#in author's notes form the entire time and I relate to them on a spiritual level

[qsmpbutwithsignlanguage]

I think people who headcanon that c!Quackity is c!Tubbo's parent and people who headcanon that c!Quackity is c!Tubbo's brother should fight it out cage match style, for enrichment.

My enrichment, not theirs.

[hyperfashionist]

A Spoiltastic Journey

through the Entire Space: 1999 Canon

up to “Odysseus Wept”

Story 1: Eternity Unleashed

Chapter 9 of 12

It's time for some spoily commentary on Chapter 9 of Eternity Unleashed!

Spoilers under the cut. You have been warned.

Back to Chapter 8 of this story

Forth to Chapter 10 of this story

Back to original post on this story

Return to Series Preface

Forth to Story 2: The Touch of Venus

Chapter Nine of Eternity Unleashed: A Spoiler-Filled Commentary

Wow! Balor's plan is working a treat! These avocado-scoffing millennials, who don't want to work, have been scared straight and are more productive than ever! Talian even remarks that they'll have to think about paying people, the way things are going.

Talian points out that the population's missing motive for working - besides fear of being publicly tortured for slacking, which is the only non-banned form of entertainment now - is child-rearing. Balor blows off the idea; families are, like, old hat. Of course Balor would think that. It's not like his sole motivation has been to keep his family close to him, or anything.

---

Milsa is conspiring with six followers in the woods, where there will be no "listening devices". What listening devices? She shouldn't worry so much, since there are obviously no networks to connect them to.

Observation: This is when the plot starts to feel like it’s actually moving a little bit, and the paper-doll characters start to become more animated and relatable. 

The economist in Milsa's gang explains that, now Balor’s got the planet back to work, all the arenas are closed except the biggest one in each town, which is dedicated to public torture of the workshy.

Problem: if no more criminals, then people will invent them. 

Solution: get people to see Balor as the criminal.

---

Milsa shows up in Talian’s apartment and argues passionately for him to get a heart, a brain, the nerve.

The scene, like several of those before it, is exhaustive and long-winded (I know, I know, u/pot @ kettle #black). But the story is actually coming alive for the first time in nearly a hundred pages. There are some successful moments of dialogue too.

Anyway, Talian is all like “nope, #TeamBalor” and it turns out Balor is behind the door and he goes "suprize!" and takes Milsa to be publicly tortured because “she lacks purpose”.

Milsa speaks to Talian with conviction, saying that Balor can only hurt her body, but the real torture is seeing what her brother has become. It makes compelling reading. She uses the word “soul”, which, without doing a word count, makes her possibly the only character ever to speak in spiritual terms (other than Xmonolor, who warned of the dangers of “spirit-music”).

---

Observation: I had doubts about an invalid girl character being sanctified by her suffering - why should Milsa be the one to have higher values, in a society where nobody else seems to? Isn't this inching towards discredited trope territory? But the author makes a good case for it, in the context of a society where almost nobody has had to endure pain the way she did. Milsa had no choice but to think for herself a lot of the time because there was presumably no disseminated knowledge of techniques for handling pain. She didn’t have any higher education. And she was geographically and socially isolated; there's no mention of her ever having had friends. And she was facing death, itself, minutes before Balor barged in on the ritual. It makes sense that Milsa’s worldview would be what it is.

---

Talian, who was stigmatized throughout his childhood by Bexan’s refusal to euthanize Milsa, is ashamed of her as he watches her being tortured. Meanwhile, Milsa applies the mental techniques she used to endure pain, and wills herself to die instead of reincorporating. 

An unseen messenger hands Talian a hand-prewritten “if you are reading this I am dead” note.

Teyla visits Talian at night and encourages him to turn. Talian’s organized, Milsa’s followers are not, and they need his skills as well as his contacts. Milsa’s message is starting to get through to her brother.

Gender Balance

Not Specified

Balor’s underling

A messenger, unseen behind Talian

two of Milsa's followers

NB running total = 24

Female

Menair, Milsa's follower, a former librarian

Soram of Annen, Milsa’s follower, formerly professor of military history

F running total = 15

Male

Tefta, Milsa’s follower, formerly chief economist of the Gruyorg Council

Canrom, Milsa’s follower, formerly high up in the Council of Families

M running total = 29

Back to Chapter 8 of this story

Forth to Chapter 10 of this story

Back to original post on this story

Return to Series Preface

Forth to Story 2: The Touch of Venus

[hamliet]

Metals and Heavenly Bodies: Why There Is So Much Metal in RWBY

So, why is RWBY so metal? 

RWBY uses metallic symbolism to explore the alchemical process (the refinement of metal into gold via the creation of the philosopher’s stone). Alchemy has seven metals that are ordered in terms of refinement: three base metals, one that is the most refined of base metals, and three refined metals. RWBY has been associating each metal with certain characters. It’s also been giving these characters their ultimate focus in the precise order of refinement.

Metals in alchemy are also associated with heavenly bodies, or planets (well, plus the sun and moon, because we’re dealing with ancient astronomy here). The planets, of course, are named after Roman gods, so they too can be associated with the metals, and RWBY directly correlates them.

NB: It’s very valid to critique tropes and subtext. This isn’t intended to invalidate any criticism but rather to offer a symbolic reading of the metal motif.

So, let’s dive in.

Base Metals:

Lead-Saturn

Associated characters: Qrow Branwen, Ruby Rose, Mercury Black

While I can’t think of any specific reference to lead in RWBY, there are a ton of references to the mythical Saturn. 

Saturn's father (Uranus) was a piece of work who hated Saturn’s mother and so took his son (and other children) and imprisoned them in a cave so that they could never see the sunlight. Saturn’s mother eventually persuaded Saturn to take a sickle and castrate his father. He then wasn’t a particularly great dad himself, becoming more like his father than not.

In alchemy in particular, we have images of Saturn with a prosthetic leg (see: above). This is where Mercury begins his arc. He’s abused by his father, who steals his semblance and refuses to allow Mercury to be his own person (effectively rendering him a prisoner). So, Mercury kills him, and then is taken in by Cinder and Emerald to be an assassin for them, an assassin just like his father. You can see the parallels. 

Saturn’s sickle is also often drawn as a scythe, which Death holds in the above image. A scythe is of course the weapon used by Ruby and by Qrow--specifically, Qrow is the person Ruby imitates and admires. But we know (and Ruby now does to) that Qrow is a flawed human himself; Ruby is better of becoming her own person rather than continuing to stay like her father-figure in Qrow (her own dad is great, but that doesn’t mean Qrow isn’t also a dad figure to her!) 

Qrow, of course, is self-destructive, believing his semblance is to bring bad luck wherever he goes. His name is “crow,” the bird symbolizing the first (black) stage of death and rotting in alchemy. His own upbringing can also be compared to Saturn’s. 

But, you see, Saturn isn’t actually a sign of doom and death. It is one of the symbols of the prima materia, the lead to be transformed into gold by the end of the alchemical process. It shows where the characters can grow, and indeed all three of them are along their path towards growing. 

Tin-Jupiter

Associated character(s): James Ironwood (maybe Weiss Schnee)

Well, I’m actually going to talk more about Ironwood and his arc in the next section. But in Ozpin’s circle, in which characters are based on The Wizard of Oz (a blatantly alchemical story), we have Qrow as the scarecrow, Lionheart as the Cowardly Lion, and Ironwood as the tin man. Jupiter is also associated with the Sublimation stage in the process of alchemy, which is where we are now. 

In case we didn’t get the allusion, RWBY has helpfully placed artwork of tin men on the walls in the background of Weiss’s room this season.

I’m aware that this screenshot isn’t from this season but it gets the point across. I also feel tin might well have an association with Weiss and where she was at in her arc after the fall of Beacon. 

Additionally, Jupiter is actually Saturn’s son in mythology, and is saved from being eaten by his father (look Saturn really wasn’t awesome). He returns to force his father to regurgitate his siblings, and Jupiter and his rescued siblings (yes they were still alive; it’s mythology) fight to dethrone their father. They succeed with the use of lightning, among other things. Saturn was then imprisoned in tartarus. You can see the parallels. 

Do note that the glowing sun above the head of the tin man on Weiss’s wall, showing Weiss is destined to become refined like gold. The golden sun is in sharp contrast to Ironwood’s allusion to the Dark Sun, but there’s a lot more to say about Ironwood in the Iron section. 

Iron-Mars

Associated characters: James Ironwood, Marcus Black, Mercury Black

First, let’s continue with Ironwood. I’ve noted before that iron is associated with war:

Iron in particular is ruled by Mars, the god of war, meaning it is associated with violence. It’s not a coincidence that pretty much from the second Ironwood is introduced, the concept of war comes up, and his entire character has gone on to be the embodiment of the military and violence.

In addition to seeing himself as a sort of be-all-end-all Jupiter figure, Ironwood of course is always expecting war. His arc is one of reverse alchemy, which is a thing. It means that instead of becoming refined, he’s corroding from Iron to Tin. I don’t see good things for him. 

Mars in mythology also becomes obsessed with Venus, which... you’ll have to read the next section for that ;) 

Marcus Black, of course, is an assassin, hence it makes sense that his name literally means “dedicated to Mars.” Mercury (our Mercury) becomes more like him in taking over his role as an assassin. He’s so broken from his father’s abuse that he refuses to become his own person and just falls into his father’s role. It’s tragic. 

So is Mercury’s arc reverse alchemy? No, I don’t think so. There’s more (of course) later on, but if we look at the stages of his development, we see he has moved from Lead to Iron. It’s progress. His leg is a focus for the early arcs of the story (he uses it, along with Emerald’s semblance, to trick everyone into turning against Yang), and only later did we learn his history with his father. Even if the events of course did not happen in succession, the story revealed the allusions one after each other. He’s also made progress in that he’s clearly emotionally attached to Emerald even if he pretends otherwise. Also... (see below)

The Most Perfectable Base Metal:

Copper-Venus

Associated character: Penny Polendina

As I also mentioned previously, Penny’s name references copper (a “copper penny”). The Summa Perfectionis, a thirteenth century alchemical text, calls copper “the most perfectable of base metals.” 

Venus in alchemical imagery is almost always wearing (or surrounded by, since she’s also often, well, not wearing anything) green. 

Green is in alchemy the color of the prima materia, the raw, immature material that will eventually be refined into gold, because green is of course symbolic of the earth, fertility, growth, etc.

As I wrote previously, in mythology Mars had a thing for Venus. I’m certainly not suggesting Ironwood has a thing for Penny in a romantic/sexual sense, but he does seek to control her, and like the Mars of myth, his pursuit of Penny/Venus leads to his humiliation (the Mars of myth gets caught in a trap--no literally a net--by Venus’s angry husband). 

In contrast to Ironwood, Penny, who is originally made entirely of metal, becomes human, while Ironwood becomes more metal--not necessarily literally, but in his spirit. He’s lost his humanity, or rather, gave it away, while Penny found hers. It makes sense to me that a story with spiritual alchemy at its core (which focuses in the Jungian sense on individuation/self-actualization, or fully coming into an understanding of the self) would have Penny literally transform into what she has always been: a final product, a real girl, the philosopher’s stone. 

Refined Metals:

Now these are going to be a bit more predictive. The allusions are clearly there, but how exactly those will play out I don’t know because if we look at these metals as steps in the process, we’re not quite there yet. 

Mercury-Mercury

Associated character(s): Mercury Black, (maybe Emerald Sustrai)

I think the name says it all. 

Kidding. Mercury as a metal is also known as argentvive or quicksilver. It, along with sulphur, form the basis of the alchemical process. They must be united to achieve the Philosopher’s Stone (it’s one of the reasons I am wondering if we’re going to get an important, Mercury-related event in a place named for sulphur or its other name, brimstone, in Vacuo; all the places we know of in Vacuo are named after types of stones including several that are sulfuric in nature). Mercury himself unites the two principles of the work, sun and moon (for who those are, read below). Mercury is the metal from which all other metals come from--he’s way more important to this story than we’ve seen yet. Most likely, he will eventually turn on Salem as well, and in a pivotal moment.

As a god, Mercurius is the author of alchemy. He’s the mythical author of the Emerald Tablet (which Emerald’s name alludes to; I actually don’t personally think Emerald alludes very much to Aladdin. Instead, I think her allusion is the Emerald Tablet and her Egyptian design is based on Thoth, Mercury’s Egyptian counterpart). Mercury is the spirit that gives life.

Lyndy Abraham notes that Mercury is “both destructive and creative” (oh look at the relics of Atlas and Vacuo) and that “the elusive, duplicitous Mercurius who consorts with the devil is at the same time a redeeming psychopomp” (”psychopomp” means spiritual guide) “The fact that he can freely participate in both light and dark worlds without taint makes Mercurius the perfect mediating bridge.” Jung calls Mercury “a symbol uniting all the opposites.” So yeah, Mercury should have a redemption arc that will probably be pivotal in the story.

If we follow the self-actualization endgame of spiritual alchemy, with true life and wisdom as the metaphorical philosopher’s stone here, I think it’s likely Mercury becomes more himself--going from being Lead to Iron (as he’s clearly spiraling right now, but also has a connection to Emerald) to Mercury. I would also suspect he’d get his semblance back to establish that he’s his “own person” (a major recurring theme of RWBY), and while, like with Yang and her arm, I don’t think he’ll get new legs, I think it’s pretty likely his semblance will enable him to fly (since mythical Mercury, you know, flies). 

Silver-Moon

Associated character(s): Ruby Rose (also Weiss Schnee, Blake Belladonna, Oscar Pine, Jaune Arc, and Summer Rose).

The most important character here is Ruby, obviously. She’s our MC and titular character! But Weiss, Jaune, Blake, Summer, and Oscar are all addressed here. But I think it’s obvious that Ruby’s defining trait is her silver eyes. They got her noticed by Ozpin and sent to Beacon early, they’re the reason Salem is targeting her, they’re what could destroy her (turning into a Grimm) or save the world (what’s going to happen). Silver is noted to be “pure” which is what other characters constantly comment Ruby is. 

Gold-Sun

Associated character(s): Oscar Pine (also Sun Wukong, Yang Xiao Long, Tai Xiao Long, Ruby Rose, Pyrrha Nikos, and maybe Jaune Arc)

The most important/obvious character here is Oscar. Oscar’s first name is a shade of gold and a type of fish that is most often brown or gold. He’s facing a similar dilemma to Ruby: the threat of merging forever with Ozpin (which clearly won’t happen; he needs to be his own person, as Ruby said). 

Both Ruby’s and Oscar’s individualizations are somehow instrumental to defeating Salem. 

[yamayuandadu]

Hecate: falsehoods and myths

While my blog generally focuses on China and Japan, occasionally other topics related to religion and mythology warrant a post too. Due to Halloween being right around the corner, I decided to finally cover something I've been meaning to for a long while – the large number of misinterpreted, misreported or outright made up information about my favorite minor figure from Greek mythology, Hecate. While only rarely present in myths, she's a mainstay of not only popculture, but also of what I think warrants being called “pop-spirituality”. Under the cut I will examine a number of claims commonly seen online, and provide both the necessary debunks as well as some interesting genuine information.

Falsehood #1: Hecate's three bodies represent the neopagan virgin, mother, crone trinity This claim, as  baffling as it is, made its way even to a number of academic publications – what prompted me to write this post was in fact stumbling upon it in a paper about a completely unrelated topic. In truth, there wasn't even such a thing as an universal “virgin-mother-crone” trinity in Greek mythology – the whole idea is a product of dubious 20th century scholarship, mostly that of Robert Graves, a man whose notable deeds include writing a number of seemingly entertaining historical novels, cheating on his wife with his “muses” (some of them teenaged), and introducing the world to a wide array of myths and interpretations he came up with himself, but presented as genuine (he want as far as lament that more credible authors refuse to spread his ideas further). The most prominent of them, outlined in his book White Goddess, was his belief in the existence of some form of universal goddess figure with three aspects, which he himself named rather inconsistently, and which he claimed corresponded to the phases on the moon. What is true is that Hecate was associated with the moon from the Hellenic period onward, with neoplatonic writers in particular highlighting this affinity. This appears to be derived from Hecate's role as a “light-bringing” deity, frequently depicted with torches in art. Her arguably most prominent appearance in a myth presents her as Persephone's guide on the way back to her mother, lighting the way through the underworld. A shift from a general light-bringing role to just an association with the moon likely occurred due to conflation occuring between Hecate and Artemis – however in earlier times she was also frequently associated with Apollo, who even held the title of “Hecaton” in some sanctuaries. It has also been suggested that originally the connection was based on Apollo being depicted as a “builder” deity, while Hecate's principal role was that of a guardian of homes, gates and roads, which made their purposes overlap. Due to the aforementioned moon connection, combined with the fact she was commonly depicted with three bodies in art, Hecate became a postergirl for Graves' theory. Of course, this association has no foundation in reality – Hecate is not described as triplicate in Hesiod's Theogony, the oldest source mentioning this goddess.

The oldest known depictions, both sculptures and pottery decorations, likewise depict her with only one body. Some later sources seemingly discussed the three bodied version as merely an art motif. Pausanias's travelogue presents the three bodied Hecate statues as an invention of the sculptor Alcamenes, and contrasts them with a single-bodied depiction: Within the enclosure [in Aegina] is a temple; its wooden image is the work of Myron, and it has one face and one body. It was Alkamenes, in my opinion, who first made three images of Hekate attached to one another, a figure called by the Athenians Epipurgidia [on the tower] It should be noted that yet other sources consider them to have religious importance as guardians of crossroads, though these claims are obviously not contradictory.  Additionally, a few pieces of art, such as the Pergamon altar, depict Hecate with three bodies despite presenting myths in which she only possessed one.

