Mixed Metaphors, A Ramble

The following entry may contain triggering material.

Still letting percolate how to shmoosh together Fairy gold (which is traditionally and in my quests A Bad Thing) with Alchemical gold (which is supposed to be the best thing, and in the context I go well okay then.)

Mostly, though, I realized that in all my excitement about Proscenium, and stage magic, and pledge-turn-prestige cycles, and how spatial that poesy is and shmooshes well with Fairy chess…I was developing a new language for the exact same ideas that I ought to have been working on all along: proper Glamour and correct Spelling. Here’s a relevant link to introductory linguistic semiotics. I haven’t read all the way through it; I’ll get to it!

I’d been allocating some one-on-one time with every guiser I’d ever met, or at least to pace and focus my consideration for why we would be (or have been) in one another’s lives.

Cookson from Captain Foxglove’s crew told me that I’m too angry for him (Kelp Cookson) to want me to get to know him better.

So for once, I thought to work on that, because I’m so reluctant to let go of anger that tells me enough is enough after a lifetime of being some weak, kind, doormat of a person…and I still don’t feel that “not being enraged and embittered anymore” is a choice that I consciously made, with step-by-step instructions to repeat next time anger starts giving me acid reflux and a pirate’s vocabulary. But I feel much better now, and I think it’s going to last.

Next on the list to plan some quality time with is Queen Myrtha of the Wilis—who only shows up when my anger has evaporated into this unadulterated, concentrated venom that even I sometimes mistake for calm rationality.

But, the Queen’s been around several literal hells of a lot more often than Kelp “Simmer Down” Cookson…and when it’s mattered, too. But the timing’s wrong, but I should practice making things I think and want to happen actually happen instead of leaving it always up to timing, but I probably should, but I really shouldn’t, but I want to not want to…eh, she showed up in the Otherreal for the first time last December, so maybe she’s a seasonal guiser.

An Expeditious Retreat

Rose ought to have a better introduction than this. I was in my mid-teens, mulling over gritty reboot fairy tale retellings that I could do, and she was one of them. I could have sworn that I’d seen Rose as Chelsea Hobb’s Gerda in The Snow Queen (Hallmark, 2002) but apart from the ringlets she’s given when she’s trapped in springtime, there’s not much resemblance. Which is odd, because her actual face and body keep changing whenever I meet her.

The drawing above is of the youngest-looking version of her I’d encountered, who seemed to wear a specific world all the time.

And during our most recent encounter, I was going to suggest that she leave it.


Tuning in to my surreal fetch sometimes comes with senses, attitudes, or memories that my corporeal and sidereal fetch don’t have. Sometimes it manifests in feeling as though a guiser I’d never seen before is a very old friend. Other times, it manifests in my freezing up in the middle of doing something that I surreal-y know how to do without thinking, because I’m sidereal-y thinking about how I do it (because that part of me had never done it before.)

This time, it was an information dump.

I’d taken it as a given that the center of the red brick labyrinth is a walled garden where Rose would sit with her tea set. And I can never find the door. If she randomly wants me to join her for tea, I am randomly summoned there for tea and randomly banished. We never do anything else.

This time, I managed to walk in uninvited, and give a stern warning about someone else who might walk in uninvited; and this was my own fault, but this was how I could minimize the damage, if she would cooperate by evacuating then she’d be one less possible—

What? My corporeal-sidereal mind pulled away from myself a bit. What did we do this time? What did you do?!? This isn’t happening.

That’s an exaggeration. I didn’t answer, because I didn’t ask. I only felt moderately confused by myself.

“Nobody can find this place,” Rose said, meaning that she wasn’t leaving. I’d pointed out that the labyrinth remained open to the sky, but…she had a point. One entrance, one exit, one winding path, and I’d still manage to take a wrong turn. Rose knew this place better: the place did whatever she wanted to whoever else was unfortunate enough to wander into it. Of course she was safe, here.

Then Captain Foxglove strode in and said, “I’ll escort her.”

I might have gesticulated between us and the walls, bleating, to try to communicate that if I could find the center garden of my own volition for once, and Foxglove could do the same and they hadn’t even met, then the security wasn’t very good anymore.

On the other hand, Foxglove and Rose kept looking at each other with expressions that at least told me that they knew one another very well.

So Rose listened to Foxglove after he’d made the exact same report to her, and suggested the exact same course of action as I had—and without any argument at all Rose wrapped up her own tea set in the tablecloth and looked to the bottom of the stone bird-bath for pearls.

“There are seashells in almost any harbor we stop at,” Foxglove told her, though he’d looked terse, he’d kept his tone encouraging. Rose decided not to waste time on the pearls. She had a flower crown that she’d reached up to put on Foxglove’s head. It got there; they’d both looked so solemn about it.

I could make sense of it. Before, I thought that I’d found Rose by a slightly different form accompanying Captain Marigold, and when I’d looked in that one’s eyes she appeared empty of any mind. I wonder now if this exact moment was always going to happen, so that the shell that followed Marigold around would be ensouled by a real Rose. Maybe the shell was a sort of ghost from the future.

