathen” per se at this point. Here’s a key portion of their policy statement:
From The Troth website: “We are deeply proud of our indigenous Northern European religious, cultural, and historical heritages. We welcome all people, whatever their religious, cultural, or ancestral background, physical ability, gender identity, or sexual orientation, who have developed or wish to develop a relationship with our Gods and Goddesses, and would like to know more about Asatru or other forms of Heathenry. Together, our members practice the moral principles followed by our noble predecessors, including: Boldness, Truth, Honor, Troth, Self-Rule, Hospitality, Industry, Self-Reliance, Steadfastness, Equality, Strength, Wisdom, Generosity, and Family Responsibility.”
Oh, the Irony…
…that such spiritual hygiene should be given such attention when there are a few other more essential topics the organization could address more robustly.
Baer writes: “Whether it is on the domestic front in North America, or courting potential allies in Europe, the Troth does itself a strategic disadvantage in actively alienating devotees of Laufeyson. Most Lokeans I have met, because of who they are and Who called them, are natural anti-fascists who would stand against the racialist scourge.”
(Note: Baer uses “Laufeyson” as Loki’s “last name” instead of the more correct “Laufeyjarson.”)
Yeah, gotta agree on that. We Lokeans also seem to be more supportive of LGBTQIA+ and disability issues and many of us exist in marginalized spaces as a result of our own lives and identities.
(I’d personally love to see a survey on that, including the kinds of activism we’re engaged in outside of heathen and neopagan topics.)
However, in the Loki Wyrdlings facebook group, several people have pointed out that Baer seems dismissive and glosses over the problems of inclusivity that we Lokeans face, and that this must be addressed before unity can be achieved. Also, it’s been pointed out that as grown-ups, we can work on more than one issue, say, addressing internal prejudice against Loki practitioners as well as cultural appropriation and misuse of Norse religions by white supremacists.
But Wait! There’s MORE!
But, Lokean as I am, I want to throw another issue into the “hygienic” mix, that of disability accommodation, particularly with regard to those who have the invisible disabilties of multiple chemical sensitivity and environmental illnesses and respiratory ailments (such as asthma) that are triggered and worsened by the exposure to airborne toxins such as fragrances, scented personal care products, candles, incense, pesticides, paints, etc. Such people, at least the ones who have recovered somewhat from previous toxic exposures, generally do pretty well at maintaining their health and stamina as long as such products are excluded from gatherings and public spaces. I hear the Trothmoot this year is taking place on the West Coast. I would enjoy experiencing such a thing, just once in my life, and to be able to go home from it in relatively healthy shape.
Most people with conditions such as mine are socially isolated and many are longing to participate in faith and spiritual communities, including neopagan ones (heathen, Wiccan, etc.). When I moved here to Lake County, I even tried the local Unitarian Universalist church, as UU’s have a history of accepting neopagans. I had a few conversations with someone in the local leadership and decided to try attending a service. Within ten minutes I had to flee due to one person wearing a heavy dose of sandalwood essential oil. I cried all the way home.
I’ve never been to a Trothmoot, or indeed any public heathen or neopagan event except for that thing the Druids used to do in Berkeley in the park, and that only once. Reclaiming Witch Camps could be fun, but they are outdoors in the woods in the summer and I know the mosquito repellant would make attendance impossible. (I also dodge airborne toxins at health facilities, schools where I’ve taken classes, public transportation, restaurants, grocery stores, senior centers, and so on.)
Good indoor air quality, which is what people like me need in order to participate in events and experience those stated Troth values such as Hospitality, Frith, and Self-reliance, benefits everyone in attendance. Go on over to my Why Fragrance Free page on my professional website and you’ll see links to a study published earlier this year that estimates that 1-4 Americans has some form of environmental illness now. ONE IN FOUR. That’s staggering.
From where I sit and stand, always on the outside, I’d much rather see the vast amounts of attention focused on the pros and cons of Loki worship (so, just get over it and let us hail Loki already!!!!) directed instead toward a thoughtful consideration of a ban on fragrance use at such events, as the toxicity of such products is well documented in scientific literature and numerous anecdotal accounts. (Yes, and as grownups, we can also address the problems presented by alt.right fascists and neo-nazi scum, as well as other challenges.)
Because I have no kindred beyond those I find on the internet, and no place of worship beyond my own altars and my Lokabrenna Tiny Temple, I am probably doomed to spend the rest of my life as a solitary practitioner of just about everything. I try to make peace with that, but even writing about this brings tears. When it’s not too painful, I like to imagine the cheer of bright halls where people like me (aging, disabled, kinky, Lokean) are welcome as full members of the community. I long to toast, boast, recite poetry, and look with love on my kindred. I long to rely on the “kindness of strangers” who soon become my friends. I long to stand up and do battle beyond writing these blogs.
But, yeah, I’m a gonna bring this up. I’m bringing it up now. I’m tossing my respirator on the ground as a gauntlet. Loki is all about pointing out hypocrisy and the hypocrisy in action against those with disabilities is every bit as damaging as other forms of exclusion.
As for Loki–I’ll leave you with the song stylings of Joan Jett, Bad reputation.