Hecate was consistently portrayed as a young woman (some pieces of art, like the one above, depicted her in an Artemis-like manner, in a knee length garment) and with some small exceptions, usually relying on conflation with various nymphs, ancient Greeks seemingly considered her a virgin goddess. There are no widely agreed upon ideas regarding any other figures being regarded as Hecate's children, and even after becoming only a distantly remembered boogeyman she was not depicted as an elderly woman. Falsehood #2:  a “pan-european” set of “witchcraft traditions” was derived from Hecate Most claims online related to witchcraft try to add a degree of complexity to what was senseless violence caused by moral panics, not dissimilar from the 1980s satanic panic. There was no “pan-european” component to them (beyond all instances of large scale witch hunts being motivated by religious fervor, of course), and in particular the worship of Hecate was neither extant at the time associated with witch hunts and the development of the modern western image of a witch, nor was it ever “pan-european”. If anything, an argument can be made that outside Greece and Anatolia, Hecate was more of a popular import in the east than in the west. Some Roman sources present the existence of Hecate household altars in Greece as a puzzling curiosity, which further strengthens this impression. The late version of her cult, presenting her as a witchcraft goddess spread to Egypt and Mesopotamia, while an older, more positive image of Hecate seemingly survived in far off Bactria. as evidenced for example by Agathocles’ coins with Zeus holding Hecate, seen below.

Neither version ever spread to western or northern Europe, though, and pretty clearly it did not survive in any form into the middle ages and beyond. Wikipedia mentions a truly outlandish modern association between Hecate and germanic wild hunt folklore, which strikes me as completely random. An actual well documented example of Hecate syncretism with a figure from outside Greek mythology involved the Mesopotamian underworld goddess Ereshkigal, however.

What's rather curious is that the very concept of Hecate as a witchcraft and underworld goddess might have been a relatively late development, and as such not an accurate representation her original character – and even in antiquity it wasn't an universally embraced association. Earliest Greek accounts of Hecate cast her in a positive, benevolent role. In the Theogony she's a titan siding with the Olympians and then aiding them during gigantomachia as well; in certain versions of the Persephone myth, for example in the Homeric Hymn to Demeter, she's an ally of Demeter offering her counsel and finally escorting Persephone back to her mother. Many of her epithets also point at a benign character.

The deity whose role was most likely the closest to Hecate's own before the negative associations made her little more than a boogeyman was Cybele. Iconography and surviving accounts of rituals to both of these figures bear many similarities, which is considered one of the strongest arguments in favor of Hecate being an Anatolian goddess adapted into the Greek pantheon due to contact between Greek colonist in Asia Minor with local inhabitants such as Carians. It's also worth noting that in Greece both Hecate and Cybele were generally worshiped at household shrines rather than official, large temples. Sometimes Hecate and Cybele were also depicted together, though it's generally agreed they were never conflated. It is still uncertain to what degree Hecate was associated with the underworld before becoming a goddess of witchcraft – some authors assume that she was already in part cthtonic as a Carian deity, while others assume she only started to fulfill this role due to the later witchcraft associations, or due to conflation with the goddess Enodia popular in Thessaly, who was depicted as a crossroad deity like Hecate and was associated with ghosts. Falsehood #3:Hecate was always depicted with animal heads While not entirely made up, this claim is rooted in the Argonautica Orphica, a text only written in the 5th or 6th century, and likely inspired by neoplatonic, gnostic and magical sources. A probable origin of animal-headed Hecate are Egyptian magical papyri, likely influenced by Greek perception of Egyptian religion, and to a large degree disconnected from worship of Hecate in, say, Caria or Phrygia. Earlier sources and art depict Hecate with a single, human, head on each body, as discussed above. The animal-headed image only developed when Hecate started to be perceived exclusively as a goddess of witchcraft and similar arts. However, even though that was always the perception of this deity in Roman sources and in most Greek ones from 5th century BC onward, a number of cult sites in Anatolia, for example the temple in Lagina, continued to venerate her under the regular guise, and one of the most prominent indications of a lasting devotion to her comes from Greco-Bactrian coinage depicting entirely human, single-headed and single-bodied Hecate with Zeus.

While Hecate was not depicted with animal heads before the dawn of Hellenic Egyptian magical papyri, from the very beginning she was associated with a number of animals, most importantly dogs, but also martens and polecats. Occasionally her animal companions were assumed to be humans cursed with such forms. While some versions of associated myths claimed Hecate cursed specific individuals (such as Gale or Hekuba) to live as animals, in others she instead took pity on victims of another deity's curse – for example, Antoninus Liberalis notes that it was believed that the polecat was a woman named Galinthias who was transformed into the animal by the Moirae and “Hekate felt sorry for this transformation of her appearance and appointed her a sacred servant of herself.” Occasionally Hecate was also depicted with lions, like Cybele and a variety of other Anatolian, Levantine and Mesopotamian goddesses. Falsehood #4: Statue of Liberty represents Hecate While the three falsehoods discussed earlier intersect and overlap, this one, as far as I can tell, developed separately, though it also was influenced by the idea of Hecate as a malevolent witchcraft goddess to a degree. Debunking it is much easier and doesn’t require any complex research – the Statue of Liberty was simply based on the personification of liberty depicted on the Great Seal of France:

While Statue of Liberty's crown does resemble that worn by one of the three bodies of a famous statue of Hecate, currently displayed in the Vatican Museum, this style of crown was associated more with solar deities, especially the late Roman god Sol Invictus, and I have been unable to find any other depictions of Hecate wearing it.

Bibliography:

Fragments from a Catabasis Ritual in a Greek Magical Papyrus by Hans D. Betz            

Hecate Cult ın Anatolia by Coşkun Daşbacak

Hecate: Her Role and Character  in Greek Literature From Before Fifth Century B.C. by Carol M. Mooney; some arguments on the contrary can be found in Hecate:  Greek or “Anatolian”? by William Berg

Theoi Hecate and Hecate cult pages - great source of quotations

COININDIA gallery of Agathocles’ coins

[earthbased]

Making Your Own Correspondences for Plants

Disclaimer: This post is about magical and spiritual use, not medical, and medical use is mentioned only for historical examples. Don’t mess around with medicine unless you know what you’re doing, or consult someone who does. I’ve previously written about where the majority of magical plant correspondences tend to come from in modern pagan & witchcraft sites and books. If you decide to DIY some or all of your correspondences, how you do it will depend on what your beliefs and practices are. Some things to consider:

Do you believe the magical properties are already in the plants, are unchangeable, and need to be discovered? Or that they depend on your beliefs and associations?

Do you value individuality and personal significance, or having shared lore with your community and culture? Or both?

Do you value the process of relationship-building with a plant or spirit?

Do you value receiving lore through ancestry or lineage? Does it matter to you how old it is?

I’m going to delve deeper into 3 main sources: existing lore, physical characteristics and the plant itself.

===1. Building upon existing lore===

Learning the history and folklore of a plant, even if it doesn’t have existing magical uses, is likely to give you ideas and a deeper understanding. Some potential sources of lore: recorded folklore and common names, oral tradition, fairytales and nursery rhymes, etymology, flower meanings, appearances in mythology, appearances in well-known books or poems, pop culture and fiction.

Whether or not you want to think about it, the greater story of your practice includes the story of your lore and how it came to you. Oftentimes that story involves violence, theft, deception and ridicule. BIPOC have written at length about cultural appropriation [link, link, link, link] & cultural genocide as one of the ongoing harms of colonisation and racism. If you’re not part of a culture that traditionally stewards a certain plant or body of lore, listening to (whether literally hearing or by other means) and respecting those people’s voices is your ongoing responsibility when engaging with it. Navigating these issues as a member of an oppressing group often involves ambiguity and discomfort. This is also part of the path. Remember that we’re blessed to have the opportunity to listen to these voices today. Others did not survive.

Practical uses, both modern and historical often include medicine, but there’s much more, e.g. thorny plants’ association with protection - not only because the thorns protect the plant itself, but because thorny hedges have been grown in many times and places to deter large animals or trespassers from crossing a fence. More recently, I suspect the modern-day association of lemon with cleaning products has led to its current use in magical cleansing.  In any case plenty of common correspondences have arisen fairly recently from modern-day uses. Whether you place special value upon ancient or pre-modern lore is up to you.  The reasons behind old magical lore were often related to practical use, so I see it as a continued tradition.

===2. Looking at physical characteristics===

What you see depends on how you look (and think). Many plants have heart, star or crescent-shaped leaves. What do these things mean to you? A crescent usually reminds me of the moon but you could also see it as a claw or a smile, two things with very different connotations. Sympathetic magic (a phrase from anthropology) is the idea that things can magically affect each other based on their similarities. But beyond the obvious, there are also symbolic meanings. Many unrelated trees across the world happen to have dark red oozing sap, often earning them a name like "bloodwood". A straightforward use of sympathetic magic would mean it can affect blood, e.g. to stop bleeding. But symbolically, blood often means vitality, death, birth or rebirth, so that oozy tree could be thought to represent any of those things too. Learning observable facts about a plant can be a rich source of inspiration and understanding. Some things to consider: habitat, place of origin, endangered or invasive status, the wild form of a domesticated plant, gardening information, close relatives, lifecycle and seasonal cycle, and parts of interest (leaves, roots, flowers, seeds). For example, a plant well known for its flowers could have something interesting about its seeds which are usually overlooked. The internet is a bountiful source of information, as are books. Your local community likely includes many people who might be willing to pass on their knowledge, for example in local gardening or nature enthusiast clubs, nurseries, environmental groups, and cultural organisations.

You can apply a traditional method of Western astrology to make brand new correspondences to use for sympathetic magic, even with plants that have never been used this way before. This involves comparing the physical qualities of plants (shape, colour, smell, texture etc) with a list of qualities associated with each planetary energy. You might pick one or two features that stand out and concentrate on those. The planet it matches best is considered its ruling planet and will determine its magical application. It's possible for different parts of a plant to have different ruling planets, but not necessary. Common references for planetary qualities include Renaissance philosopher HC Agrippa and famous herbalist Nicholas Culpeper, but your associations may differ, or come from another system of astrology entirely. In any case, once the plant is connected to the planet, it’s also connected to everything else the planet represents. For example, if I determined that a herb in my garden had Venusian qualities, I’d consider it useful for any magic involving love, beauty, harmony or comfort. By a similar process you can assign herbs to a list of deities, zodiac signs, tarot cards, or whatever you want. 

===3. Asking the plant itself===

What this looks like depends on your personal beliefs and practices. It might mean asking an individual plant or a spirit representing the whole species. It may involve trance or ritual, or be as simple as listening inwardly for an internal voice in your thoughts. Will you seek out a living plant, contact it through its dried leaves, invoke its spirit into your space or meet it in a non-physical plane? Additionally, not all communication is about sound and words. Among humans some languages are signed and some people communicate with picture boards. Images, emotion, gesture, touch, music and body language are things to consider.

In some belief systems listening to plants may be interpreted more metaphorically, involving intuition or imagination. Using intuition-enabling practices such as dream work or trance may help you to connect your accumulated knowledge to a spiritual or magical meaning. Imagination and roleplay is also a way of gaining a new perspective, such as the deep ecology practice of a psychodrama called the Council of All Beings (note that the original form was heavily influenced by misappropriated Native American practices and stereotypes).

“What [something/someone] is telling me” is a phrase that can be used literally or figuratively in English. In other languages, especially Indigenous ones, such a distinction may not exist. This use of grammar can reflect a way of thinking and relating that considers humans as one part of a whole. If you were raised in a colonial mindset, asking the plant about its correspondences (whatever form that takes) and considering the plant’s priorities can be a way of challenging that mindset by reframing the interaction as one between two beings, rather than a human acting on a passive object. To me this way of thinking invites respect and reciprocity. How you can act upon that is a topic for another post, or maybe another author.

[shamandrummer]

Winona LaDuke: Native Environmentalism

I had the opportunity to meet Winona LaDuke and hear her speak at a conference years ago. LaDuke is a renowned Anishinaabe environmentalist, economist, writer and past two time vice-presidential candidate (with Ralph Nader), known for her work on tribal land claims and preservation, as well as women's rights. She is from the Makwa Dodaem (Bear Clan) of the White Earth Reservation in northern Minnesota. LaDuke was raised in Ashland Oregon, the daughter of Betty Bernstein and Vincent (Sun Bear) LaDuke. Her Anishinaabe father worked as an actor in Hollywood in supporting roles in Western movies before establishing himself as an author and spiritual leader in the 1980's. Her mother is an artist and writer who has gained an international reputation for her murals, paintings and sketches. LaDuke attended Harvard University, Massachusetts Institute of Technology and Antioch University. She has testified at the United Nations, U.S. Congress, state hearings, and is an expert witness on economics and the environment. She advocates primarily for the protection of the environment and the rights of women. In 1985, LaDuke helped found the Indigenous Women's Network. She worked with the Native organization Women of All Red Nations to publicize American forced sterilization of Native American women. In 1989, LaDuke founded the White Earth Land Recovery Project in Minnesota with the proceeds of a human rights award from Reebok. The goal is to buy back land in the White Earth Indian Reservation that non-Natives bought and to create enterprises that provide work to Anishinaabe. LaDuke is humorous, enlightening and above all political. She speaks with a Native voice without altering her language for non-Natives. Her words differ from establishment thinking and offer new ways of understanding the world and the solutions we need for the great issues of climate change. She conveys a beautiful and daring vision of political, spiritual and ecological transformation. LaDuke spoke at length about Native environmental issues and challenges. Despite making up a tiny fraction of the world's population, Indigenous peoples hold ancestral rights to some 65 percent of the planet. This poignant fact conveys the enormous role that Native peoples play not only as environmental stewards, but as political actors on the global stage.

All over the world, Native peoples are engaged in battles with hostile corporations and governments that claim the right to set aside small reserves for Native people, and then to seize the rest of their traditional territory. They are confronting the destructive practices of industry and leading the charge against climate change, while defending the rivers, forests and food systems that we all depend on. At the same time, they are blocking governments from eroding basic rights and freedoms and turning to the courts of the world to remedy over 500 years of historical wrongs. Native peoples are putting their lives on the line and fighting back for political autonomy and land rights. And all the while, they are breathing new life into the biocultural heritage that has the potential to sustain the entire human race.

Native Americans often articulate alternative environmental perspectives and relationships to the natural world. Indigenous mythologies and oral traditions express a non-anthropocentric environmental ethic. Indigenous groups offer ancient tried-and-tested knowledge and wisdom based on their own locally developed practices of resource use. And, as Native peoples themselves have insisted for centuries, they often understand and exhibit a holistic, interconnected and interdependent relationship to particular landscapes and to the totality of life, animate and inanimate, found there.

Perhaps the most important aspect of Indigenous cosmology is the conception of creation as a living process, resulting in a living universe in which a kinship exists between all things. Thus the Mother Earth is a living being, as are the Sun, Stars and the Moon. Hence the Creators are our family, our Grandparents or Parents, and all of their creations are children who are also our relations. LaDuke captured the essence of this concept when she said: "Native American teachings describe the relations all around--animals, fish, trees, and rocks--as our brothers, sisters, uncles, and grandpas...These relations are honored in ceremony, song, story, and life that keep relations close--to buffalo, sturgeon, salmon, turtles, bears, wolves, and panthers. These are our older relatives--the ones who came before and taught us how to live."

The industrialized West is largely unaware of how Indigenous societies have functioned, and the strengths they possess that industrial cultures have lacked. Our notions of progress are based on the idea that high tech means better and that industrial cultures are somehow more advanced socially. The current state of our threatened environment demands that communication channels be opened for dialogue and engagement with Native environmental ethics.  

When describing Indigenous environmental activism, LaDuke said, "Grassroots and land-based struggles characterize most of Native environmentalism. We are nations of people with distinct land areas, and our leadership and direction emerge from the land up." Each nation and community has its own unique cultural traditions linked to the land.

LaDuke detailed how different groups of Native people are contending with environmental issues and are seeking to address them at the local, community level. They are also forming national and international organizations that seek to help individual nations, in large part through information sharing and technical assistance. In the final analysis, however, each nation, reserve, or community has to confront its own issues and develop its own leadership. This must be stressed over and over again: each sovereign Native nation will deal with its own environmental issues in its own way. There is no single Native American government that can develop a collective Indigenous response to the crisis we all face. LaDuke emphasized that the environmental awareness of many Native American groups translates into a high level of respect for women in their communities. A good deal of evidence has shown that when women have high status, education, and choices, they tend to greatly enrich a community and to stabilize population growth. Many traditional American societies have been able to maintain balance with their environments because of the high status of women, a long period of nursing for infants, and/or the control of reproductive decisions by women. Many of the leaders in the Native struggle today are women. LaDuke pointed out that respect and humility form the foundation of Native lifeways, since they not only lead to minimal exploitation of other living things but also preclude the arrogance of colonial missionary activity, secular imperialism, and the oppressive patriarchy. She noted that: "In each deliberation we consider the impact on the seventh generation from now. Everything we have today we inherited, we are very, very fortunate today that our ancestors were strong people. We’re very, very fortunate that our ancestors took care of this land so well. We also know that those who are not yet here are counting on us not to mess this up…they’re counting on us to make sure that there will be water for them to drink, that there will still be fish, that the air will not be so poisoned or so hot that they cannot live."