I’d stopped this Rose, right before she left, to look in her eyes. I couldn’t. It was like starting mirror work, and all I could see was a mirror. This Rose wasn’t empty that I could see, but all I could see when I looked at her eyes were…eyes.

Despite being sort-of around for a decade, even despite all the tea parties…this was, really, the first and only conversation-like exchange that Rose and I had ever had. I’d described her before as “too obstinately enigmatic to blog about” and maybe that is the thing: she’ll always have a labyrinth of some kind around her, maybe she is safe and content by nature, inherently inaccessible, and I had made some grave mistake in sending her out into the world. Even if she were going to bring life to Marigold’s pet ghost from the future.

Nah, Foxglove’s made the grave mistake, if that were the case, because he’d said the same thing but she listened to him.

Besides, one of Foxglove’s crew had eyes pop out of sockets at the end of accordion springs when I looked into them. Had they been coil springs, I would have guessed that mechanism were built into such a guiser-body to facilitate expressiveness in the eyes. That they were accordion springs swayed my suspicions more towards that every otherworld I quest in is potentially trolling me.

So they both left. Somehow. I didn’t catch them going over the wall, but the center garden of the red brick labyrinth has no door.

Entheogen: Happy Pills 2/2

The following entry may contain triggering material.

Previously on the Codex of Poesy :

After a week, if I didn’t have too bad a reaction to the meds, I could up the dosage to a whole pill. It would take about three months for the brain cells to unshrivel from the damage of depression, and then I’ll have the energy and clarity to do what I used to be able to do. I shouldn’t expect effects right away. Three months.

The sort of proto-wishcraft I practiced at that time focused on empirical evidence of psychism, with the idea that the mind was the key. To clear the mind of the usual chatter would invite intuitions, so fellow practitioners claimed. Intuitions could tell us the number or suit of a playing card before we could see, or the thoughts and emotional states of the people around us. Willpower directed forcefully through a clear mind could move physical objects.

I could never manage any particularly consistent outside effect. Sometimes, I’d dabble in guided imagery, which would never yield any insightful result. Those quests would usually go in some nightmarish, unhelpful direction. As for within: I could clear my mind, though. I could notice and simply be with the pain, and my mind would go silent, no images would come to mind…and, it was something like peace.

This did not improve my attention span, when depression began to dull the world. This did not hold my thought process high as the structures crumbled into ruin. This did not improve my memory, in those exercises to clear the mind, I may only be now but everything else carried over pains and troubles of the past.

Myself out of meditation knew that my health was failing and I was losing my mind and I’d never meet my goals, the way everything was going. So, I started on what they gave me.

The next time I tried to sit still and clear my mind, the usual chatter would not stop.

That one thing I could do from years of regular practice, now rendered impossible by a pill the size of a rice grain.

It wasn’t so devastating. Once I decided to act to change everything, my mind, my life, my family’s habit of alternating abuse and comfortable silence, I can hardly complain about the changes.

So, I allowed my mind to create images around the chatter. My mind chatter was like that of a crowded, noisy room…like a restaurant, I thought. I saw the milky sunlight through the windows, the swatches of color of so many people’s clothes, heard the chatter and the clatter of metal utensils against porcelain. I could shift my attention to the tablecloth, and the backrest of the chair, and the noise wouldn’t go away.

I didn’t quest in a way that occupied my Surreal Fetch, back then, I would always be watching my Surreal Fetch from somewhere outside myself—another reason these quests annoyed me. This time I was embodied, I knew, seated and smoothing over cloth.

Then I saw myself approach my table, and draw a chair to sit across from me, and sit and watch me. Ey was ready to listen, and to talk.

Much as I loved biology class and the neuroscience unit, and the security it lent me in that I was doing a factually correct and right thing, it’s not what prepared me for the shift in value priority: Forget empirical evidence of telekinesis. This was our life on the line, so now this was the Work we’d do.


The skin over my sternum felt as though someone had rubbed mentholated ointment over it, though I was certain this wasn’t the case. When I’d looked up models of the Fetch in other traditions (Otherreal, or Sidereal) I wondered if this were some vortex of compassion activating. Incidentally, I was beginning to care again, about wilting plants and injured animals and what people anticipated or loathed.

Eating used to be like arm-wrestling with myself, the defending champion you damn well know how your mother resents your eating your life away since you were born and now she knows that job security is a lie she hates still having to feed you because she’ll never have a good life like she did as a rich kid, the challenger of but I’m going to faint and they’ll notice and fuss and blame me (which might not be unwarranted, but certainly doesn’t inspire more positive changes) and I’m shitting bloodclots from the ulcers.