Native people are not only trying to clean up uranium tailings, purify polluted water, and mount opposition to fossil fuel extraction; they are also continuing their spiritual ways of seeking to celebrate and support all life by means of ceremonies and prayers. As LaDuke told us in closing: "In our communities, Native environmentalists sing centuries-old songs to renew life, to give thanks for the strawberries, to call home fish, and to thank Mother Earth for her blessings."

[tealin]

Cape Crozier: The Spiritual Journey

As usual, please check out http://twirlynoodle.com/blog to see this post and others in their original (functioning) formatting.

Since getting seriously into polar history, I kept hearing the same two things from polar veterans.  One was that I could not possibly understand the story properly, or be able to depict it truthfully, unless I visited Antarctica myself.  The other was that Antarctica changes people.  This was unanimous amongst scientists, historians, and even tourists: one cannot help but be profoundly affected by contact with Antarctica; that is just a fact of the place.

I have certainly been changed by Antarctica indirectly.  The inner kernel of “me” is the same in my earliest memories as now, but the Terra Nova men and their experiences have fundamentally shifted how that kernel views and relates to the world and the people around me.  I am a vastly better person for their influence, and that is a large part of why I have been so dogged in getting their story to a new audience: the hope that, through my work, even one other person might be changed in the same way.

When I finally got the chance to visit Antarctica in person, I had half an eye out for signs something had happened.  Two weeks into my visit, I had learned a lot and had some meaningful experiences, but I couldn't say I had changed at all.  Maybe that initial action-at-a-distance was the change I had been promised after all.

Then I went to Cape Crozier.

As we have spread around the planet, humans have noted certain places as being special in some way, places of some sort of power, or where the spirit world is a little more tangible.  The Celts called these 'thin places', where the fabric of reality is threadbare, and Something Else comes a little closer.  One can have a 'thin' experience anywhere, but certain places seem to encourage them.  They may remain completely unmarked, or may become loci for centuries of pilgrimage, or anything in between, but they exist in some form in every culture except, perhaps, the post-Enlightenment intellectual West.

Antarctica, generally, feels like where the edge of a painting dissolves into brushstrokes. There is a certain unreality baked-in: the sun wheels around the sky without setting, one can count on one hand the species of life regularly seen, and everything – the landscape, the weather, the distances – is so vastly out of proportion to puny humanity.  One could argue that this 'unfinished' feeling is because so much of it is white, but I have travelled through many snow-covered landscapes, and they feel like landscapes covered in snow, not fundamentally blank places with a few suggestive details dropped in by an artist whose main attention was elsewhere.

Cape Crozier was something else entirely, though.  It is, of course, hanging off the edge of Ross Island, but it felt more like it was hanging off the edge of reality itself.  It is a thin place par excellence.  And I had an experience there which I have been trying to process since landing back at McMurdo.  When I tried to discuss it with friends, my ability to speak quite simply stopped.  Then the pandemic, and the new house, and pushing through Vol.1, all rose up and drove it to the back of my mind.  In February I wasn't ready to talk about it; here in October, I worry it's too late.  But I feel compelled to share what happened there, and if I don't do it now, I don't know if I ever will.

If this were a novel, at Cape Crozier I would have felt the thinness of time, and a closer connection to the dead men I had followed there – perhaps almost to believe they weren't dead at all!  In such a place, that didn't seem impossible.  But that is not what happened.  Nor did I have some sort of enlightenment beamed into my head from the heavens.  Even the word 'happened' is too suggestive of some sort of discrete external event.  If you had asked me, there, at the time, I'd have said I was just sitting there thinking. But I sit thinking a lot in life, and this was not the sort of thinking I am used to.  It was more like a revelation.  Not in the trumpets and angels sense, but in a literal one: layers of clutter and gloss were pulled back to reveal a simple underlying truth.  It was, in essence, a dose of perspective, a view from high and far enough away to see the big picture, and not the surface detail.  As I sat at the base of a boulder, gazing at the stone igloo and gawking at how completely insane were the men who dragged their sledges to this desolate nowhere to build it, I suddenly saw my life as it appeared in the Author's notes.

Ever since first getting the inkling that this story would make a good graphic novel, it has felt like a calling.  I said 'no' to the calling for years – some sort of cosmic wrong number – but when I finally said 'yes' everything started falling into place.  That is supposed to be a good sign, for a calling.  And I was happy following it, though it wasn't easy or comfortable.  As far as I could deduce, under my own power, it seemed like what I ought to be doing.  That is not to say there weren't doubts, especially in the grey light of a winter morning when I would lie in my rented bed, looking at my desk and wondering what on earth I was doing with my life.  And I was not untroubled by other concerns: Shouldn't I be more helpful to my family? Why have I been persistently unable to find a tribe, or a relationship?  Will I be allowed to stay in the UK?  Can I do this work and keep myself fed and housed?

Here, on a wind-scoured ridge on the edge of nowhere, reflecting on its history of unbelievable and, it could be argued, pointless hardship, one might expect to realise the folly of one's ways, and to swear off quixotic enterprises in favour of the hitherto unappreciated quotidian stuff that really matters.  But that is not what happened.  Instead, I got this dose of clarity:

I am here to tell this story.  Not here, at Cape Crozier, in this instant (although that too), but here, on this planet, as a human being.  This is what I am for.

Whatever I need to make it happen will be provided.  No less, and no more.

Everything else?  Tangential.  Not worth worrying about.  What needs to happen, will happen, and if it doesn't happen, it didn't need to.  And that's OK.

All shall be well, and all shall be well, and all manner of thing shall be well.

When I was young, we had a puzzle of the United States of America.  It was made of Masonite, and the pieces were cut out in the shapes of the states, which would be assembled to fill the recessed outline of the country.  Because they were geographical shapes and not interlocking jigsaw pieces, they would slide and rattle around until the last one got wedged in and locked everything else in place.

Most of my life, I have felt like that rattly puzzle.  I didn't realise it because I had never known there was another way to be.  But there under the boulder it felt like that last piece had been dropped in, that secured all the loose ones.  It was not that Cape Crozier was my missing piece and now that I had it I was complete – that is far too literal.  The missing piece was a something that wasn't even a thing; rather, in that moment of clarity, I felt all the jangling bits come to rest, and a wholly unfamiliar solidity.  At last the clay wobbling around the potter's wheel had been centred, and I felt a metaphysical ground beneath my metaphysical feet that I had not known it was possible to feel.

Ironically, the rest of the day I felt like I wasn't touching the actual ground at all, perhaps because what I was anchored to was on another plane entirely.  The stumbling shamble through the wind back to the helicopter might as well have been happening to someone else.  We took off into the gale, and though the pilot acted as though it was perfectly ordinary, when we were rounding the ridge he said 'wow, that's the rotor all the way to the left' which I didn't understand but didn't sound great.  Nevertheless the sense of peace persisted, and I understood how, in his last letter to his wife, which he knew would be his last, Wilson could have kept insisting 'all is well.'  (I knew why he wrote that: he had read Julian of Norwich.  But now I understood why.)

The journey back was a transcendence all of its own, the beauty of which seemed to be a perfectly natural outward manifestation of that altered state.  We touched down in time for me to make it to the Galley just as it opened for dinner, so we couldn't have been gone two whole hours, and that seemed absurd to me – surely I had sat under that boulder for two hours at least?  Or had we only been at the igloo ten minutes?  It was impossible to tell.

What I wanted more than anything was to go up a mountain and ponder the whole thing, alone, until it sorted itself out and I was ready to come back down again.  I could have gone up Observation Hill, but the weather looked liable to turn into a proper blizzard at any moment.  So, lacking a better option, I went to go eat, and, after having a chuckle at the Cherry Turnovers, slunk to the back where I could usually count on having a small wallflower table to myself, especially this early.  But one of the larger tables was full of young dudes talking about bar fights they'd been involved in, and I just … couldn't.  So I wandered into the main area and discovered the One Strange Rock crew having an early dinner as well, begged a spot at their table, and ate swaddled in friendly natter instead of at one with the universe in a blizzard.  It amounted to much the same thing.

Eventually one of them said, 'You went to Cape Crozier today, didn't you? How was that?'

I made an exploding gesture around my head and said 'Pkhhhh.'

Cherry wrote that the Winter Journey 'had beggared our language'.  I am sure that my inarticulate gesture is not what he meant.  But at the same time, in fact at that very dinner, I realised something about his writing.  The Winter Journey chapter is unanimously regarded as the finest part of The Worst Journey in the World.  Some people question that this otherwise unremarkable country gent, who never produced another book, could have written with such profound and expressive talent, and they posit that his friend and neighbour George Bernard Shaw, who definitely did consult on the book, must have ghostwritten it.  I have read enough of Cherry's writing – in his own hand – to know this is bosh; the voice and the style are distinctly his.  What's more, I was surprised to discover, when going through his journals, that a large portion of the Winter Journey chapter was not written last, despite it being the last to join the manuscript of Worst Journey, but was in fact written in his bunk at Cape Evans while he was recuperating from the experience.  In the published book, he singles out some passages as being from 'my own diary' but great tracts of unattributed narration are more or less verbatim quotations as well.  The experience related therein feels so immediate because it was.

The rest of Worst Journey, while perfectly readable, is largely a narrative rewrite of Cherry's and others' diaries.  Sometimes he lets others carry the story for pages at a time.  His writing is undeniably good, but is often simply mortar, filling gaps and binding sources together to tell a history that no human invention could better.  The Winter Journey chapter, on the other hand, reads like a torrent of pure inspiration pouring through him onto the page.  That such vivid, timeless prose should have come from an exhausted 25-year-old in his bunk in a wooden hut is no less remarkable than from a jaded 35-year-old in the library of his country house.

Artists of all stripes will often say that their best work is not their own creation, but feels like it already existed and came through them from somewhere else. It's as if there's a great Beyond where things that need to come into the world – stories, images, performances – queue up for passage through artists' minds and bodies.  Sometimes one taps into it by luck; usually it's a combination of training and discipline that makes the link traversable, from time to time.  Perhaps artists' minds are their own thin places, in a way.  Sitting there at dinner with my friends, I felt as though I'd brushed against the fabric between this reality and that Beyond, and, like touching the wall of a tent in a rainstorm, broken the surface tension and allowed something through.  I felt like, if I just put pencil to paper, something could flow through me, if only I could narrow down a subject.  With the intensity of his experience, Cherry did not so much brush against the wet tent fabric as punch a hole through it; feeling just a small inkling of that myself, it was no wonder that the creative energy poured into his diary with such intuitive eloquence.

Had I sat down to write this that night, perhaps I could have tapped into that flow, but I didn't feel I was ready.  I can guarantee you that right now I am not tapped into anything but a vague and dwindling recollection.  As vast as the experience was, by putting a box of words around it, I cannot help but reduce it to the confines of the box.  But that is the best I can do under my own power.

Compared to the seismic transformation of character brought about by my first vicarious encounter with Antarctica, the insight at Cape Crozier was very small and personal, but once in place, the ramifications have been substantial.  When I arrived back home, just before Christmas, the world was still as it ever was, but I was different, and I noticed how differently I related to everything.  Things I loved about Cambridge, which previously made me desperate to stay, I appreciated no less, but valued instead as something I had the honour to enjoy for a while, and didn't need to hold on to.  A young-adults group which I'd hung around, formerly a precious simulacrum of a social life, now felt hollow, and I abandoned it in favour of time spent one-on-one with the handful of people who I really appreciated.  They all said I seemed different; one person said I seemed 'sad', but I think I had just taken the mask off the seriousness which tends to frighten people. I have never been afraid to be myself, but in recent years have tried to mitigate that self in relation to others; there seemed no point to that, now.  It was as if my inner gyroscope had finally started spinning, and I had a sense of balance and orientation that I hadn't before.

Holding on to the clarity of that moment, and the centredness it brought me, has not been easy.  It didn't keep me from panicking when my housemate excoriated me back in March.  It didn't focus my mind on my work as soon as I'd moved into the new place, or save me from getting angry and frustrated when battling my tax returns.  Sometimes it's very hard to remember at all.  But I know what happened, and I can remember remembering, even if I can't recapture the feeling itself.  Sometimes, when it's very windy, I seek out a high open place in the hope of feeling it again, but it hasn't worked.  Maybe it doesn't need to.  Having it once was all I really needed, and even if I succeeded in flicking those switches again, what good would it do that hasn't already been done?

I could not foresee, on that windswept ridge on the edge of reality, where the world would be in 2020.  In wry moments I think I was only a few months ahead of a large portion of humanity, who have been forced to sort things out when the pandemic stripped away their preoccupations and illusions.  Maybe you are one of them, and you recognise some of what I've described.  Maybe you feel like you've been running away from it.  Maybe you have been running towards it but have been unable to find it.  All I can tell you is: it's worth the seeking.

I wish everyone in the world could visit Antarctica, even just once, and see how it changes them.  The world would be such a better place.  I am so profoundly grateful that I had the chance, and am determined to pay it forward by bringing some shred of that experience to as many people as possible.  If my communication fails to bridge that gap for you, then take it upon yourself to find your own thin place.  They are all around.  It only requires that you be receptive, and undertake to look.

[sciencespies]

The Sex Education Pamphlet That Sparked a Landmark Censorship Case

https://sciencespies.com/history/the-sex-education-pamphlet-that-sparked-a-landmark-censorship-case/

The Sex Education Pamphlet That Sparked a Landmark Censorship Case

Mary Ware Dennett wrote The Sex Side of Life in 1915 as a teaching tool for her teenage sons. Photo illustration by Meilan Solly / Photos courtesy of Sharon Spaulding and Newspapers.com

It only took 42 minutes for an all-male jury to convict Mary Ware Dennett. Her crime? Sending a sex education pamphlet through the mail.

Charged with violating the Comstock Act of 1873—one of a series of so-called chastity laws—Dennett, a reproductive rights activist, had written and illustrated the booklet in question for her own teenage sons, as well as for parents around the country looking for a new way to teach their children about sex.

Lawyer Morris Ernst filed an appeal, setting in motion a federal court case that signaled the beginning of the end of the country’s obscenity laws. The pair’s victory marked the zenith of Dennett’s life work, building on her previous efforts to publicize and increase access to contraception and sex education. (Prior to the trial, she was best known as the more conservative rival of Margaret Sanger, founder of Planned Parenthood.) Today, however, United States v. Dennett and its defendant are relatively unknown.

“One of the reasons the Dennett case hasn’t gotten the attention that it deserves is simply because it was an incremental victory, but one that took the crucial first step,” says Laura Weinrib, a constitutional historian and law scholar at Harvard University. “First steps are often overlooked. We tend to look at the culmination and miss the progression that got us there.”

Dennett wrote the offending pamphlet (in blue) for her two sons.  

Sharon Spaulding / Dennett Family Archive

Dennett wrote the pamphlet in question, The Sex Side of Life: An Explanation for Young People, in 1915. Illustrated with anatomically correct drawings, it provided factual information, offered a discussion of human physiology and celebrated sex as a natural human act.

“[G]ive them the facts,” noted Dennett in the text, “… but also give them some conception of sex life as a vivifying joy, as a vital art, as a thing to be studied and developed with reverence for its big meaning, with understanding of its far-reaching reactions, psychologically and spiritually.”

After Dennett’s 14-year-old son approved the booklet, she circulated it among friends who, in turn, shared it with others. Eventually, The Sex Side of Life landed on the desk of editor Victor Robinson, who published it in his Medical Review of Reviewsin 1918. Calling the pamphlet “a splendid contribution,” Robinson added, “We know nothing that equals Mrs. Dennett’s brochure.” Dennett, for her part, received so many requests for copies that she had the booklet reprinted and began selling it for a quarter to anyone who wrote to her asking for one.

These transactions flew in the face of the Comstock Laws, federal and local anti-obscenity legislation that equated birth control with pornography and rendered all devices and information for the prevention of conception illegal. Doctors couldn’t discuss contraception with their patients, nor could parents discuss it with their children.

Dennett as a young woman

Sharon Spaulding / Dennett Family Archive

The Sex Side of Life offered no actionable advice regarding birth control. As Dennett acknowledged in the brochure, “At present, unfortunately, it is against the law to give people information as to how to manage their sex relations so that no baby will be created.” But the Comstock Act also stated that any printed material deemed “obscene, lewd or lascivious”—labels that could be applied to the illustrated pamphlet—was “non-mailable.” First-time offenders faced up to five years in prison or a maximum fine of $5,000.

In the same year that Dennett first wrote the brochure, she co-founded the National Birth Control League (NBCL), the first organization of its kind. The group’s goal was to change obscenity laws at a state level and unshackle the subject of sex from Victorian morality and misinformation.

By 1919, Dennett had adopted a new approach to the fight for women’s rights. A former secretary for state and national suffrage associations, she borrowed a page from the suffrage movement, tackling the issue on the federal level rather than state-by-state. She resigned from the NBCL and founded the Voluntary Parenthood League, whose mission was to pass legislation in Congress that would remove the words “preventing conception” from federal statutes, thereby uncoupling birth control from pornography.

Dennett soon found that the topic of sex education and contraception was too controversial for elected officials. Her lobbying efforts proved unsuccessful, so in 1921, she again changed tactics. Though the Comstock Laws prohibited the dissemination of obscene materials through the mail, they granted the postmaster general the power to determine what constituted obscenity. Dennett reasoned that if the Post Office lifted its ban on birth control materials, activists would win a partial victory and be able to offer widespread access to information.