If I could muster up the temerity to request therapy and psychiatric medication, I could eat. The oils around meats tasted awful to me, but fine to everyone else who knew it to be my favorite. Eggs and dairy products took on a cloying texture that I couldn’t bear. Fish was barely tolerable. My psychiatrist told me that she’d never heard of a side-effect like that.

I went vegan, and carried it on for far longer than the aversion and tastebud weirdness alone would have kept me away from real proteins. I considered the lifestyle change a result of some spiritually superior calling, which I’ve got to admit was a huge mistake.


I chose life. My birth family really hammered in how badly I should regret it. It surprised me that I could enjoy something at all, so maybe when I would have taken a silent satisfaction in an outfit I liked, I’d smiled. “What happened to my kid?” My mother snarked, “You’re smiling and eating and interested in fashion.”

“It’s a lot sooner than the doc said the meds would work,” my sibling said pointedly. “You’re just looking for attention.” Drama-mongering faker isn’t really sick. After our mother died, she tsked at my continuing to purchase antidepressants, saying, “I’ve spoken to friends of mine who went through depression. You only need to take meds for one year, then you’re fine, and you’ve had your year.” She’d never studied psychiatry. I’d doubted that she’d even taken a proper survey of depressed friends, plural, it was probably just the one whose personal experience she’d consider the most convenient to impose. “I respect what you’ve gone through,” she lied, “But you were a bitch. You’re not allowed to get depressed or eating disordered again. I know I’m not allowed to say this, but your not-eating thing was a choice.”


I’d described to my therapist long ago what the mind fog felt like, like white mold growing on the inside of my skull so I could only find the fuzzy outlines of my thoughts. She suggested, knowing what an iron-cast meditative practice I had, visualizing a way to make that mold go away. I’d made a metaphor out of my experience, couldn’t I make an experience out of that same metaphor? No. No, I could not. It was neurological, biochemical, not a matter for the quests. I’ve read that some people find half an hour of meditation effective in doing away with what they describe as brain fog, and I envy them.

I ran away from home to home and to almost homelessness. I had a roof, at least, and walls, but could only afford to eat so little that my fingernails began to splinter as they grew from the quick. The brain fog came back. I could have a whole meal for slightly cheaper than a single antidepressant pill, and ought to have the meal instead, if the brain fog was from malnourishment rather than depression. It was that sort of way of working within financial limitations. The fog felt familiar as depression, so I took the meds on an empty stomach. I needed a clear mind to work.

Besides, a fusion deity of Hela and the Morrigan was wandering around my room, and I was beginning to get the sense of what She really meant. I named her Lady Hawthorne.

Nausea had always been a side effect, but this time it was surprisingly incapacitating. It’s amazing how nauseous a body can get without vomiting even stomach acid, and by “amazing” I mean “torture” and I can’t brag about it as a feat, really, it’s more like a betrayal: How could my corporeal fetch do this to me. Why would my corporeal fetch do this to us. I wanted to die. Once it passed, I decided against taking the other half of the pill when I was supposed to, and I still wanted to die, but at least I wasn’t nauseated.

Before it passed, I sat on the floor and leaned into the corner, trying to breathe as slowly as I could without fainting, because inside movements made the nausea wane, which meant it would wax full right in a trice. I was trying to keep the nausea steady until it flowed away, like trying to find a part of a river that flowed without ripples.

I’d been reading about the Ophelia, a modern god of rivers (of course: the greatest civilizations in human history formed around a river or two), time, death, and depression. Depression had taken on a broader definition to me: the cold and hollow exhaustion of anxiety, the eroding attention and memory, the restless slumbering.

The suicidal ideations, that’s what Lady Hawthorne attended to. The Morrigan aspect of this fusion god represented the battle, the aspect of Hela (from Proto-Germanic *haljo “the underworld” … Literally “concealed place” compare Old Norse hellir “cave, cavern”, from Proto-Indo-European *kel- “to cover, conceal”) represents the hidden nature of this particular kind of battle.

When I thought about the Ophelia as a god of depression, this included the recovery, no matter how nauseating. Time and death, too, it occurred to me had life as an integral part, at least the way my nascent headcanon of the Ophelia claimed. Should I die of natural disaster, injury, illness, or age, I expect to glimpse the Ophelia in that last moment. If I kill myself, I’m the Helrrigan’s.

And if I starve to death in self-imposed poverty rather than eating disorder comorbid with obsessive compulsion (or depending on who you ask, choice)…? Eh, how many angels can fit on the head of a pin.

They were both in my room then, new gods perhaps summoned by new rituals and new ways to travel so far beyond your ken into the realm of horribly wrong. We three got through it all right. We’re still getting through it all right. All three of us, around this.

Discernment, Defense, and Dickweed Indigenous Fae

The following entry may contain triggering material.

After an entry about santol fruit, I wanted to write up a local myth about the taro plant. Taro is best-known as a root crop that may or may not be purple, although I know a recipe that stews the very green leaves into mulch. (Dioscoria alata is definitely purple and a root crop, but called something else.) My research, which in this case means Wikipedia, suggests that taro is one of the earliest cultivated plants, its origins being Malaysian although cultivation has spread as far as the New World since then, whether by trade routes in Oceania long Before the Common Era, or because colonial masters said so.