Postmaster General William Hays, who had publicly stated that the Post Office should not function as a censorship organization, emerged as a potential ally. But Hays resigned his post in January 1922 without taking action. (Ironically, Hays later established what became known as the Hays Code, a set of self-imposed restrictions on profanity, sex and morality in the motion picture industry.) Dennett had hoped that the incoming postmaster general, Hubert Work, would fulfill his predecessor’s commitments. Instead, one of Work’s first official actions was to order copies of the Comstock Laws prominently displayed in every post office across America. He then declared The Sex Side of Life “unmailable” and “indecent.”

Mary Ware Dennett, pictured in the 1940s

Dennett Family Archive

Undaunted, Dennett redoubled her lobbying efforts in Congress and began pushing to have the postal ban on her booklet removed. She wrote to Work, pressing him to identify which section was obscene, but no response ever arrived. Dennett also asked Arthur Hays, chief counsel of the American Civil Liberties Union (ACLU), to challenge the ban in court. In letters preserved at Radcliffe College’s Schlesinger Library, Dennett argued that her booklet provided scientific and factual information. Though sympathetic, Hays declined, believing that the ACLU couldn’t win the case.

By 1925, Dennett—discouraged, broke and in poor health—had conceded defeat regarding her legislative efforts and semi-retired. But she couldn’t let the issue go entirely. She continued to mail The Sex Side of Life to those who requested copies and, in 1926, published a book titled Birth Control Laws: Shall We Keep Them, Change Them, or Abolish Them?

Publicly, Dennett’s mission was to make information about birth control legal; privately, however, her motivation was to protect other women from the physical and emotional suffering she had endured.

The activist wed in 1900 and gave birth to three children, two of whom survived, within five years. Although the specifics of her medical condition are unknown, she likely suffered from lacerations of the uterus or fistulas, which are sometimes caused by childbirth and can be life-threatening if one becomes pregnant again.

Without access to contraceptives, Dennett faced a terrible choice: refrain from sexual intercourse or risk death if she conceived. Within two years, her husband had left her for another woman.

Dennett obtained custody of her children, but her abandonment and lack of access to birth control continued to haunt her. Eventually, these experiences led her to conclude that winning the vote was only one step on the path to equality. Women, she believed, deserved more.

In 1928, Dennett again reached out to the ACLU, this time to lawyer Ernst, who agreed to challenge the postal ban on the Sex Side of Life in court. Dennett understood the risks and possible consequences to her reputation and privacy, but she declared herself ready to “take the gamble and be game.” As she knew from press coverage of her separation and divorce, newspaper headlines and stories could be sensational, even salacious. (The story was considered scandalous because Dennett’s husband wanted to leave her to form a commune with another family.)

Dennett cofounded the National Birth Control League, the first organization of its kind in the U.S., in 1915. Three years later, she launched the Voluntary Parenthood League, which lobbied Congress to change federal obscenity laws.

Sharon Spaulding / Dennett Family Archive

“Dennett believed that anyone who needed contraception should get it without undue burden or expense, without moralizing or gatekeeping by the medical establishment,” says Stephanie Gorton, author of Citizen Reporters: S.S. McClure, Ida Tarbell and the Magazine That Rewrote America. “Though she wasn’t fond of publicity, she was willing to endure a federal obscenity trial so the next generation could have accurate sex education—and learn the facts of life without connecting them with shame or disgust.”

In January 1929, before Ernst had finalized his legal strategy, Dennett was indicted by the government. Almost overnight, the trial became national news, buoyed by The Sex Side of Life’s earlier endorsement by medical organizations, parents’ groups, colleges and churches. The case accomplished a significant piece of what Dennett had worked 15 years to achieve: Sex, censorship and reproductive rights were being debated across America.

During the trial, assistant U.S. attorney James E. Wilkinson called the Sex Side of Life “pure and simple smut.” Pointing at Dennett, he warned that she would “lead our children not only into the gutter, but below the gutter and into the sewer.”

None of Dennett’s expert witnesses were allowed to testify. The all-male jury took just 45 minutes to convict. Ernst filed an appeal.

In May, following Dennett’s conviction but prior to the appellate court’s ruling, an investigative reporter for the New York Telegram uncovered the source of the indictment. A postal inspector named C.E. Dunbar had been “ordered” to investigate a complaint about the pamphlet filed by an official with the Daughters of the American Revolution (DAR). Using the pseudonym Mrs. Carl Miles, Dunbar sent a decoy letter to Dennett requesting a copy of the pamphlet. Unsuspecting, Dennett mailed the copy, thereby setting in motion her indictment, arrest and trial. (Writing about the trial later, Dennett noted that the DAR official who allegedly made the complaint was never called as a witness or identified. The activist speculated, “Is she, perhaps, as mythical as Mrs. Miles?”)

Dennett’s is a name that deserves to be known.

When news of the undercover operation broke, Dennett wrote to her family that “support for the case is rolling up till it looks like a mountain range.” Leaders from the academic, religious, social and political sectors formed a national committee to raise money and awareness in support of Dennett; her name became synonymous with free speech and sex education.

In March 1930, an appellate court reversed Dennett’s conviction, setting a landmark precedent. It wasn’t the full victory Dennett had devoted much of her life to achieving, but it cracked the legal armor of censorship.

“Even though Mary Ware Dennett wasn’t a lawyer, she became an expert in obscenity law,” says constitutional historian Weinrib. “U.S. v. Dennett was influential in that it generated both public enthusiasm and money for the anti-censorship movement. It also had a tangible effect on the ACLU’s organizational policies, and it led the ACLU to enter the fight against all forms of what we call morality-based censorship.”

Ernst was back in court the following year. Citing U.S. v. Dennett, he won two lawsuits on behalf of British sex educator Marie Stopes and her previously banned books, Married Love and Contraception. Then, in 1933, Ernst expanded on arguments made in the Dennett case to encompass literature and the arts. He challenged the government’s ban on James Joyce’s Ulysses and won, in part because of the precedent set by Dennett’s case. Other important legal victories followed, each successively loosening the legal definition of obscenity. But it was only in 1970 that the Comstock Laws were fully struck down.

Ninety-two years after Dennett’s arrest, titles dealing with sex continue to top the list of the American Library Association’s most frequently challenged books. Sex education hasn’t fared much better. As of September 2021, only 18 states require sex education to be medically accurate, and only 30 states mandate sex education at all. The U.S. has one of the highestteen pregnancy rates of all developed nations.

What might Dennett think or do if she were alive today? Lauren MacIvor Thompson, a historian of early 20th-century women’s rights and public health at Kennesaw State University, takes the long view:

While it’s disheartening that we are fighting the same battles over sex and sex education today, I think that if Dennett were still alive, she’d be fighting with school boards to include medically and scientifically accurate, inclusive, and appropriate information in schools. … She’d [also] be fighting to ensure fair contraceptive and abortion access, knowing that the three pillars of education, access and necessary medical care all go hand in hand.

At the time of Dennett’s death in 1947, The Sex Side of Life had been translated into 15 languages and printed in 23 editions. Until 1964, the activist’s family continued to mail the pamphlet to anyone who requested a copy.

 “As a lodestar in the history of marginalized Americans claiming bodily autonomy and exercising their right to free speech in a cultural moment hostile to both principles,” says Gorton, “Dennett’s is a name that deserves to be known.”

Activism

Censorship

Law

Sex

Sexuality

Women’s History

Women’s Rights

Women’s Suffrage

#History

[religioused]

You Are Not Cursed

Pride Church Service 2021

by Gary Simpson

Hebrew Scripture Reading: (CEV)

Genesis 3:8-15 Late in the afternoon a breeze began to blow, and the man and woman heard the LORD God walking in the garden. They were frightened and hid behind some trees.

9 The LORD called out to the man and asked, "Where are you?" The man answered, "I was naked, and when I heard you walking through the garden, I was frightened and hid!"

11 "How did you know you were naked?" God asked. "Did you eat any fruit from that tree in the middle of the garden?"

"It was the woman you put here with me," the man said. "She gave me some of the fruit, and I ate it." The LORD God then asked the woman, "What have you done?" "The snake tricked me," she answered. "And I ate some of that fruit."

14 So the LORD God said to the snake: "Because of what you have done, you will be the only animal to suffer this curse— For as long as you live, you will crawl on your stomach and eat dirt. You and this woman will hate each other; your descendants and hers will always be enemies. One of hers will strike you on the head, and you will strike him on the heel."

Opening Prayer:

Companion God, today, we accept the clothes you make for us after each mistake. And we seek to wear them with pride in being the people that you created. Amen.

Reflection:

Today, I am wearing orange, because orange is the color used to Represent people who went to residential schools for indigenous children in Canada. In today’s service, we are weeding a few elements regarding the Kamloops, British Columbia residential school in with the service.

J.P. Fokkelman wrote the chapter on Genesis in The Literary Guide to the Bible. Fokkelman notes that there is a poetical form in the story of humanity’s fall.(1) I have heard theologians take the position that poetry in the Bible should not be taken literally. The Companion Bible takes the position that this passage is literal history that uses figures of speech for emphasis.(2) When I see poetry in a passage, I try to dig a little deeper than a literal interpretation, because the Biblical author might be trying to make a much deeper point, a point that will resonate even louder in the heart. Today, we can get out the excavation equipment and dig a little deeper.

There are different ways to view the story of Adam and Eve sinning. There is a Christian understanding, which most of us are familiar with, a Rabbinic Jewish understanding, and a Gnostic understanding. As Christians, we have generally seen the narrative in our Genesis reading as the fall of humanity. The fall seems to be the dominant understanding in Christianity.(3) While Rabbinic Judaism tends to see this Genesis narrative as an event that changed humanity, Rabbinic Judaism does not see this story as the fall of humanity. Sin moves from being present outside of humanity to something that is also present inside humanity. Judaism tends to see humanity as now subject to death, but not as “damned or totally separated from the divine.”(4) The Gnostics tend to see the story of Adam and Eve eating the forbidden fruit as a “coming of age" story.(5) Because Gnostic interpretations could be the topic of a lecture, I will not get into them. I tend to see this as a coming-of-age story, with multiple shades of meaning.

John Gill, the 16th Century theologian and “prolific author,” wrote commentaries covering the entire Bible.(6) In Gill's Exposition the observation is made that Adam and Eve must have known that they were naked, but now they found themselves feeling shame at their own nakedness.(7) Shame, remorse, guilt, and fear were previously “strangers” to Adam and Eve.(8) As a result of Adam and Eve's mistake, the descendants of the Eve are wounded, but have the hope that there will be a “definitive victory over evil.”(9) I believe God tries to restore the inherent worth and dignity of the couple. “God gives Adam and Eve the loincloth . . . for their dignity.”(10)

“God makes the first move to counter sin.”(11) God walks in the garden. Some Bible commentators believe that God is a spirit, so God was not literally walking through the garden. One of my Bible commentaries describes God as “walking in a visible form – not running hastily, as one impelled by the influence of angry feelings” and says God was “uttering the well-known tones of kindness.”(12) Commentator Matthew Henry sees significance in the time of day that God came walking through the garden. God did not walk during the hot part of the day, because God was not angry with Adam and Eve. God did not come at night, when Adam and Eve's fears would have been much higher. God walked through the garden during the cool part of the day.(13)

In the order of events, God’s first question is not about the mistake of eating the forbidden fruit of the tree; it is about shame. God asks, "How did you know you were naked?" That question is followed by the question, "Did you eat any fruit from that tree . . .?” I picture God asking, “How do you know you are naked?” Following a long silence, during which Adam and Eve are too afraid to respond, God asks the second question. “Did you eat from that tree?”

Perhaps, there is importance of the order of the questions God asked Adam and Eve how they knew they were naked, how they knew they were shameful and deserved to feel shame, debilitating shame. Then God asks, “Did you eat from that tree?” God’s first concern seems to me to be more related to who told Adam and Eve that they were naked, who told them that they should be ashamed than it is to the fact that they disobeyed God.

Adam’s defense for disobeying God is blaming Eve. And Eve blames the snake. Contributors to The Abingdon Bible Commentary observe, “The snake is not even allowed to make a defense, for his guilt is too obvious.”(14)

Contributors to the Christian Community Bible make this point. “God curses the serpent but not humankind.”(15) Other animals are not cursed. Only the snake is cursed.(16) The ground is cursed by God, but humans are not cursed.(17) This is an important point. Humanity is not cursed. Those going through a coming-of-age experience are not cursed. LGBT+ people are not cursed. Emphasizing this point: You are not cursed.

There is a cool story of a crow and a fox. The fox was hungry and was hoping that the crow would come down from a tree, so the fox could dine on crow. The crow would not come down from the top of the tree. Using a religious appeal, the fox tried to convince the crow. He points out that in the Talmud, an ancient Jewish commentary, the lion and the lamb lie down together, and that the fox and the lamb will lie together.(18)

Then the sounds of hunting dogs could be heard. The fox got scared. The crow pointed out that the fox had no reason to be afraid, because the fox is a Talmud scholar and knows what Isaiah said. The fox replies that he knows what Isaiah said, but the dogs don’t, as he slinks into the bushes to hide.

Those foxes who cite the Bible, book, chapter, and verse, to condemn those who are coming of age and to especially condemn LGBT+ people find the hunting dogs of guilt and shame come after them, because they have not tasted much of the love of God.

Thousands of years later, God still “seeks out those were hiding among the trees in shame, who have patched together clothing of their own making, who are afraid of God.” God is the garden of our lives wanting to “restore relationship.” God is not in the distant heavenly, “arms folded.” God is present, asking, ‘Where are you?’(19) And the voice is a quiet, calm, concerned voice, not a voice of anger.

Lama Rod Owens is a Buddhist teacher, a lama. Owens wrote the book Love and Rage: the Path of Liberation Through Anger. He gave the April 2021 Boswell Lecture at Pacific School of Religion. He said, "Conditional love is an act of psychological and spiritual terrorism."(20) I agree with him. God is not a psychological terrorist and God is not a spiritual terrorist. God’s love is unconditional and eternal. You can never outrun, outlive, outlast, or out hide God’s love by living in the closet. Gods' love cannot be shamed away or scared away by fig leaves.

I want to speak directly to people of Indigenous heritage and then I will conclude. Saying the last week to ten days was painful is an understatement. Words cannot begin to describe the news regarding the Kamloops residential school. Those who shamed, degraded, and dehumanized you are in the wrong. You are not in the wrong, and you were never in the wrong.

In the midst of pain, degradation, and shame felt First Nation, Inuit, and Métis people, God walks through the garden and asks, “who told you you were naked?“ And God restores dignity and worth.

God surveys your coming of age mistakes, moves to help you feel shameless and then God speaks words of condemnation to those who made you feel shame, to those who made you feel defective and worthless. But God does not curse you. You are not cursed. The Kingdom of God is a shame-free place. You are not cursed. You are loved, not cursed. Hallelujah! Amen. Now go. Live in Pride.

Prayers of the People:

At the end of each prayer, we say together: God of shameless faith, we thank You for burying our shame.

One: For those who found coming of age frightening and shameful, we ask that godly pride replace shame.

All: God of shameless faith, we thank You for burying the shame.

One: For those who found early romantic endeavors shameful, we ask that godly pride replace shame.

All: God of shameless faith, we thank You for burying the shame.

One: For those who found their real gender identity shameful, we ask that godly pride prevail.

All: God of shameless faith, we thank You for burying the shame.

One: For those who found the secret of their sexual orientation shameful, we request deeply felt, godly pride.

All: God of shameless faith, we thank You for burying the shame.

One: For those who stating their pronouns humiliating, we seek godly pride.

All: God of shameless faith, we thank You for burying the shame.

One: For those who find their abilities deeply demeaning, we request godly pride.

All: God of shameless faith, we thank You for burying the shame.

Notes

(1) J.P. Fokkelman. “Genesis.” The Literary Guide to the Bible. (Cambridge, Massachusetts: Belknap Press, 1987), 38.

(2) The Companion Bible. (Grand Rapids, Michigan: Kregel, 1922), 7.

(3) Michael Carden. ���Genesis/Berkshire.” The Queer Bible Commentary. (London: SCM Press, 2006), 29.

(4) Carden (2006), 29.

(5) Carden (2006), 29.

(6) “Gill's Exposition.” Study Light. n.d., 11 May 2021. <https://www.studylight.org/commentaries/eng/geb.html>.

(7) John Gill. “Gill's Exposition: Genesis 3. Study Light. n.d., 10 May 2021. <https://www.studylight.org/commentaries/eng/geb/genesis-3.html>.

(8) Robert Jamieson, A.R. Fausset, and David Brown. Jamieson, Fausset, and Brown's Commentary on the Whole Bible. (Grand Rapids, Michigan: Zondervan, 1961), 20.

(9) Christian Community Bible. (Madrid: San Pablo International, 1988), 11.

(10) Christian Community Bible. (Madrid: San Pablo International, 1988), 11.

(11) John C.L. Gibson. The Daily Study Bible: Genesis Vol. 1. (Edinburgh: Saint Andrew Press, 1981), 130.

(12) Robert Jamieson, A.R. Fausset, and David Brown. Jamieson, Fausset, and Brown's Commentary on the Whole Bible. (Grand Rapids, Michigan: Zondervan, 1961), 19-20.

(13) Matthew Henry. The Matthew Henry Study Bible. (Peabody, Massachusetts: Hendrickson Pub,, 2020), 9.

(14) Frederick Eiselen, Edwin Lewis, and David Downey, eds. Abingdon Bible Commentary. (New York: Abingdon Press, 1929), 223.

(15) Christian Community Bible. (Madrid: San Pablo International, 1988), 11, and Kent Dobson. Teachings of the Torah. (Grand Rapids, Michigan: Zondervan, 2014), 10.

(16) See Genesis 3:14.

(17) Genesis 3:17 says the ground is cursed.

(18) John C.L. Gibson. The Daily Study Bible: Genesis Vol. 1. (Edinburgh: Saint Andrew Press, 1981), 122.

(19) Kent Dobson. Teachings of the Torah. (Grand Rapids, Michigan: Zondervan, 2014), 9.

(20) Rod Owens. “Boswell Lecture.” Pacific School of Religion. Berkeley, California. April 15, 2021.

[walaw717]

Single trees are extraordinary; trees in number more remarkable still. To walk in a wood is to find fault with Socrates’s declaration that ‘Trees and open country cannot teach me anything, whereas men in town do.’ Time is kept and curated and in different ways by trees, and so it is experienced in different ways when one is among them. This discretion of trees, and their patience, are both affecting. It is beyond our capacity to comprehend that the American hardwood forest waited seventy million years for people to come and live in it, though the effort of comprehension is itself worthwhile. It is valuable and disturbing to know that grand oak trees can take three hundred years to grow, three hundred years to live, and three hundred years to die. Such knowledge, thoughtfully considered, changes the grain of the mind. - Robert Macfarlane, The Old Ways: A Journey on Foot Recently we drove to Couer d’Alene. North of town, I saw a strikingly handsome building set in a grove of old-growth trees. It was not a natural landscape, but when the building was constructed, the developer had left some ancient Douglas fir and ponderosa pine and created the impression of a long solidity in the landscape for his construction. It is rare for a builder to go to such trouble because it is simpler and more economical to clear a lot and build than to build around trees and other natural landscape elements. As we sat at the traffic light and I studied the property with its balance of trees, the stone and woodwork of the building, I wondered how the trees had experienced this construction and the loss of so many other trees in that particular stand. Two years ago, I witnessed a tree apparently doing something that I suspect I was not meant to see. Marilyn had just placed a planter full of new young plants on a deck rail, which was under the canopy of a very ancient willow. Out of the corner of my eye, I caught movement and turned just in time to see the willow purposely lift a frond and stroke the young plants. The action was like an arm lifting and then stroking the plants, and the movement occurred twice, lifting and returning, lifting and returning like a parent might stroke the head of a much-loved child. I have had the privilege of many odd and spiritual experiences – especially after I moved to New Mexico. Still, this particular moment in the pacific northwest haunts me as maybe the most significant spiritual moment of my life. I feel as though I saw a moment we are not privileged to see, and if we do see, it is under the influence of a mind-altering chemical like LSD, a moment when our ego is de-potentiated and no longer in control of our perceptions. I have had such experiences using LSD, but that was 50 years ago, and I doubt that I was having a flashback at this late date. Humanity suffers incredible hubris. We speak of looking to space to find intelligent life when we are actually looking for life like us. I suspect if we ever do find life like us, it will be terrifying – it will be a life driven by insularism and an attitude that cannot see us as an equal and will more than likely only see us in terms of our utility or see us in terms of something in the way, much like we see trees, wolves and everything else on this planet. We now scientifically know that trees and plants in forests have a massive communication network of mutually sustainable interactions. “In the 1960s, CIA interrogation expert Cleve Backster experimented with polygraph machines when he stumbled onto something novel. He noticed what appeared to be a change in electrical resistance with one of the plants, to which he connected the polygraph equipment whenever he removed a leaf or even “threatened” to harm the plant by intent alone. He likened this sudden electrical pulse to a “scream” emitted by the plant in response to endangerment. While Backster’s theory was considered a crackpot idea, many would follow similar, unusual observations about the behavior of plants, which seemingly represented a sort of “communication” they might be capable of.

For instance, a 1989 AP article discussed what one physicist, named Ed Wagner, believed were evidence he found of plant communication via what he called “W-waves”: Physicist Ed Wagner says he has found evidence that trees talk to each other in a language he calls W-waves. “If you chop into a tree, you can see that adjacent trees put out an electrical pulse,” said Wagner. “This indicates that they communicated directly.” Explaining the phenomenon, Wagner pointed to a blip on a strip chart recording of the electrical pulse. “It put out a tremendous cry of alarm,” he said. “The adjacent trees put out smaller ones…. People have known there was communication between trees for several years, but they’ve explained it by the chemicals trees produce,” Wagner said. “But I think the real communication is much quicker and more dramatic than that,” he said. “These trees know within a few seconds what is happening. This is an automatic response.” Wagner has measured the speed of W-waves at about 3 feet per second through the air. “They travel much too slowly for electrical waves,” he said. “They seem to be an altogether different entity. That’s what makes them so intriguing. They don’t seem to be electromagnetic waves at all.” Another physicist, William Corliss, also took an interest in Wagner’s discovery, noting that, “The voltage measured by electrodes implanted in trees goes up and down as one goes higher and higher up the trees… incidentally, electricity does seem to affect plant growth.” In more recent years, the idea of plants capable of forms of “communication” has been considered a bit more thoughtfully and is not outright shunned by the scientific community. One leading modern researcher and advocate for the varieties of ways plants communicate is Suzanne Simard, whose work with plants has helped set new precedents for how interactions between various species of flora occur. Simard’s research began to coalesce around what became a doctoral thesis two decades ago, in which she argued that a variety of communication methods were used by trees to achieve everything from expressing their needs to sharing nutrients “via a network of latticed fungi buried in the soil.” She further studied the varieties of ways that fungal filigrees were exploited by trees in ways that allowed them to send signals to other plants nearby about changes in the environment and even “helping” endangered plants by transferring and sharing nutrients with them. Speaking with “Yale Environment 360” last year, she talked about how, as she puts it, a forest “is a cooperative system,” saying: “To me, using the language of ‘communication’ made more sense because we were looking at not just resource transfers, but things like defense signaling and kin recognition signaling. We as human beings can relate to this better. If we can relate to it, then we’re going to care about it more. If we care about it more, then we’re going to do a better job of stewarding our landscapes.” Despite having communicative abilities, plants generally aren’t deemed to have any sort of intelligence. However, there are still some members of the scientific community that argue this is not necessarily the case. Author and researcher Michael Pollan, who studies the field of plant neurobiology, argues that plants are more perceptive than many would think: “They have analogous structures… They have ways of taking all the sensory data they gather in their everyday lives … integrate it, and then behave appropriately in response. And they do this without brains, which, in a way, is what’s incredible about it because we automatically assume you need a brain to process information.” Understanding how various life forms on earth communicate and cooperate with each other gives us a much broader sense of what “life on Earth” is truly about. It also challenges us to consider whether more complex interaction systems exist between organisms, including those that aren’t deemed intelligent or even responsive, by humans. In the case of plants, it seems unusual that these organisms, while deemed

to be very much alive, have long been relegated to being unresponsive and “vegetative,” in the most literal sense. Maybe it’s indeed time we start paying closer attention to our floral kindred and the subtleties of their interactions with each other and their environment.” Trees That Talk: The Bizarre World of Plant Communication Micah HanksJuly 2, 2017 As I come closer to the ending of my own span of years on this earth, I have become more acutely aware of the commonality I have with all life. Fear and suffering appear to be the same across all species, and I am beginning to wonder if love is also – not romantic love, but the deep logos love spiritual people have written about for millennia. I understand there are reasons we avoid seeing these connections and being aware of the “intelligence,” love, and fear of life around us. The Danish/Inuit Arctic explorer Kund Rassmussen once wrote, “The greatest peril of life lies in the fact that human food consists entirely of souls. All the creatures that we to kill and eat, all those that we have to strike down and destroy to make clothes for ourselves, have souls, souls that do not perish with the body and which must therefore be pacified lest they revenge themselves on us for taking away their bodies.” That is seen as a very primitive view, yet I wonder in our confusion of scientific methods for technological growth and exploitation if we are the primitives and the barbarians. I suspect our blindness to the intelligence of life here on earth, intelligence other than ourselves, is summed up in that statement. Maybe all intelligence really is is the knowledge that everything is connected and what we call intelligence is a form of narcissistic blindness. Perhaps the natural intelligence is in the willow, lifting a frond to stroke young plants that came under his/her/its protection and scope. Maybe the only innate intelligence is displayed in how we honor, respect, and care for everything. In addition to slowing me down in my interaction with the world, I find that this view brings me a sense of greater peace and a change in focus about what is and is not essential and how to express that “essentialness.” I also have greater clarity about what the ancients meant when they wrote of a fear of God. It is not a fear full of the pain of punishment – it is an awe that is hard to express and is likely to bring tears and an awareness of the pity of things and our oneness with everything.

[dwellordream]

“Relations with real parents, of course, provided the context and often times much of the subterranean content of girls’ socialization. As the age of marriage increased, middle-class daughters resided for a longer and longer time with their parents. The historical literature has appropriately stressed the dependence of Victorian daughters, yet it has disagreed on how to interpret it. Historians of medicine and of the prescriptive literature have tended to stress the costs of such training in self-discipline, seeing girls’ exercises in self-suppression as the origins of a range of psychosomatic ailments.

With a more positive emphasis, historians of domesticity have emphasized the health of girls’ gradual socialization into the world of their mothers and grandmothers, depicting daughters and mothers ‘‘lolling [together] in placid domesticity.’’ The legacy of the Victorian home was more variegated than either vision allows, though, with maternal dependence often suppressed in accounts of actual lives. In some sense, the object relations theory of gender socialization was designed for the Victorian family. Nancy Chodorow’s argument about the ‘‘reproduction of mothering’’ assumes an asymmetrical family structure with mother at home and father at work. Unlike her brother, the theory goes, the girl learns gender behavior through imitating her mother, often blurring her own sense of self with her mother’s.

In this environment, affiliation and nurturance emerge naturally at the center of her identity. (Her brother needs to learn masculinity from a largely absent father and must therefore break abruptly from his nearest love object, his mother, in order to assume an abstract masculinity.) This insight about the blendedness of female identity in late-Victorian America helps to explain the anomalous position of mothers in many of the documents of girlhood. Frequently mothers simply did not appear in their daughters’ daily accounts of their lives. The absence of a mother in a diary often did not reflect her real-life absence. Instead, it was likely to suggest that she was omnipresent, part of the assumed background of her daughter’s life rather than its figure or pattern.

Even fictional accounts of girls and their journals acknowledged this absence. Mothers frequently emerged in diary accounts only to depart or to return or to get sick. In diaries from three different years in the 1880s, Mabel Lancraft, daughter of an oyster grower in Fair Haven, Connecticut, mentioned her mother scarcely at all. Her mother took an active role only in regard to three separate events: a contentious shopping trip, a trip to school as her daughter’s advocate, and her rare absence from home, which required that Mabel herself prepare dinner. It is in such moments as the last that daughters paid tribute to mothers and to their particular and often archetypal qualities.

When Bostonian Agnes Garrison was in New York and got an earache, she realized how much she counted on her mother in the normal run of things: ‘‘I don’t know when I have had such a hard time or when I have missed my dear Mamma so much. Cried as much for her as for earache. . . . There is nobody like Mamma when one is sick.’’ Southerner Lucy Breckinridge ‘‘spent the day’’ watching for her mother to return, and noted that when she finally arrived, ‘‘The house is much brighter now.’’

Literary critics have often noted the propensity of nineteenth-century female authors to ‘‘express hostility toward their mothers by eliminating them from the narrative,’’ in contrast to twentieth-century authors, who dramatized the conflict. One such contemporary observer was Florence Nightingale, who during her own crisis over her life purpose commented on how the novels of her age featured a heroine who ‘‘has generally no family ties (almost invariably no mother), or, if she has, they do not interfere with her entire independence.’’ According to the critic Carolyn Heilbrun, the removal of familial impediments represented wish fulfillment—a magical, fictive freeing from real-life constraints, especially those imposed by families. Girls’ diaries seem to have shared in both the plotting templates and the psychological bedrock which underlay such portrayals of familial displacement and liberation.

…So what do we make of girls’ frequent decisions to leave their mothers out of the record? We might conclude that a mother’s absence from journals and diaries represented the same thing as a mother’s absence from novels—an easy resolution to the need for imaginative space, without yet the daring demonstrated by such writers as Virginia Woolf, who confronted and considered killing the smothering, maternal ‘‘angel in the house.’’ The potency of the maternal ideal became especially apparent when mothers had died. Indeed, the death of a mother might be the initial inspiration for a daughter to write. Grief over a loss that often seemed equal to a loss of self found a ready outlet in one strand of girls’ autobiographical writing in which the spirit of the ‘‘angel of the house’’ was described, memorialized, and apotheosized.

The critic Elaine Showalter has observed that many Victorian women writers had lost, or were alienated from, their mothers. Showalter concludes that the resulting male-identification contributed to their careers. The diary evidence from the United States suggests another possibility—that the loss of a mother may have encouraged writing which was initially a form of communication with an absent or imagined ‘‘other’’ from beyond the grave. In such journals, the palpable agenda of the journal writer was to apply a salve of words and an illusion of communication to the intense aloneness of the orphaned or the motherless. When Helen Ward Brandreth began her journal, at the age of thirteen, she described herself (‘‘a low forehead, light hair and eyes’’), noted her age, and then recorded the next significant information about herself: ‘‘My Mama is dead, she died March 5, 1871, so my eldest sister May takes care of me.’’

The death of a mother during a girl’s childhood or youth distilled and romanticized maternal imagery. In their depictions of their dead mothers, girls concocted a powerful maternal essence which inhibited and censured with far greater impact than could any living representative. As such, dead mothers came to stand in for a potent superego—an angel in fact rather than simply in allusion. In Victorian America, the association of mothers with religious virtue, as a ‘‘channel of God’s grace’’ (according to Jane Tompkins), was a commonplace. For girls whose mothers had died, the association was fixed: mothers, feminine virtue, and an idealized but elusive better self.

…In some sense, idealizing mothers, especially dead ones, bespoke a universal urge for the perfect unity of the womb or before. In that sense, the strong identification and attachment between mothers and daughters argued by Nancy Chodorow and others was intensified by its arbitrary dissolution through death. Testimonials in diaries about lost mothers provide the words to suggest the bonds which often remained unvoiced in the diaries of the daughters of living mothers. Mothers were often absent from the record when present in fact, and most clearly articulated in the fabric and manuscript of self when they were in fact dead, sick, or away.

Whichever the case, the writings of Victorian daughters confirm the prolonged attachment of daughters to mothers with whom they shared a largely domestic sphere. Yet that primal bond of identification, encouraged by the Victorian separation of male and female spheres, was also subject to countercurrents from the culture of selfhood itself. As adults claimed a private self removed by propriety from public view or discourse, they taught those same values to growing girls. In theory, a girl told her mother all, and had no secrets. In practice, daughters, like their mothers, resisted expressing or confessing controversial emotions. In rooms and journals provided by their parents but taken for their own, girls, too, elaborated a layered culture of private secrets which sometimes pitted them against their mothers.

This was less true earlier in the nineteenth century. Parents claimed privacy for themselves but resisted giving it to children. Parents who had scrutinized their children’s writings for signs of grace earlier in the century were not indulging idle curiosity but fulfilling their highest parental responsibility to see to the spiritual salvation of their children. The substitution of character building for salvation seeking as the goal of adolescent socialization was a change in vocabulary rather than a revolution in parent-child relations. Adults’ increasing rights to privacy within their homes meant greater parental obligation to monitor children, rather than less. When parents took their children inside and closed the door, they gained sole responsibility for their upbringing.

…Yet the idea that ‘‘a secret is not a good thing for a girl to have’’ became harder to defend as Victorianism evolved to encourage the privacy of the individual. The surreptitious surveillance which we associate with Victorianism was the result of the twin beliefs in the abstract value of privacy and the responsibility of parents to monitor children. Motivated perhaps by the greater actual autonomy of their daughters, who were no longer constantly at their mothers’ elbows, and also by their own increasing responsibility for girls’ upbringing, parents were often interested in the contents of daughters’ diaries and journals. Although we think of the Victorians as inappropriately intrusive, their recourse to indirection was a sign of their deference to the idea of privacy. Earlier generations would have had fewer scruples about direct intervention.

As youths made the transition to adulthood, they at first felt guilty about secrets they kept from parents. Lucy Breckinridge neglected to tell her father about her engagement, and remonstrated with herself for the omission: ‘‘I am afraid it is deception, and yet, I cannot make up my mind to do it. I am a coward! I try to reconcile myself to it by arguing that if I am silent now, there may something occur to make Pa favor my plan and if I told him now, it would distress and anger him. . . . And then, all girls do it. Sallie Grattan did not even tell her mother! But that’s small comfort. I’ll think of it and try to make up my mind.’’ Lucy Breckinridge’s defenses of her secrecy in the 1860s lacked conviction. In resorting simply to fashion—‘‘And then, all girls do it’’—she was leaning on a reed so weak as to offend even her own sense of righteousness.

Yet at the same time, Breckinridge was offended at an incursion on her own sense of privacy. When a letter came into the house from Captain H., the man to whom she was engaged, ‘‘Pa got hold of the letter and read it and then sent for me to get it, a very bad thing in Papa.’’ When Lucy decided to break off with her Captain H., largely because of her parents’ disapproval, Lucy referred again to her father’s intrusion on her privacy: ‘‘Pa opens all my letters since Eliza’s alluding to Capt. H., and I have not a doubt was very much interested in the Capt.’s letter today.’’ It was wrong for her to withhold important information about her engagement from her father, Breckinridge seemed to feel. It was perhaps even worse for her father to pry into her mail, without her express permission, ‘‘a very bad thing.’’ The certainty of that last judgment suggests that girls were increasingly claiming a right to their own privacy.