It could be interesting to consider, because the story I know has an Engkanto in it, and I’m not entirely certain that’s an indigenous folkloric being. Neither do I know how strong the connection ought to be between the story about the plant and the corporeal plant itself. If this is a Philippine myth about a Malaysian plant, and Malaysia is like right there, why is this story so Spanish?

In the version of the story that I picked up by osmosis, the taro plant is known as gabi because of a girl named Gabriella whose nickname was Gabi. The stress is on the wrong syllable to suggest any association with the evening (gabi) which has more Austronesian vowels than Indo-European etymology anyway. An Engkanto tried to flirt and seduce Gabi into the otherworld to be his wife, and she said something like, “no thanks”. So, the Engkanto cursed her into a plant. Her toes became underground tubers so that she could never move from where she’d been cursed, and also they’re maybe sometimes purple? The plant’s leaves would be heart-shaped so that the whole world would know what her heart was like. The rain would fall upon the leaves and roll off, like his rain of love and attention upon this shrewish soul-eating harpy who couldn’t appreciate it. When her heart softens to him, Gabi can become human again. Obviously, it hasn’t happened yet. But how can this curse not have already been broken? Hasn’t this otherworldly suitor been so charming???

Seriously though, there is no story I know about Engkantos that tells of them being anything other than total dickweeds.


I think this is a gabi plant but they’re not usually so large.

Continue reading

Foxglove and Stitches

The following entry may contain triggering material.

In the corporeal world, I attended Catholic mass. It was at a smaller church, more like a giant gazebo. I sat at the periphery, with the lattice-wall at my back. The homily was about a pet parrot of a priest’s friend. The parrot had been trained to say a specific prayer depending on which claw someone pulled. When the priest wondered aloud which prayer the parrot would say if they pulled both claws, (I think it went) the parrot responded: “I’d fall without anything to perch on, you dolt.”

The point was that even a parrot can pray. Human churchgoing Catholics should pray with meaning in their hearts, and with a mind to community and humility rather than bargaining with a cosmic God for selfish purposes. The Paternoster goes “give us this day our daily bread, forgive us our sins as we forgive those who sin against us” and “thy will be done” not me and mine.

I want to say that Catholicism is complex, not inconsistent or contradictory, because so is life and the universe and everything. Still, it strikes me as suspiciously convenient to couch attractive and advantageous offers in terms of this religion—and then that anyone can cut down what they don’t like, also in the terms of this religion. Whether someone has the real goodness of the One True God in their heart and live the One Truly Proper Way, or if someone’s being led astray by the Adversary, becomes most obviously (to me, anyway) a matter of “yuh-huh” and “nuh-uh” back and forth into infinity about every little thing and big thing.

Such conduct is not unique to Catholicism, of course, but while the homily set up some no-nonsense structures (say what you mean, mean what you say, and have a care!) I kind of flinch inwardly at external attempts to fiddle with internals, because some days I don’t even know if I’m really myself or if I’m just a collage of what people have done to me. A break from that would be nice. Conforming to normalcy and the concept of a United Front have only ever been used to shut me up about things that were killing me (I exaggerate, of course—eating disorders and suicide don’t count as real death, as my family kept implying, it’s just a rude inconvenience by attention-seeking brats) and that sort of abuse has always been justified in terms of this religion. That might not have been what this priest meant to reinforce, but I don’t think it’s in me to be more than a cultural Catholic. Hey, culture is a lot—It's why we're the only country in the world where divorce isn't legal, we technically have Straight Pride Parades that shame even straight people, and atheists get put in jail (well, that one protest cosplayer, who in my opinion was out of line, no accounting for style.)

If I could decide, I should pull a Joan of Arc and protest against the cultural effects based on guidance from living half in Christian otherworlds, not play to cultural and bureaucratic stigma while half living in fairyland.

But it’s time I mentioned fairy pirate captain Foxglove, who stood outside the lattice looking out, as everyone else in the gazebo-church began singing Don Moen’s “Two Hands, One Heart”: “Two hands, one heart / One life to offer You / Two hands, one heart / That’s what I give to You…”

“I don’t like this song!” Foxglove exclaimed, raising both his arms (both starting from the shoulders, one ended in a hand and the other in a hook prosthetic.)


He probably has a point, but that doesn’t mean he’s not also melodramatic, and I hate dismissing anything as “just drama” because I have had some very real suffering treated that way, and feel as though that horrid phrase should never ever be possible to pronounce or spell. Then some abusive corporeal offline people I used to know really tempt me to say it, and the internal fracturing of my principles get me rocking back and forth while humming the theme from Galavant to soothe the turmoil. And after I’m soothed, I still don’t know right thing to do.