As might have been expected between such a fiery duo, the etiquette and the morality of privacy also figured in the relationship between the feminist orator Lucy Stone and her diary-keeping daughter Alice Stone Blackwell. Perhaps not surprisingly, as in her campaign to restrict her daughter’s reading, Lucy Stone upheld woman’s self-sovereignty—as long as it did not extend to her daughter. In February 1872, when Blackwell was fourteen, her mother scolded her sharply for reading someone else’s letter. ‘‘Mama told me I had never done so naughty a thing since I was borne.’’ This strong rebuke upset Alice ‘‘utterly,’’ and she described herself going off to school ‘‘in a very low state of mind.’’ Several months later, though, the tables were turned. Alice recorded: ‘‘I accused Mama of scratching out something in my diary, and she confessed to having done so. We had a conversation which nearly resulted in my giving up keeping a diary and burning the old ones, but the affair ended satisfactorily.’’

Coming from the champion of women’s rights, Lucy Stone’s act of willful intrusion on her daughter is shocking. Not only had she read her daughter’s journal, but she had been unable to resist obliterating contents which displeased her. The conversation between mother and daughter nearly ended in a dramatic scene of destruction, with the daughter threatening to break off the edifying practice of journal writing and to burn the old ones if her mother couldn’t guarantee their privacy. Clearly, Alice had learned the lessons about the sanctity of privacy which her mother had been trying to teach her. Equally clearly, Lucy Stone was still participating in a nineteenth-century culture which exempted relations between mothers and daughters from the strict code of privacy which characterized relations between adults.

As late as the 1890s, Ladies’ Home Journal was still declaring the rights of parents to open letters addressed to a daughter, but even this conservative publication suggested, ‘‘This is seldom done where the confidence between the parents and child exists.’’ The controversy in the spring of 1872 between the women of the Blackwell family, like those of myriad other families throughout Victorian America, were skirmishes in a prolonged cultural conflict over the rights of daughters to identities separate from their mothers’.”

- Jane H. Hunter, “Houses, Families, Rooms of One’s Own.” in How Young Ladies Became Girls: The Victorian Origins of American Girlhood

[bakubabes-tatakae]

The Demon’s Keeper (Part Four)

Author’s Note: If anyone wants to be added to the taglist for this feel free to let me know ! Happy to add anyone !

(Rin Okumura x Reader)

Summary: Rin Okumura is a hot headed demon who is hard to keep under control, only one person seems to be able to do it better than anyone, Y/N. For that, she’ll be known at the Demon’s Keeper, but what exactly does that entail for them?

AO3 Link

Part One, Part Two:*NSFW Ahead*, Part Three

Part Four:

Word Count:2836

I grabbed Rin’s hand and Shiro led us through the street. Coal Tars were filling the air, I had never seen anything like it before. Shiro exorcised them as we ran, trying to clear a path. “The road is unmarked for those without faith. The hand of faith will fling them from Jacob’s ladder.” More puffs of smoke as the Coal Tars disappeared. My brain couldn’t wrap around what was happening, but my body moved without me even thinking about it. I had to get Rin out of there. I wouldn’t let him be harmed. Shiro’s words the other day ran through my head... “Protect him in any way you can, keep his anger under control as best as you can. If anything ever happens that could bring out his powers I need you to follow everything I tell you to the letter and not falter.” I shook my head, trying to clear my thoughts. Come on Y/N, I need to focus. 

Shiro grabbed the door on the top of a roof and yanked it open, basically throwing Rin and I through it and slamming the door behind him. “You know, it’s not exactly easy to babysit at my age.”

Rin raised his fist. “Hey, who are you calling a baby.”

Shiro started running down the stairs. “Let’s get home as quick as we can.”

“Are you saying it’s not over?”

Shiro turned, a look of anger on his face. He wasn’t angry at us, angry at the demons who thought it was okay to try and harm his son. “I already told you, demons of all species will be coming after you.The sun will be down soon, that’s when the demons really become active.”

I grabbed Rin’s hand again and started dragging him behind Shiro as we ran through the building and back out onto the street. As we finally reached the gates of the monastery other monks were running toward us. They began to speak before we could even get a word in. “Welcome home!”

“How did it go?” Shiro slowed when we made it to the gate. 

“We purged all of the Coal Tars and I triple reinforced the spiritual barrier all around the monastery.”

We continued to walk toward the door, determination all across Shiro’s face. “Double it again. It surely won’t hold until morning. We are being attacked by a kinsmen of Astaroth.. I want the sewers doused with triple density holy water. Not a single one must be allowed to infiltrate.” 

“Yes sir,” He ran off, getting started on his orders as we entered the main room.

Loud bangs were being heard outside and Rin and I whipped around to look behind us. I grabbed Rin’s arm and buried my face. “Shiro, what was that?”

“Demon’s are trying to get in, the barrier is stopping them.” He was moving the organ across the floor and showed a hidden stairwell.He turned to us. “Come with me.”

We followed without hesitation and we approached a locked cabinet. Shiro unlocked it and held up a sheathed sword for us to see. “This is the Kouma sword, also known as Kurikara, the name of an ancient and legendary demon slaying sword. Many years ago I transferred your demonic powers to this sword and sealed the scabbard.”

Rin tensed in my arms. “Wait… my… powers?”

“This sword is more important than your life. It must never fall into anyone’s hands. Keep it by your side, even when you sleep. Remember, this must never be drawn. Once drawn your demonic powers will be awakened and then you can never go back to being human.”

Rin looked angry. “Hold on, if I’m supposed to be some kind of demon, then don’t tell me he’s one.” We both knew he was referring to Yukio.”

“Even though you and Yukio are fraternal twins, Yukio was underdeveloped and frail and proved too weak to sustain the power. You alone inherited these powers.” Shiro looked over at me. “You remember all that we talked about the other night?”

I nodded and tightened my grip on Rin’s arm. “Yes sir.”

Rin’s glance shot over to me as more loud bangs could be heard outside. He was clearly agitated that I was in the loop at all. “Did everybody know about this? That I’m not really a human being?” He started to shout. “That I’m the spawn of the devil! Why the hell did you keep quiet about something this important the whole time?!”

Shiro was getting angry with Rin. “I’ll raise you as long as you remain human. In order to keep you alive, you of demonic origin, it’s the one condition that had to be met.”

“Condition?” Rin and I spoke at once. 

“I needed to raise you as a human being. That’s why I chose to say nothing about the secret of you and your brother’s birth.” A crash was heard, it had such force that the entire monastery was shaking. “Come on!” Shiro handed Rin the sword and led us back up the stairs. 

When we got back up the stairs we noticed that the entrance had been completely demolished. The young boy Shiro had just exorcised was back, clearly posessed again. His horns were back and he looked even more disfigured than he did the first time. He had two ghouls in tow. “I’ve come for you my little prince. Let us return home to Gehenna.” He reached and grabbed onto Rin’s leg, his arm extending across the entire room. Rin hit the ground as he tugged him and the monks closest to the boy threw holy water on him, causing him to lose his grip.

Rin sat on the floor and I knelt down next to him. “Rin, are you okay?” 

Shiro grabbed us both by the shirt and threw us upright and into the wall. “Come morning the demons will taper off, you guys have got to leave now and hide yourselves where the demon won’t find you. Do you hear me Y/N?”

“Hide? Where are we going to hide Shiro?” I was panicked. 

Shiro held his cell phone out and stuck it in my hand. “There’s only one number saved in this. He’s a good friend, call him as soon as you two leave the monastery. I’m certain he’ll be willing to take you in and protect you.”

Rin tried to interject. “Hey-” He was cut off when Shiro gave him a huge shove and he tumbled down the stairs.

He looked at me and pointed down the stairs. “Keep him safe Y/N.”

I ran down the stairs to grab Rin and Shiro shut the door behind us. Rin broke free of my grasp and headed for the stairs, yelling to Shiro. “We’re not done talking yet.”

I grabbed his arm and tugged on it. “Rin, we have to go. We can’t stay here. We have to make it to the road and call this number.”

Rin fought and fought. “I’m not leaving!” He climbed back up the stairs and started banging on the door. “Let me out old man!” As he continued to hit the door over and over it finally came free. Rin ran through the opening and grabbed a pitch fork and threw it as hard as he could toward the possessed boy, his form was now gigantic. What had happened while we were stuck down there? He looked over at Shiro as the boy went flying backwards. “Like I said, we ain’t done talking yet you old fart.”

The demon spoke. “Young prince, what on earth,” 

The demon was cut off as Shiro spoke and slammed his foot into his chest. “Lord in heaven hang a millstone around his neck so that he may never again rise from the depths in hell, inhabited by Leviathan.”

It pleaded. “Stop!”

“Unable to see and unable to hear, imprisoned by eternal darkness.” It screamed and black smoke came pouring out of its mouth again, turning the boy back into his normal self. Shiro looked at the monks around him. “Bring the car around.” He looked down at the boy. “Someone brand this youngster with the mark of tetramorph and don’t forget to purify him.”

“Yes father.”

I interjected, they were clearly all hurt. “Wait a second, shouldn’t you take care of your own wounds first?”

“No,” Shiro turned to us. “Right now our first and only priority is to get you guys safe and into hiding. Don’t ever forget Rin, that the demons are coming after.”

Rin’s eyes turned to small slits as his anger started to get the best of him. “Is that right? So what you’re saying is that life would be a lot better if I was history?”

“No Rin!”

“Fine, I’ll be happy to bounce, you’d feel a lot better if I did anyway.” Rin grabbed my hand and started to lead me toward the door. 

Shiro ran after us. “Rin!”He grabbed Rin’s shoulder.

Rin turned and slapped his hand away. “Let go. You’re the one that wants to kick me out of here. You don’t have to tell me that I’m the screwed up son…. Actually, we’re not even related, so I’m the screwed up stranger, right?”

I grabbed his arm and tugged on him. “Stop it Rin!”

“Come on, why won’t he admit it!?” He looked from me to Shiro. “You’re just sick and tired of pretending to be my family. Or is it against your religion to say something like that? Or wait, is it that you want one last time to play the perfect dad!” As the next words left Rin’s mouth I couldn’t believe what I was hearing. “Give me a break. You’re not my father. You’re nobody to me. Don’t ever let me see you acting like my father again.”

Shiro went to open his mouth, but I stepped in front of him. “RIN, ENOUGH!” Shiro reached around me and planted a slap across Rin’s face. Rin didn’t speak after the slap, he just stood and stared at the two of us. I could feel tears running down my face, this wasn’t how today was supposed to go. I leaned forward and put my hands on Rin’s chest and buried my face in it. I could feel all my emotions welling up inside and tried so hard not to let them out. 

Shiro spoke. “It will be morning soon. Hurry, go get your things.”

Rin put his hand on the back of my head and held me to him. “Yea, okay.” He put his arm around my waist and started to lead me to our bedroom. What had just happened?

From behind us we heard a tumble, we turned to see the monks all running toward Shiro. Shiro was on his knees, clutching his chest. They started to yell for him. “Father Fujimoto!”

“Stay away!” He was shaking. “Don’t come another step closer to me.” The lights on the wall around us started to burst, glass shattering everywhere. 

It was dark now. Rin’s grip on my waist tightened as he pulled me toward him, the Kurikara sword held tightly in his other hand. “What’s going on?”

A demonic laugh came from Shiro as his body shook. “At long last, I’ve claimed this body as my own.”

Rin approached Shiro. “Old man?”

Shiro looked up at the two of us, he smiled, his teeth were sharp as daggers and we watched his ears turn long and pointed. “Finally, we meet, my long lost son!” Blue flames erupted around Shiro’s body as he stood up straight, laughing maniacally. Rin took his hand off my waist to shield his face from the heat. 

“What the hell’s wrong with you old man?”

The monks were in the corner, hiding behind a wall, trying to plan an attack. “He’s been possessed. Satan has entered him and taken over his body.”

Shiro looked at us. His voice had a demonic tone to it. “It’s exactly as he says. I am Satan. I am the ruler of Gehenna and your true father, but you can call me poppa if you want.” He laughed again. 

“Father Fujimoto!”

They all started to run at him. “SHUT UP!” Blue flames erupted on their bodies as well and they were lifted off the ground, tossed aside like they were nothing but garbage. “Don’t you dare spoil our touching reunion. I’m afraid time is running out for me.” Rin and I were glued in place, neither of us able to move. “My power is too much for Assiah and so, whatever I possess is doomed not to last long.” Blood was starting to run down Shiro’s face. “Including this old man’s body and just like your mother, my son.”

A black ooze was beginning to form in a huge opening on the floor in front of us. Ooze was starting to rise from the floor. Rin started to push me backwards, tripping over his own feet, sending me flying into the wall behind us and him hitting the floor. “What the hell is that?”

“Gehenna gate. The magical door linking Assiah and Gehenna, now then, let’s be off.” He walked toward Rin. 

Rin started to crawl backwards toward me, still clutching the sword. “No, stay away!” As he screamed blue flames, exactly matching the ones around Shiro’s body, engulfed him, just like they had in the alley.

Satan laughed more. “What was that supposed to be? Did you just piss your pants or something? Pathetic.” He approached him again. “Just get your demonic powers back already.” He grabbed Rin by the sweatshirt and lifted him. 

I started to crawl forward. “RIN!”

With one flick of his wrist the demon possessing Shiro sent me flying backwards again and then started to drag Rin across the floor. I clutched my side as I hit the ground and Rin fought against his grip. “Y/N!” He reached out toward me. “I’m not a demon. I’m a human.”

“The dark blood of the ruler of Gehenna runs thick in your veins, yet your body exists here in Assiah.” He picked him up and tossed him into the ooze. “You’re extraordinary, you know?”

The ooze started to form around Rin and the blue flames subsided. Rin’s screams crushed me. It was hopeless. How had Shiro expected me to do anything when I had no idea what was happening?

“Today’s the day or your rebirth my son.” The demon held his arms up. 

Rin pleaded with us for help. “Somebody! Help me!” I had never seen him scream so loud or look so terrified. 

“Happy birthday my beloved son!” Suddenly Shiro grabbed his necklace and plunged it into his heart. The next time he spoke his voice was normal, though the flames still engulfed him. “No, that boy is my son and I’m taking him back.” The two fought each other for possession of Shiro’s body. “Curses, what do you think you’re doing? Damn you exorcist.” Shiro’s body collapsed in front of us. “So, you mean to sacrifice your own life for him? You astound me you wretched priest. However, it’s already too late.” Shiro’s body was slowly sinking into the ooze. “Gehenna gate has taken ahold of you and it will never let you go.”

Rin was in completely panic mode. He rushed through the ooze and over to Shiro. “Old man!” He pushed and pushed. “Hang on old man! Don’t give up! DAMN!” They both started to sink in.”

My panic rose more as Rin and Shiro vanished under the black ooze. My adrenaline pulsed through my body and I stood up, running as fast as I could toward them. Suddenly, Rin’s hand came back up through the ooze and grabbed the Kurikara sword. I tried to stop him. “Rin! No! Remember what Shiro told you, if you draw that sword you’ll-” I was too late. Rin pulled the sword out of the sheath and a blue light shown before flames engulfed Rin’s body. His ears turned pointed and a tail grew behind him. He raised the sword above his head and screamed as he flung it back down, hitting the ooze, causing it to disappear. Shiro’s lifeless body laid in front of us. Rin put the sword back in the sheath and dropped to his knees. I could see the tears falling down his face. 

I ran over to him and dropped onto my knees in front of him. Before I could grab hold of him he dropped the Kurikara sword and collapsed into my arms, burying himself into me. “Dad...” 

A familiar voice spoke behind us. “Rin?” As I turned I saw who it was, Yukio. Yukio took off at a run when he saw Shiro and dropped next to him. 

Rin let all his emotions go and shook uncontrollably, tears soaking the front of my shirt. I held him tight. “I’m right here baby.” He wrapped his arms around my waist to hold me closer. “I’ll never let you go Rin.”

Taglist 💕 @thebookwormfairy @psycho-emi 

Part Five, Part Six

Updated: 5/13/2020

[alchemabotana]

St. Bahkita - by Antonina Whaples 2021

Mixed media painting

Medicine people are more apt to be holding and releasing large facets of consciousness in this time. The message has been clear: go easy on yourself, pace yourself, rest often, and communicate only as needed.

It’s felt for a while that the medicine world has been deep undercover, and there’s been some in-fighting amongst the spiritualists about facets and tenants of what should be allowed to proliferate, and what is ultimately harmful to us all. Those who are still in fear of punishment, but truly animated by Spirit are being initiated through their own personal Great Mystery in various dimensions of Spirit World and this time-based concurrent reality. Those who were unjustly punished will be granted many graces in this time. Those who unjustly punished them will have their graces stripped away. To every season, turn, turn, turn.

In the next 6 months, some study could be used towards the influence of Saturnian energy on the consciousness we inherently perceive and struggle with when it comes to the panic it induces to begin to accept reality as fuzzy-wuzzy until a new clarity is discovered. When reading astrological reports with Saturn in Aquarius, make sure to try to relate to any patriarchy messages coming down through the spirit sponge to a fun, positive archetype in your mind. As in: what if so-and-so were here at this moment to give me encouragement, how might that sound in my head? In other words, redefine the voices in your head to send you intel and self-talk that is, at the very least, highly amusing.

And it’s not just the medicine people “feeling it” - there is a great number of uninitiated psychics and healers of all nations who are undergoing a psychological and personal spiritual awakening. There are new nations of imagination being introduced to the grid. “Boys have become men” so to speak - whatever your relationship to gender or sexuality - your inner masculine has had to arm wrestle his way into the current condition, and he deserves an epic theme song.

The divine feminine is asking this timeline “are you living with art? Are you living with heart?”. It’s been the remembrance of the knowledge we’ve been tuned into our whole lives (and the ones in the past), coming forward in an epic sweep. If your waters, earth, or air was littered with shipwrecks, mine fields, and poison gas - you’ve been feeling the triggers in every element of your life.

Take a moment to consider the reality of your lived experience, the spirals that they take, and the ultimate return to yourself through it all. We are cyclical creatures, animals of a planet, who rise and fall with the sun and the moon, and steer our destinies in the field of ownership of our minds. Like never before the nations of this planet have been revealed to themselves through the eyes of others. It’s not a surprise to begin to discover who has been avoidant of mirrors (literally, and in the outside world). Be cautious of reading too much into the “whys” of the action (or lack thereof), and be more conscious of your personal power to co-create entirely new realities, and the dominion you’ve been given karmically to do so.

Many in the mojo have discovered that there are personal power rules to any craft, be it intrinsically practical or utterly magical. Deep awareness of the lessons of the past and present are becoming embarrassingly clear to the lot of us. When responsibility needs to be claimed, it is actually an act of courage to pick up what is yours and transform it into something useful. Those who have abused their power are being dosed out timely warnings and opportunities for recompense. Those with real healer hearts should remove themselves from scenarios where other’s energy sources are disruptive to the real work being done. Revelation of this personal removal is indeed a tricky communication from Spirit and your Guides. Be watchful of subtle cues from the universal communicators in your day to day, and make sure to acknowledge that just because it’s happening, doesn’t mean something is wrong.

It’s a big message from the Spirit World these days that spiritual activity is only on the rise. Apparently many nations have called in some very powerful healing requests, and this ancient technology supersedes the forward drive of whatever other power players there are. For those obsessed with the advancement of this timeline and the legacy that they will leave, this spiritual thumbprint will be difficult to navigate. If you find yourself cursing in traffic, using expletives to explain everything, or decide that everyone is evil, you’re probably just normal.

Universal Spiritual Law has been triggered on many levels for some time. Although to many it feels like the spiritual authority and power of those they pray to is waning in this timeline, the personal revelation of spiritual truth is a promised covenant of this era. We will all discover the unveiling of our personal identities to ourselves, and revel in the discovery and love of who we were created to be. Self love and the care of the Self is and will become a spiritual dawn of community care, with generations of young people focused on how to make environments feel safe, comfortable, and healing. As people further emerge from their dwellings and interact with the outside environment it will feel like we are rediscovering our world. Absence has made the heart grow fonder. This refreshment will quickly fuel the arts and further encourage entrepreneurial growth. Those in the art sectors of the economy will breathe a sigh of relief to discover that their exploits, struggles, and expressions are important, valid, and very valuable. Quality of creation across the board will be re-evaluated. Less focus will be paid to functionality of design or shows of artistic mastery, nor will it be another reductive view into the abstract. This new art coming from this era, and the one to come, will be focused on process and emotion, meditation, feeling, intuition,spirituality, and self love. Everything for quite a while will feel very “personal” and people as a whole will need the niche of creation in their day to day routines in order to feel grounded and supported. This will take many forms, but ultimately be incredibly expressive. This new expressive voice will sound quite different from the ones that came before, and new definitions reflective of our human experience will be written in our history books. One day we’ll look back and realize just how much we knew all along.

Shamanic Reading for the Next 6 Months:

July: Elk

August: Deer

September: Whale

October: Squirrel

November: Butterfly

December: Coyote & Possum

The animal medicine consulted for the next six months indicates that timing in the natural world is healthy and centered. The more focus we as animals pay to our cycles with the natural world around us, the more healed we will become. Our focus will shift from drive to trust as we learn the ebbs and flows of the world around us, and are able to remember it through generations of whole peoples.

It will be a gentle fall into the Autumnal season, and the equinox promises to bring balance and opportunity for healing, forgiveness, reconciliation, and internal restfulness. All empathic people will feel this gentle spiritual wave as they continue to tune into the larger frequencies of the changing season.

The thinning of the veil will be informed by the emotional work we do in September, with focuses on the deep waters of emotional consciousness. It will not be surprising if you are able to, without even realizing it, leave behind facets of yourself that no longer serve you. On a very literal note, I have gotten messages for several decades now that we need to be listening to the frequencies of the whales regularly in order to heal from the psychological trauma of the past, especially war and slavery. The Whales have kept an unbroken consciousness in the waters of this world, and they are trying to reconnect with us in order to help us heal. This is part of the cycle of how animal nations help and heal each other. Other animals are very clearly able to communicate complex matters to each other and we are being invited to the pow wow to listen, learn, and grow.

The Gathering energy of All Souls will be a much needed source of energy for the late Fall and Early Winter dynamics arriving at the end of the year. It will truly feel like it is time to begin to hibernate sooner than usual. It will not be because of bad weather, but because people are choosing transformative activity of the inner self over social interaction. Something about the high Yang energy of the beginning of this 6 month journey has worn us out, and we’re ready for the respite offered by our cocoons of choice.

December is notable for further explanation as it is two animals together: Coyote and Possum. In this case we can trust that these tricksters are up to some good, and there are safe passageways being opened this holiday season that may not have been available in the past iterations of the holiday cycle. Watch as things mysteriously go right, and try to lean into your trust of your intuition and spirit guides as they whisper to you all the right answers to the final exam.

[hadit93]

The Lesser Ritual of the Pentagram In Theory.

I recommend you read my previous commentary on the Qabalistic Cross prior to reading this post. I will not really be covering the Qabalistic Cross in this post as I have done it previously. Instead I will be focusing on the symbol of the pentagram, the formulation of pentagrams, the God-names, and Archangels.

This post is very long, get comfy and get a cup of tea. Any questions, ask away. This is by no means comprehensive, but it is comprehensive enough to get into practice.

This post can also be viewed in a better format over on my other blog here.

The Pentagram as a Symbol.

The Pentagram is one of the oldest symbols which humans have been using in a spiritual context. It’s form has been applied to countless symbol sets throughout history. What many people may not know is that the pentagram was first seen in nature as it is the shape which the orbital path of the planet Venus forms. Another interesting piece of information is that a perfectly formed pentagram contains the golden ratio within it. The Golden ratio of course is found in many natural features of creation and expresses a blueprint for divine creation.

The Pentagram in the LRP.

The Pentagram as used in the Lesser Ritual of the Pentagram is not elemental. There is no invocation or evocation of any specific element. Instead, it is a generic pentagram. It is used to ward sacred space as well as repel/reintegrate force and invoke general force. It is a ritual which elevates the space to a more macro cosmic level. It is essentially an invocation of Tiphareth when used on a daily basis.

For our purposes you can think of the Pentagram as symbolic of the microcosm- the world of elements. It symbolises spirit ruling the elements which comprise matter as well as the forces within ourselves and our magical environments. It is also a good symbol for protection generally due to the five pointed star being a symbol of the 5th sephirah, Geburah, it can thus be thought of in one sense as a martial symbol. Every time you trace the pentagram you are asserting your authority over the microcosm and all sub-lunar forces.

The pentagram used within the LRP is drawn in the same manner as the elemental pentagram of Earth, but there are key features missing from it. The colours of the element, the symbol, the invocation of spirit first, and the pertinent God-names. Even though you are using the pentagram of Earth’s form, it is not an Earth pentagram. This has caused some confusion amongst modern writers on the subject.

The ritual effects the lower astral and plane of Assiah. It is thus a good ritual for clearing out negative energy of a lower level. It clears out the debris and infuses the light of Tiphareth into the sphere of the magician and their working area. Think of it as taking a daily bath, in its most simple sense it is a hygienic ritual.

When you trace each pentagram in the quarters you are affirming to the elementals in those corners, as well as all lower beings, that you are the authority in this space. You have invoked divine energy with the qabalistic cross, you trace the pentagram establishing a symbol of spiritual authority in each quarter which negative beings fear due to the psychic force behind the symbol.

You charge each pentagram with a God-name. These God names lend you the authority of the Abrahamic God and they are also formulae which lead to changes within yourself as well. More on these later. You then trace a circle around your space- ideally with the altar in the centre, however, at the Eastern side will do- and then you have a sealed space. You then invoke the Archangels of the Elements as guardians. As you can see, there is more invocation involved in this ritual than banishing.

The God Names.

The God names we use are the following: YHVH, Adonai, Ehieh, AGLA. You will note there are various different traditions in pronouncing these names. Some are as complex as involving musical notes which resonate with individual Hebrew letters. I am not going to go into that, I think it is too much for a beginner to need concern themselves with.

I will mention I prefer to pronounce YHVH as each individual letter- Yod, Heh, Vav, Heh. My reasoning for this is that YHVH is a formula which expresses the four elements as well as the entire universe, which is God. It is also the ineffable name- nobody knows how it was pronounced and there was fear in pronouncing it. Intoning each letter allows the magical essence of the name to be tapped into without worrying about proper enunciation.

The next two are fairly straightforward, however, a word has to be said about AGLA. AGLA is a notariqon for the phrase “Attah Gibor, Le-Olahm, Amen.” This phrase translates roughly to Thou art mighty forever Lord, Amen.” Now there are two traditions, some simply vibrate AGLA, others vibrate the full phrase. I have used both, both work. AGLA as a historical use as a word of power. I prefer to use the full phrase personally, this is due to the sources I used to learn the ritual as well as because I have found it finishes of the sequence nicely with a seemingly harmonic resonance.

These God-names are not in their correct elemental associations because as I keep stating: The Lesser Ritual of the Pentagram is not Elemental- in the sense of banishing and invoking individual elements. I believe the God names are potent invocations of force, but also their sequence is a form of invocation and prayer of certain states of consciousness within the magician.

YHVH can be thought of as an expression of the perfected universe in its complete form. It can be thought of as an expression of the magician’s goal. Adonai means Lord. AHIH means “I am that I am”, and AGLA is explained above.

You are thus proclaiming “Perfected being, Lord, I am that I am, Thou art Forever mighty, Lord.” It is thus an invocation of the ultimate God-head and when properly directed by the magician it can turn the ritual into much more than a mere banishing ritual. It is an invocation of the God, the personal deity- the Holy Guardian Angel.

You will notice in my rendition of the ritual I do not use the sign of the Enterer and the sign of silence. This is because the original Golden Dawn instructions do not mention these signs. I don’t like the effect of the signs, I think it is a more aggressive form of the ritual. Whilst it would have use in a proper banishing, for the daily general use of the ritual it is in my opinion overkill. You would also have to have a good amount of space to perform the sign of the Enterer properly. The original instructions state to vibrate the name whilst pointing the implement in the centre of the pentagram, this is what I also recommend.

The pentagram should be seen to be inflamed by the God-name and as expanding forever Eastwards (or whatever direction you are facing). It is not simply at the edge of your area necessarily, but forever in front of you in infinity. The conception is that you are drawing this figure on the astral and expanding and sending it off forever into the distance, however, it remains in front of you at the same time. It is a hard thing to explain and will likely show itself in practice. I personally see the pentagrams move out and expand to the edge of my space physically whilst also visualising them travelling forever forwards.

The Archangels.

The Archangels within this ritual are elemental, but they are also directional. They are the traditional four archangels which are closely associated with Earth and humanity. There is one that is seemingly out of place, Uriel. When you look at the Angels of the sephirah you find Raphael in Tiphareth (East), Michael in Netzach (South), Gabriel in Yesod (West) and Haniel in Hod (North). Uriel is more traditionally associated with the other three and he is thus inserted.

This elemental order of the angels reflects Levi’s work, however, it does not reflect earlier classifications of the Angels such as those posited by Agrippa. The truth is it doesn’t matter. These archangels are not fixed, they are far bigger than these elemental associations, they are called as a unit of four- they are called to provide elemental balance and control. You will find systems differ throughout history, ultimately you have to decide which system you wish to work with. They are called as guardians- the spirits behave when the Archangels are around, or they are obliterated.

I offered my descriptions of the angels, these differ depending on the group and the tradition. Again, this doesn’t matter. When you are visualising you are creating an astral form for the force (Archangel) to inhabit. So long as that visualisation is consistent with the force which you wish to invoke you should not run into any problems. However, if you belong to a tradition and their descriptions differ to mine, you should use theirs. Mine are simplified, relate directly to the elements and the elemental tools as described in my tradition (and most of the Western Mystery Traditions, though not all).

I have found their role is to create a harmonious environment, they ensure everything within the circle, including the magician, are in perfect harmony. I have found that in banishing rituals they take stagnant energy and reintegrate it into the circle and the magician in a balanced and useful way. In invocation I have found they offer balanced force which nicely complements the influence of Tiphareth from above.

The four archangels create balance in the microcosmic plane. This balance is the nature of Tiphareth. Therefore this is an invocation or perhaps an elevation to the level of Tiphareth and an invocation of the Holy Guardian Angel. This is why this simple ritual is suggested to be used daily. It is not because you need to banish daily, it is because you are invoking the Angel daily. As you practice this ritual you will unlock its many uses. It is a versatile ritual and it has many mysteries.

At the end I mentioned you should visualise a hexagram in the chest and golden hexagram above and below. This comes from a few notes Crowley wrote on the ritual. I do this because this ritual is an invocation of Tiphareth and eventually these hexagrams will not need to be visualised, you will find the light of the Angel is already suitably invoked.

You are thus encapsulated in a circle which extends into infinity with you always in the centre with the elements perfectly balanced, you in an authoritative position, and the light of angel invoked into the space as well as into your sphere of sensation.

You have invoked energy, grounded, created sacred space, and invoked the angel. This ritual is massive, yet it is compacted into a small set of instructions.

A Note on Intention.

Within this ritual intention is key. How you practice the ritual in a daily manner versus how you practice it to open a sacred space will differ in intention and thus effects. These should be noted in your magical journal. I want to state from the beginning the intent is not to banish all entities from existence. It is not to shut yourself off from the spiritual world. Have this intention and use this ritual and you may somewhat accomplish this. The intention is to clear out negativity- it is to banish lower astral forms which are not truly beings at all. This ritual works on the lower astral levels, it clears the etheric body as well as lower beings which have no life of their own and absorb the vitality of the magician.

This ritual can certainly be adapted and used as a more specific banishing ritual which can banish many different beings. But this is not the goal for the budding magician. You want to make spirit allies, not automatically assume every spirit is an enemy. The Archangels offer enough protection, as do the God names. You don’t need to worry about what beings may be lingering after the ritual. If they don’t help, they won’t have chance to hinder you.

Your visualisations are controlled by intention, you can project the pentagrams as far as you need, you can visualise the circle at any point you wish- you can see it emit and travel forwards. The astral is receptive to the creative powers of the imagination. So if you are in a small space and your altar is on the edge of the wall and you can’t circumambulate around the centre, you can visualise the pentagram and circle travelling beyond the altar so that the altar is contained within the visualised circle. It is not confined by your physical movements.

As daily practice I recommend intending the ritual to have a hygienic effect, a balancing effect, and as an invocation of the HGA. This will allow for many benefits from daily practice.

I only covered the Banishing form, I believe beginners should solely practice this form for at least three months. The invoking ritual is exactly the same except you draw the pentagram differently- you visualise the same colour but you draw it in the same form as the invoking pentagram of Earth. I recommend this because the LBRP allows for many years of psychic baggage to be cleared from your etheric body. It means you are cleansing your channels and you are also clearing your space of any lower astral entities. It also means that you can get rid of such things.

The invoking form also has a cleansing effect, however, it also opens you up to higher realms. It opens the psychic senses and makes you receptive. It also makes you noticeable on the astral. You can run into trouble if you don’t know how to close these channels (Which the LBRP can do) and get rid of such entities.

If I was to choose one to practice daily for maximum benefit I would pick the invoking form. It will allow you to progress the most, it will open you up to spiritual impressions, you will evolve spiritually. This being said banishing is sometimes needed. If you feel stressed out, you have emotions, anger. Anything intense within you- too much energy essentially-invoking can make things worse. It would be wiser to do a banishing to cleanse your etheric body.

Banishing is important, cleanliness is important. However, you can do too much of either. In an ideal world you would invoke in the morning and banish at night. Sometimes that may be impossible, but I would simply recommend once you are comfortable with the LBRP, you move on to the LIRP and experiment and see what works best for you.

I think I have covered enough for now, any questions please ask. I will cover how to use these rituals in a larger working in due course, however, for now establishing a daily practice is our goal.

Further Reading.

http://www.astrumargenteum.org/en/uncategorized/the-lesser-banishing-ritual-of-the-pentagram/

https://hermetic.com/sabazius/ac5nts

https://www.thelemistas.org/en/MSS/Bjorge/SpiritualExercises/07-pentagram

[theginger-patrick]

ART 311 - May 11, 2020 The Heroes’ Journey

The Heroes’ Journey is an extremely prolific narrative structure that we see everywhere around is entertainment media. In one of my previous posts, I listed some of my favourite authors and their works which are particularly important to me because of their effective world-building and foreshadowing. Many of these authors’ bodies of work feature stories which are solidly set within the Heroes’ Journey structure, but there’s one story not listed there that I would like to focus on specifically. That would be Contact by Carl Sagan, my single favourite stand-alone novel. As it was first published in 1985 and a movie adaptation starring Jodie Foster and Matthew McConaughey being released in 1997, I shouldn’t have to worry about spoilers, but here’s a spoiler warning: SPOILERS BELOW!