I left Foxglove out of this entry. I never know what’s going to be a Significant Otherworldly Exploration Discovery Event Development and what’s just zany and goes nowhere. He was there, around that same time, but all sighs and “We Shan’t Meet Again Because You Need Me No Longer, Yet I Remain Always In Your Heart…”

And I was like, “Yeah, right…”

Because I don’t want to put out there that I don’t believe it if someone says we’re over and done with.

But after that I wandered into Quartermaster Camshaft’s cabin and found Camshaft in pieces, and Foxglove shook my shoulders and shouted a lot at me to, “Get it together!”

But after that I lay in bleak and speechless conviction of my uselessness in a probably godless world anyway, and Foxglove kept prodding my head with a finger and saying that the high seas, at least, were his if they were anyone’s, and if I went on some paracosmic adventure right now then real-life Neo-Imperial China would quit the shenanigans in international waters.

“Stop giving me delusions of grandeur,” I’d muttered.

“At least take a shower,” he’d replied, with another prod. (By complete coincidence and not because he told me to while prodding my head, I pushed myself up and ambled over to the shower.)

But after that he stood outside church during mass and criticized the choir’s song selection. He doesn’t even usually go to church with me in what I call the otherreal. He doesn’t even have a corporeal human body, let alone a consistent disability to complain pointedly about. He is such a drrgrrargh!


Last night I felt a hollow pain in my chest. It’s a cliché for reasons of being a common human experience (probably? I’d say…) but clichés are bad for reasons. What if it’s only a common human experience because people who haven’t experienced it just keep saying the phrase, so people start thinking in that phrase, and use it upon feeling something “close enough” or to elicit an expression of empathy from whoever we say it to, so we’ve convinced ourselves that we feel it when we don’t actually or otherwise wouldn’t have? (Holy hearts, what sort of gullible and disingenuous person am I, that this would even be a pragmatic and intuitive distinction to make?)

What if the constructed associated meanings are misleading? I have felt what I describe to be a hollow pain in my chest when I tried to go vegan: It was a vitamin deficiency. I have also felt a hollow pain in my chest related to emotion. They’re both hollow pains in the chest, but they’re different hollow pains in the chest in ways I don’t have more words to explain right now.

This time, I intuited it to have some otherworldly overlap, so I went there in my mind and reached around and took the pain-thing out of my fetch’s chest.

It looked and felt like a sheep’s heart I dissected in biology class once, except the incisions came down from the big top end and met at the ventral node-tip part. They hung like a cartoon octopus’ tentacles, and flopped fleshily like flat noodles.

Well, I thought, It’s better than the black-gray goop that I usually get!


So, I went to my library, because it seemed the likeliest place to find a stapler, rather than Erstvale or Foxglove’s ship. I didn’t draw the furniture above because I don’t always know exactly what’s in my own sort of Surreal Save Point. One time it was zombies. My therapist thinks it Means Something. This time, there was a conference table between the door to the inside of the crescent bookshelf and the door to outside the library (as there usually is.) A chess set rested on the round table by the window in front of the mezzanine stairs, although their players had gone a long time ago. Up on the mezzanine were more bookshelves, a fireplace and armchairs, and a glass casket containing an ostentatiously ugly gown.

No staplers.

So then, I went through the crescent bookshelf door and into the poop cabin on Foxglove’s ship (that door doesn’t always lead to the same scape, but usually to the scapes that press up against the door like they’re eavesdropping). I shouldn’t be surprised that he was there, but I was, so I held up the heart and said, “I think I broke it. Have you got a stapler?”

The poop deck had maps, pencils, calligraphy brushes, sextants, astrolabes, pocket watches, Victorian keys, for some reason a weather vane and an orrery—but no stapler that I could see, and Foxglove wasn’t even looking for one. He just kicked over a trap door to another cabin and dropped through. I followed. He found a sewing needle and a bit of yellow-beige fluff in one of the caskets.

I sat on the table and waited as he got out a bit of paper card. With one hand, he began to twist the fluff into thread and I groaned. His hook had no trouble catching more fluff, and eventually the card was covered in a spool of looping thread. Eventually. Very eventually.

“I’ve got an REM cycle to catch,” I said, as he took a threader out of the casket. He shrugged and grasped the needle in his teeth. I said, “Maybe it’ll be faster if I did it—” because my fetch had two hands.

He shot me a disdainful expression and threaded the needle, then held his hook out for the heart. I hung the heart on it by an artery. He started to sew.

Having watched a pet kitten get stitches at the vet’s office after a bad fight with another cat, I did get the idea that sewing up flesh was different from sewing up fabric: each stitch is separate, so pulling one stitch wouldn’t pull the others along with it in a continuous running line.

I asked, “What does it mean if your heart feels hollow?”

Foxglove answered, “Of course it’s going to be hollow, there’s got to be room for the blood to go through.”

“That’s awfully literal!”

After swinging my legs over the edge of the table for a while, I glanced over at how Foxglove was sewing, and saw that he was embroidering long stitches so close together that they looked like hatch-shading.

“Quests were more fun when you were teaching me how to swordfight,” I remarked. “And I don’t even like combat at all.”

“Mm. Are archery lessons going well?”

“Under Marigold, it’s one of the more lenient levels of my personal Hell.”

“What did happen to Heartwrench?”

I didn’t want to tell him. I don’t even want to tell you right now. So we lapsed into a silence awkward to me, but I think Foxglove already knew because he had this smug grin all the rest of the while he continued sewing.

Eventually I got bored enough to flop down on the table and bounce my head against the wood.

Then Foxglove paused to take out his broken pocket watch, then made a face of dramatically exaggerated shock at what the unticking clock’s own face showed the time of. Then he politely left the cabin, and the heart half unsewed on the table.

I rummaged about the caskets and found a large blue stapler in one of them, and just used that on the rest of it, which was sooooo much quicker than sewing, Foxglove, you are such a troll. Then I put it back in my chest (the heart with the staples, not the stapler itself.)

And I felt better, so there.


I really never know what’s going to be a Significant Otherworldly Exploration Discovery Event Development and what’s just zany and goes nowhere, but this did seem like it would be an entertaining anecdote, so here it is.

Modes of Discourse

So, I recently read a marvelously concise summary of the academic categories put to stories. The first point being that context is the determiner of these categories, not content. My personification of Context has no determination, though. Context lounges on the sofa singing, “que sera sera” while accompanying eirself on a plastic ukelele, which Context has never studied. Seriously, though, I can understand this, context, being the unspoken guidelines and sensitivities of a group of people towards these stories.

Myths are believed in: we can infer this from how a body of stories (categorized as myths) can be cited as an authoritative explanation for how things are or how behavior should be. Folktales, on the other hand, are purely entertainment, perhaps I could say that some firewall is more of a given between reality and fiction.

Before I read this, my approach to stories was of a categorization between tales and lore. The tales, the way I use the word, were any ideas, philosophies, experiences or representations thereof that a recorder-writer-person makes explicit in a medium of recorded history or fiction. The lore would be the sense of self, sense of world, relationship, and perceptions inferred and adopted from the tales, and refers to the given circumstances from which the tales would be generated, and lore becomes a sort of tale if I even try to explain what lore is (so, when it gets fuzzy then these terms are interchangeable.)

And, personally, I think I’ll keep it that way. Because I do believe that even the myths survive by sustaining some veneer of coolness and entertainment, and that even the folktales and pop culture stories intended for entertainment in the first place become really popular when there’s some deeper resonance.

What I did consider interesting was the category of a legend, basically running the gamut of attitudes between “well yeah obviously course this is completely made up” to “this might have actually been a thing so keep it in mind” and having one other main distinction: that is, of referring to the earthly rather than the cosmic. Legends have more verisimilitude. Two stories for example:

Story One: Little Red Riding Hood skips through the woods and encounters a talking wolf, which whom she engages in conversation without any pre-establishment of her animal communication superpowers. Myself as a young reader would have some intuition that this story refers to mythic rather than literal truth, or that it’s a folktale. All the humans in this story can speak Wolf. Whatever.

Story Two: Some random villager takes a twilight walk through a familiar meadow, only to find a cave in a hill in that meadow. This familiar meadow had no such hill or cave yesterday. There’s a party in the cave. The random villager’s sweetheart is serving on the wait staff of this party. The random wandering villager is well aware that this sweetheart died of tuberculosis two years ago. What the—just what is going on? What is this??? WHAT. IS. THIS?????

Story Two is, academically, a legend. In my personal categories, I would have sorted Story One among the Tales and Story Two among the Lore before, but now they’re both Tales to me. I appreciate how the flabbergastedness echoes through the generations of telling and retelling of the second one. The firewall of this being fiction is thin, here, and to me it feels like it could be too real.

That’s inevitable, comfortable—and perilous.

I find a contemporary gamut of legend in celebrity gossip and Real Person Fanfiction (RPF). The democratization of any corporeal living person’s image into fictionalization just sat so wrong with me. I personally shouldn’t write about someone else’s life unless I know the canon, if it were an incident belonging in my own diaries, or a result of exhaustive research that I should hope hadn’t become stalking or harassment by the end. What I personally shouldn’t do, though, would itself never stop gossip columnists. I’m inclined to consider the entitlement to another’s existence and life as the same between the sloppy journalists of celebrity gossip magazines or tabloids, and those who write RPF. One important difference is that RPF makes no claims or call to social action for something that plainly isn’t true, and if that absorbs the collective sense of entitlement into a body of harmless fanworks, then I’ve got to not only tolerate that RPF exists but argue for people’s right to write it. Besides, I have no problem with the fictionalization of historical figures, even though, by all this logic, I should. (Respectable news reports are a whole other thing entirely.)