The premise of Contact is relatively simple. It’s a story about an astrophysicist performing SETI (Search for Extraterrestrial Intelligence) research at an radio-telescope array who receives what turns out to be a message from extraterrestrials, first contact, and the resultant reactions . As soon as most people hear that premise, they’ll assume that it’s either an apocalyptic armageddon style story, a science fiction horror story, or some sort of Star Trek First Contact style story where the aliens come to Earth and peacefully usher humanity into a new era. This story is none of the above. Instead, it’s a breathtakingly beautiful, moving, and awe-inspiring narrative supported by hard science fiction. Hard science fiction is science fiction which is soundly routed in factual science and mathematics. Anyone who comes to know me knows that I am hardly a religious or spiritual person, in fact I’m an outright atheist, however, this novel expresses in better form than I ever could in words the sense of the numinous which I feel when I see images like that of the Eagle Nebula’s Pillars of Creation (taken by the Hubble Telescope and released to the public in 2015), when I read papers on the research done at the LHC (CERN’s Large Hadron Collider in Europe), or when I read about advancements in technology and our understanding of the universe which can be used for the betterment of our species.

There are three acts to Contact much like any traditional Heroes’ Journey narrative: The Message, The Machine, and The Galaxy. 

The Message:

Our protagonist, Eleanor “Ellie” Arroway, spends her early childhood being raised by supportive and loving parents, though her father Theodore “Ted” is the most influential on her life. He is her first mentor on her Heroes’ Journey, and helps to promote and develop her love of learning. From a young age Ellie is intensely inquisitive and devours new knowledge with a voracious appetite; she becomes particularly infatuated with the constant of π , known as “Pi”. This is of particular importance, so take note, and I would argue that this is Ellie’s call to adventure and is never refused or ignored. Unfortunately, while in sixth grade, her mentor and father Ted passes away to be replaced with her step-father John Staughton who is decidedly not supportive of Ellie’s non-feminine interests. Their acrimonious relationship is an important part to her characters development, though it was difficult for me to see it when I first read this novel as a teen.  

The novel proceeds quickly through her middle and high school years, primarily using these years to highlight the sexism which was (and still is to a degree) wildly rampant in the STEM fields at the time. I viewed much of this to be further motivation for our hero to pursue her goals, though now with the added motivation of proving her step-father's opinion of her interests to be wrong. Her post-secondary education furthers her love and interest of science, gives her experiences in more social pursuits (*cough* sexual et cetera *cough*), and introduces her to ETI (just look at SETI and guess), and two mentors: two role models with one also being an antagonist of sorts. All of this concludes with her graduation and employment with SETI.

The first sign of extraterrestrial life is shown in the form Ellie discovering a repeating message of sequential prime numbers directed at Earth; this is not something that could randomly occur in nature. This is where the meat of the story begins; the crossing of the threshold. At first there’s skepticism among the scientific community, as there should be, but the message is received by unassociated and independent facilities. As the scientific community works through political channels to ensure redundant monitoring (this is set during the Cold War era) humanity is temporarily united in this realization that we’re not alone in the universe and a desire for further knowledge. This all culminates in the discovery of humanity’s first ever high-powered radio broadcast embedded in the message being returned to us, and industrial innovations and schematics needed to create a machine of unknown purpose embedded even deeper. Thus ends Act 1.

The Machine:

Tests, allies, and enemies are abundant in this part of the novel. Honestly, this is one of the most exciting parts of the entire story for me with all of the political machinations, discussions of about the new technology imparted to humanity by the extraterrestrials (nearly all of which are theoretically possible and grounded in real science), and discussions surrounding the philosophical implications and dilemmas of this new reality. I will glaze over most of it because otherwise this post would truly become a short novel in its own right.

The most important bits to take from this act (in my opinion) are the tests and enemies and approaching the inmost cave. The tests of Ellie’s dedication to following through with her life’s work in finding new funding and conquering adversity in the form of unnecessarily contrarian colleagues and critics, personal relationship, and physical and psychological recovery after a traumatic event. The enemies of this act are primarily the extremist religious and political groups which oppose the construction of The Machine and/or want to bring on the rapture, and . They ultimately destroy The Machine which is being built and funded by the government of the United States in a terrorist attack, and this appears to be the nail in the coffin of the project. The only way in which this is salvaged is through the efforts of an ally Ellie, who has a back-up machine in the works that was being used for “testing” components. The ordeal of this movie is undoubtedly the moment of activation of the machine, when the passengers and the world are witnessing the processes taking place from the opposing perspectives of the interior and exterior.  The five passengers within the machine were confronting their fear of the absolute unknown considering this is a machine of foreign origin and technology never before used. Here ends Act 2.

(I am aware that this is Interstellar, not Contact. I just couldn’t find a GIF from Contact)

The Galaxy:

Approaching the inmost cave is what the story transitions into after The Machine activates as the passengers pass into the wormhole network which transports them to The Station. This would also likely cover the Reward (Seizing the Sword) phase. Throughout this sequence in the novel Ellie and the rest of the passengers are getting their first real reward to years of work and dedication with The Message and The Machine, but it’s obvious to the characters and audience that they’re currently in transit somewhere which has further implications on the story/mission. The trip to the station is an endless montage of breathtaking and mind-blowing scenes showing the depth and breadth of the capabilities of the extraterrestrials. Upon arrival, the passengers experience isolation and we later learn that the extraterrestrials were inspecting their memories. They used this data to put each passenger through a highly emotional and cathartic experience which was used to teach each passenger something about themselves of value. It is also when the most beautiful and numinous piece of information is given to Ellie when she asks the alien, who has appeared before her as her dead father Ted, how they experience when they create the numinous (she learned from the alien that the aliens are currently building a freaking galaxy, Cygnus A, using Sagittarius A which is the supermassive black hole in the center of our Galaxy, and is a massively powerful source of radio signals. Already a freaking numinous feat). It answers with Pi. Imagine how this would impact Ellie. Her "discovery” of Pi was one of the most formative experiences of Ellie’s early life. Specifically, the alien states that buried in Pi’s decimals is an encoded message. Imagine. Pi is a universal constant. It is something determined by physical and mathematical relations that just exist; you can’t “build” or “encode” Pi. The alien goes on to describe how they found this message in vague detail and directs Ellie on where to look.This entire combination of phases only concludes once the passengers have returned to Earth. 

Their return could likely be classified as combination of the Roadblock phase. Upon their return to Earth, rather than Ellie and the other passengers having a triumphant and joyous return no time appears to have passed on Earth, despite them having spent hours if not days on The Station. They are questioned. There are Inquiries. Politicians and the public are furious that billions of dollars were “wasted” on something that apparently just spun up to a specific speed in place, then stopped. None of the instruments of human origin attached to The Machine recorded anything; there was no sense of movement, no great amount of time had passed just mere moments, no radiation, nothing. Eventually, all of the inquiries “determine” that it was all a big hoax perpetrated by some evil capitalist (the ally that Ellie secured funding and the backup machine from) in order to amass wealth and develop a monopoly on many of the associated technologies and emerging industries. The detection of The Message was all done via the coordination of desperate SETI scientists with this man and his satellites up in space to defraud the world. Fortunately none of the passengers are punished in any way, despite many of them having been scientists deeply involved with the discovery, decoding, and understand of The Message and the construction of The Machine.

The Return of the Elixir phase in this novel is both a phase to be celebrated and mourned. Ellie discovers that her father Ted wasn’t her biological father and that instead the man she thought was her step-father was her biological father. This is a loss of identity that she mourns deeply, but with the experience, perspective, and humility she has gained through this whole journey she is able to forgive her mother’s infidelity and come to terms with this bit of knowledge. She is also able to conduct research regarding Pi to help confirm her story regarding their journey in The Machine and discovers the message hidden in Pi’s decimals. A perfect circle. Ironic as hell and yet an absolutely beautiful impossibility thrown in by Carl Sagan that elicits a sense of the numinous in anyone I know who has read the novel. In closing, not only has Ellie’s Heroes’ Journey given her more wisdom and grace as a human, but also a powerful piece of knowledge that validates her entire experience and does the very thing scientists hunger for the most: she expanded humanity’s understand of the universe and of how much there is more to discover.

I know that that was one hell of a lot of word vomit on the blog, so if you read it all the way then thank you.

[spirit-science-blog]

Let us begin first with the Demiurge. The Demiurge is an ancient Greek and Gnostic concept describing a consciousness that is essentially the creator of the physical reality, but not the supreme creative force behind all things.

An excellent way to explore this idea is through the Matrix, a Science-Fiction story that suggests everything we think we know of as the real world is nothing but an illusion, a false world within which most are imprisoned, unable to identify what is real effectively. As people go about their day to day lives, they think that their world is real, but every individual is plugged into an artificial reality severed from the real world. While people suffer, there is a tremendous benefit to the ruling overlords, who were a form of AI in the film. As it relates to us, this AI is, in essence - the Demiurge.

The Demiurge was described as a force, a deity, or a consciousness responsible for creating the physical world. However, in a way, it had imposed itself over top of the actual reality, the supreme oneness that created all things. In this, it was a false god who had assumed authority over the world, masking the living beings - namely us - from the supreme truth, the highest order of creation, and making us believe that what we experienced as real, the physical reality that we’re a part of, was the actual, authentic reality. Depending on the school and belief of the different Gnostic Sects, the Demiurge was seen either as something evil, deliberately trying to deceive us, or something that was merely ignorant or misguided of its place in the universe and of the rest of creation, which led to us becoming lost in the illusion as a result.

Said in simple terms - the Demiurge was the force behind the physical universe. Still, within our consciousness, so long as we perceived that physical to be real, we were slaves to the illusion of the false or at least incomplete reality.

To that end, these ancient people, at least those who were a part of the old mystery schools, believed that the physical reality was an illusion. They sought to liberate themselves from the illusion of reality through varying spiritual practices, from meditation to plant medicine ceremonies and everything in-between, to connect with higher realms of existence, and break free of the false world by finding the truth: the supreme oneness within. This is because even the demiurge and the physical universe still stemmed from the ultimate oneness, and the light of Truth could be found within. Known to the Gnostics as Sophia, meaning Wisdom in Greek, it was the act of awakening this divine spark within us to return to the higher realms that were the ultimate goal of many Gnostic Schools.

This is where we find the roots of Enlightenment and like-concepts from around the world, which teach that within this world of suffering, we can release ourselves from the illusion through various forms of mastery and self-discipline (physical, emotional, mental). This, of course, takes considerable effort and intention to do so. In essence - transcendent people do what is hard, and that’s why their lives are comfortable. People in suffering do what is easy, and that��s why their life is hard.

Fast forward to today, there is a tremendous volume of voices from across the internet, exploring ideas, concepts and sharing a metric-buttload of memes. But amidst the voices of the masses, we find a new concept emerging and being discussed in scientific and even some mainstream circles… an idea that proposes that the entire universe as we know it is a hologram or a simulation of some kind.

Scientifically speaking, if we look at the cosmos from the perspective of quantum mechanics, there is a general acknowledgment that we don’t understand the universe like we thought we did. We are seeing the building blocks of the universe, the subatomic particles, the waves, behaving in ways that do not make sense in the context of Classical Mechanics, which reveal discrepancies in the laws of physics. Yet, physics laws still stand and apply in a practical sense when talking about our macroscopic world, but the fabric of the reality that we live in operates by rules we have yet to uncover.

The holographic universe seems, in principle, to be very much like how you might expect a movie and a projector to work in tandem. When you watch a movie, you enjoy it linearly, going through it one frame at a time, usually at 24, 30, or 60 frames per second. The stories on the screen follow a narrative of some kind and generally speaking, there are definite laws that make-up the universe you are experiencing in the film.

Yet, the quantum world, on the other hand, is like observing the entire film, timelessly at any point, which includes zooming in on individual frames, playing things backward, forwards, the sequels, the prequels, all at the same time. The particles and waves that make up our reality are non-linear and could potentially imply notions of retrocausality. While they also follow their own set of laws, they are different from the world. We exist at a macro level. Another example of this is computer code. What you see on your computer or phone screen at any given time is a filtered projection of what is going on underneath, designed to be easy for you to interpret.

Yet, under these machines' surface, there is an incomprehensible computer language to nearly everyone. Languages like Binary and Machine Code are too simple to make complex algorithms effectively. Instead, programmers use ‘higher-level languages’ designed to be understood by humans to write code that is then translated into the lower, base-level machine code, then binary at the bottom. When you look at your phone or computer monitor, what you see ultimately comprises mountains of ones and zeros that lay under the surface of the digital world, just like what is under the surface of our reality.

You might be familiar with the ancient wisdom teaching, As Above, So Below. A concept that applies on several levels, describing that which exists in higher realities is a mirror of lower realities. With machine code and binary, ultimately, all of that computational code is equal to and actively creates the digital experience on your devices, but they are two entirely different paradigms.

This is the great challenge of modern science today, unifying quantum mechanics and general relativity because we are unable to comprehend yet how the physical world with tangible substance, continuity, gravity, life, time, and consciousness emerge from this flux field of quantum information, which appears to operate by a very different set of laws related to statistics and probability. Yet… are they so different?

The question then becomes, as many are theorizing today - could our entire reality be nothing more than a simulation? An artificial reality that our consciousness is plugged into? Some oddities have been captured on camera that some people believe are glitches in the matrix. Maybe it’s fake, who knows, but we do have this curious clip of a bird perched in midair without moving before flying away.

There was also news footage from Russia many years ago that someone caught an individual levitating on camera, but when the guy with the camera called out to them, the girl dropped down and ran away. Now again - I’m not trying to say this is hard evidence of a real-life matrix, but it indeed compels curiosity, and this is what it’s all about - humanity living in the question, in the mystery of life, and these strange occurrences that beg us to ask the question… What is the true nature of reality? Now on that note, I encourage you to please do your research, go down these rabbit holes for yourself, and make up your mind! In this way, you become a conduit of free thought, rather than following in the herd mentality of that which has been established for you by the powers that be. Even if physics laws as we know them today say that this is impossible, we also understand that physics laws are incomplete. We don’t even know how to fit Gravity into our standard model of physics properly… Perhaps unlocking these secrets will change everything for us.

And this brings us to the primary key of our conspiracy theory of everything, the basis from which everything to come will build off. The demiurge is, in essence, a lesson about the illusion of reality. As we conceive it to be, the entire world is based on what we perceive with our physical senses. A limited experience of the totality of that which exists in the whole universe. This idea suggests that this illusion of the cosmos is incomplete, and as long as we believe in only it by itself, we too shall remain incomplete. We live within a material universe, but there is more to the cosmos than just that, and as long as we choose to believe in this false reality, we will continue to perpetuate its existence. Only by embracing what we don’t know and asking the right questions can we begin to break free of the constraints that bind us.

In the Emerald Tablets of Thoth the Atlantean, there is a great deal of discussion that describes the human soul as a light trapped in a veil of the night, a metaphor suggesting that the night is the illusion of separateness, the soul disconnected from the supreme oneness, or trapped in illusions in general… basically, anything that is not the highest truth. It is the unilluminated mind that actively creates the reality that it perceives to be real. As such, humanity lives out its days in the darkness, veiled in the illusion of one's own beliefs, disconnected from a higher reality.  

This was portrayed excellently in Marvel's Dr. Strange when Steven denies anything beyond the material universe and then is shown a glimpse of the multidimensional nature of reality and that thoughts are things. He shows that we steer the reality field by our conscious intention, but as we become complacent in creating our lives, we give up control of the driver's seat, and who then is driving the ship? Anyone, and everything else. Jung called it the collective unconscious, the collective mind-field of everyone whose thoughts and feelings influence our very own decisions and actions by calculating their energetic weight. Whether it be the media, the news, advertisements, what your family or friends tell you, or things you happen across on the internet… Ultimately, all of it goes into our egos, shaping who we think we are, as we disconnect further from the nature of our being.

So the question then becomes, what IS the truth, what is the higher reality, and how do we connect with it? The ancient wisdom teachings describe that the quest for wisdom, or enlightenment, or the true nature of being - is a continuous journey into the unknown, and the illumination that we are active creators of our lives, not merely beholden unto the preconceived patterns that we’ve been following in.

The great truth we must understand about the demiurge is that we are the ones who actively perpetuate its existence by believing in the physical universe as the ultimate reality. Your beliefs shape the truth that you experience, as Dr. Bruce Lipton has demonstrated through his work with The Biology of Belief - the thoughts and ideas we hold in our minds can be scientifically proven to affect how our DNA and Cells express themselves.

If you believe you are a lowlife with nothing going on and will die alone and miserable, guess what kind of life you will lead? If you think you can change the world, imagine what kind of life you will lead? To break free of the limitations that we feel are imposed upon us, we must first believe that it’s possible to do so. We must open ourselves to a greater truth, a greater reality, one that is beyond the demiurge, and perceive a cosmic truth that forever changes life as we know it…

Yet, humanity is not paying attention to messages like this in mass, and there’s a reason for it. It is a very significant and critical thing. This one piece of the puzzle must be resolved for humanity to truly advance as a species and break free of illusion collectively…

Our journey down the Rabbit Hole is only just beginning…