So, I continue to make a distinction between the facts of the Corporeal, the contested perceptions of the Sidereal (my word for a layer of cultural value, so I might write “my corporeal friend Cecilia” or “my corporeal friend Anjie” but the value of friendship is psychological and cultural and therefore sidereal), and the forays and quests into the Ethereal, Incorporeal and Surreal. These have earned their categories by their very different natures in my experience, for the most part, but the firewalls between them can become too thin. So, I’m still mulling over ifwhen a distinction is or isn’t made, versus ifwhen a distinction should and shouldn’t be made.

The Way of the Wizard, by Deepak Chopra

The following blog entry may contain triggering material.

It didn’t seem unusual to me that I knew all about mild, green Camelot even though I lived under a fierce tropical sun…or that Merlin’s crystal cave really existed, despite every author assuring me that wizards were mythical. I knew differently, because I was an Indian boy, and I had met them.

I’d consider bardic mysticism a method (the things that happen, the things to do, to produce a thing) that I incorporate or is the way I incorporate, whereas alchemy is a process or mode (that is, the mechanics behind why a method works) and have been trying to combine the two. Texts of bardic mysticism at least give the reader some credit: the cauldron of poesy is stirred with joy and sorrow. Once upon a time, I would have taken that as possible telekinesis instructions, but now I’m more inclined to take that as a clue that the cauldron itself is also metaphorical. Then I read up on modern resources on alchemy that keep reminding the reader that older texts were always coded metaphors that didn’t need to literally involve precious metals. Why wouldn’t they writers of older texts have just said so, in the first place?

Chopra’s The Way of the Wizard combines these well. In it, Chopra explains an Alchemical life philosophy through a series of short stories and accompanying meditations or writing exercises. The stories describe the mysterious apprenticeship that a young King Arthur served under Merlin in the crystal caves, and how Merlin’s lessons continued to follow Arthur into adulthood.

I very much liked the format. Even fairy tales with the notes at the end about what the moral of the story was could get annoying, so accompanying meditation and journaling exercises would (should) be difficult to foist on a reader who wouldn’t already agree with what’s taught every chapter-step of the way. The “sayings” in each chapter came off to me as trite enough to ignore, but the exercises felt open enough structurally that it wasn’t necessarily patronizing.

The thought behind each lesson or chapter could be interesting, but…mostly incompatible with where I am now.

My corporeal roommate Cecilia recognized the author’s name from a signal boost (or several) by an influential talk show host named Oprah Winfrey. My mother subscribed to O magazine, and I would read those, and I caught the occasional event (an offhand remark by the great Winfrey about going vegetarian correlated with an undeclared grassroots boycott that moved cattle farmers to sue, A Million Little Pieces was a fake memoir promoted by the great Winfrey who was eventually very angry that it had been fake, and “Look under your seats…Everyone gets a car! You get a car, and you get a car, and you…”) but Deepak Chopra was a new name to me.

I can understand why this expression of spirituality fit alongside the little I’ve heard of the Law of Attraction and the Secret. Chopra’s Merlin and Arthur speak in terms of ego and energy, which came off to me as anachronistic and specific to new age spirituality (rather that psychology or physics). In chapter eighteen, King Arthur gives terrible counsel—my opinion, not the book’s opinion—to an angel in the guise of a grieving father, and in that thought I found some echo of the Middle Way of Buddhist philosophy between the illusions of the material cosmos and the asceticism that would reject that suffering. Not itself a bad idea, but I felt the way that story in that chapter set it up kind of minimized human suffering and blamed the victim for not being enlightened enough. Apart from that aspect, I might have considered a introduction of an Eastern philosophy into a Western aesthetic, even in defiance of the Heaven/Hell dichotomy of a most Christian King Arthur, as…interesting, as well as the modernizations. (Two chapters after that, Chopra ends the book with how it’s a wizard’s or alchemist’s duty to alleviate suffering. I feel ambivalent about that.)

The book generally reads with a lot of bait-and-switch philosophical progression. It’s after the chapter that framed enmity as a kind of love, (because enmity was attention, and love as an enlightened wizard understands it is the very makeup of the cosmos that becomes evident with any and all flow of attention,) that comes the chapter on how to break down the objectification of another person in the first place. Most of all, I noticed a call to replace blame, dislike, and other negative value judgments with a cosmic trust, that is, to cultivate complacency as a spiritual tenet. Justice is portrayed as an illusion that’s far less useful than suffering, for pain can be recognized as an untruth that at least serves as a way to truth.

So, I want to say that a handful of the chapters at least delve a little further that the sort of victim-blaming, cosmos-trusting sort of spirituality that I can only take as a reflection of the spirituality of the privileged (despite the claims that a privileged life is a reflection of or developed from this spirituality). Maybe it does a bit?

I was at least entertained at some parts that portrayed Merlin being a dickweed.

Arthur pitched into his task, digging with all his might, but after an hour he was exhausted, and still Merlin had not told him to stop. “Is this long enough?” he asked. Merlin regarded the ditch, which was perhaps ten feet long and two feet deep.

“Yes, quite sufficient,” he said. “Now fill it up again.”

Accustomed as he was to obeying, Arthur did not like the order very much. Sweating and grim faced, the toiled under the blazing sun until the ditch was entirely filled again.

“Now sit beside me,” said Merlin. “What did you think of that work you did?”

“It was pointless,” Arthur blurted out.

“Exactly, and so is most human effort. But the pointlessness isn’t discovered until too late, after the work has been done. If you lived backward in time, you would have seen ditch digging as pointless and not begun in the first place.”

Merlin, you dickweed!

I did like the chapter that described Arthur introducing Guinevere to some of what he’d learned from Merlin. I thought it was sweet. For brevity, unfortunately, I don’t include the lead-in in the quote below, which had Guinevere and Arthur conversing as anachronistic equals and Guinevere’s medieval sass:

He asked the queen to leave their chamber and promise not to return until the stroke of midnight. Guinevere did as she was told, and when she returned she found that the room was pitch black, all the tapers extinguished and the velvet curtains drawn. “Don’t worry,” and voice said. “I’m here.”

“My lord, what do you want me to do?” Guinevere asked.

Arthur replied, “I want to find out how well you know this room. Walk toward me and describe what objects are around you, but don’t touch anything.” His wife thought this a very strange test, but she did as she was bidden.

“This is our bed, and over there the oak dowry chest I brought across the water. A tall candelabra of wrought Spanish iron stands there in the corner, and two tapestries hang on either side.” Walking cautiously so as not to bump into things, Guinevere was able to describe every detail of the room, which in truth had been furnished down to the last pillow by herself.

“Now look,” Arthur said. He lit a candle, then a second and a third. Gazing around, Guinevere was astonished to see that the room was entirely empty. “I don’t understand,” she murmured.

“Everything you described was an expectation of what this room contains, not what was really there. But expectation is powerful. Even without a light, you saw what you anticipated and reacted accordingly. Didn’t the room feel the same to you? Didn’t you tread cautiously where you feared you might stumble into things?” Guinevere nodded. “Even in the light of day,” Arthur said, “we walk around according to what we expect to see, hear, and touch. Every experience is based on continuity, which we nurture by remembering everything as it was the day before, the hour before, or the second before. Merlin told me that if I could see entirely without expectations, nothing I took for granted would be real. The world the wizard sees is the real world, after the light comes on. Ours is a shadow world we grope through in the dark.”

I enjoyed some aspects of a few other chapters: the ones that demonstrate that labels are meaningless, and the ones that demonstrate that words (and labels) mean things.

But when I read the one above to Cecilia, her reaction was basically:

“Arthur, you dickweed!”

The second part of the book has Merlin encounter Percival and Galahad in the woods and talking at them about the development of a spiritual self from the immature stage to the mature. I thought that was a bore, but maybe it was better-organized.


Here’s a checklist of the exercises from this book that I paraphrased.

1.) Meditate without like or dislike on existence alone.
2.) Notice, without anticipating, one’s responses to the list of words provided. (Lesson: words for things are bad because labels are awful.)
3.) Seek the light (levity) and love in all things. (In my notebook, this item has an arrow going to item 7.)
4.) Immersive meditation that voids thoughts and names.
5.) Complete the sentence “I am afraid of…” several times with a different ending each time.
6.) Remember someone you know well, and deconstruct the appearance of their memory.
7.) Allow moments of absent-mindedness to become gates to divine impulse.
8.) Develop a god complex by stargazing. (I did not like this chapter and exercise, must be why I phrased it this way.)
9.) Clear a path from intention to reality by developing cognitive bias. (This note is the same as item 8.)
10.) Access subpersonalities by revisiting traumatic memories and breathing through them.
11.) Imagine a scroll of your life to more to and fro in time; transcend this awareness of mortality.
12.) Imagine the scroll in exercise 11 is a film of Nemo Nobody. (Alternatively, The Butterfly Effect, starring Ashton Kutcher. These weren’t in the bok, I was just watching something that reminded me of the exercise for this chapter and thought, close enough to something like that yeah.)

13.) Taste tests w/ blindfolds are the power of uncertainty.
14.) Accept loss, admire devastation, replace blame and dislike with cosmic trust. (Ditto 8 and 9 for notes.)
15.) Age your beloved’s image with imagination, remember a time that ego turned love to hate.
16.) Ask what happened before a given point in time and after, up to an eternal infinity. Rewrite nowhere as now here.
17.) Seek signs, turn self-pitying Why Me into a question out of genuine curiosity.
18.) Supplementary: void meditations for spiritual pursuit.
19.) Recall past desires, live the desires now.

Some of these were helpful, some interesting, some I’m put off by, and some maybe I’ll get around to another time. This is a book I’d like to keep as a product of post-colonial relative personhood, as well as an example of dated bodies of mythology and how these become filtered through a contemporary perspective.