Shapeshifting Saviours, Meditation, and Logic

2015/03/25

Mercury WebDue to the convergence of newage and Buddhism I’ve seen the so-called “non-violent” communication for a while. I’m fed up with it, and I’m not the only one. Here is a look at how non-violent communication is just as violent, if not more so, than normal communication.

Why is rape such a central element in many religious myths? This came up at dinner this week actually, it’s more than a bit unsettling to modern sensibilities how the mothers of Zoroaster, Jesus, and Buddha never gave consent to become pregnant, it was just placed upon them.

Speaking of that Jesus fellow, the first written description of him calls him a magician. Not surprising to most occultists, but still neat. Also not surprising if you’ve read Jesus the Magician by Morton Smith.

A later text about Jesus calls him a shapeshifter. While I would never have labelled him such, it’s an interesting reason and covers a small hole in the Gospels. (And I don’t mean the ones through Jesus’ palms…too soon?)

Want some great life advice from five awesome female mystics? You got it.

Like a lot of sorcerers I collect tools, but I like to know the whys and hows, and histories of the items. Here is the start of a great in depth look at magickal blades, which helps fill in some of that.

I’ve wanted to talk about ancestor work for a while, because I keep getting more questions about it, and why I do it, and how do I make peace with the idea. Brother Moloch addresses the common question of why to work with ancestors, especially if your family was less than stellar.

Believe it or not the Onion wrote an article about me. Or at least it sounds like how many of my friends talk about me.

Speaking of meditation, TUM talked briefly about a short meditation retreat he did and how it’s not all fun, games, and stress relief. Let me say to those curious about his experience, that’s just the tip of the rabbit hole.

Continuing on meditation, I know I always complain about those scientific studies explaining the benefits of meditation…we get it, it’s good for you…the American Psychological Association says it helps fight depression. It’s also good seeing it from a serious source, not just random blogs or papers pulling info together.

On the flipside here is a list of 10 things science will make you happy. Bacon must have been 11th on the list. It might seem initially odd that I’d share this, but remember I think a sorcerer is judged not achievements, titles, tools, or training, but by the life they live and if they’re content and productive.

I also think a sorcerer should be firmly grounded in reality, which is why I advocate for more scientific rigour in practices, and scientific literacy. So, to kill a favourite pet I see among pagans, an analysis of 240 different studies shows that there is no notable health benefit from organic food.

Keeping with reality, here are eight common mistakes in how we think, and how we can avoid them. Some of these are even more an issue to those who follow magickal forms of thought.

Another problem with how we think is how often we ignore omens, and how the majority of deaths are caused by such ignorance. Totally true fact.


Dakinis: The Ganden Girls

2015/03/21

ganden girlsContinuing my theme of super serious Buddhist posts being applied to non-Buddhist stuff I want to talk to you about the dakinis.

Specifically the four primary dakinis who appear in a variety of rituals, they appear “secretly” as HaRiNiSa, are the rulers of the four actions, and represent the Buddha families. They are Vajradakini, Ratnadakini, Padmadakini, and Karmadakini.

Now to the super serious part of this post…after a discussion with a friend, I realized that these four dakinis have manifested in pop culture, and are none other than the Golden Girls. (Okay, maybe that’s stretching it, but there is an amusing parallel.)

roseFirst there is the blue Vajradakini in the East. Her action is pacifying, she is used to bring peace to disruption, not to destroy it or command it, but to settle it. She binds people together harmoniously. She is also very detail focused and literal, precise. She is the emotional mind and the memory, and she transforms anger into wisdom. I see this as being Rose. While often the butt of an angry outburst (shut up Rose), she is ultimately the most peaceful of the Golden Girls, in fact, it is stated that if it wasn’t for her none of the women would be living together, she is the one that makes them work together. She is also the most literal, which is part of her charm in the way she misunderstands things. She is the heart of the Girls, and that is Vajradakini.

sophiaSecondly there is yellow Ratnadakini in the South. Her action is enriching, she is used to ground and increase, to expand. She is the earthiest of the dakinis, the most interested in the body and the here and now. She is about the physical past and origins. She transforms our false pride into wisdom. This would be Sophia. Sophia is the master cook, nurturing the bodies of all the others. By far the most grounded and physical of them. She’s probably the most open about her body too, most episodes include some complaint about her body and age that most people rather wouldn’t hear, but she is the body and earth elements. She supports the Girls, but also keeps their egos from getting too big. She is thoroughly grounded in her past as a foundation “Picture it Pussycat, Silicy, 1922…”

blancheNext is the red Padmadakini in the West. Her action is enchanting…and I could probably stop there. She is the more Venereal of the dakinis: attraction, magnetism, enchanting. She is also connected to passion and drive. All I had to say was enchanting, and I’m sure we all could see this is Blanche. Beautiful, sexual, sensual, and all about the chase, the attraction, the drawing in of others.

dorothyLastly is the green Karmadakini to the North. Her action is discrimination and being wrathful. She helps eliminate distractions and delusions, to clear away that which is preventing us from seeing things the way they are. Tied to this is her wrathful action, she is the one who gives us the tough lessons that we need. It’s not a cruel action, but a swift one. She destroys our illusions, even the ones we enjoy. This is Dorothy, she was always the most frank of the group, the sharp mind backed by a sharp tongue. Dorothy said what needed to be said to her friends, even if they wouldn’t want to hear it. Of all the Golden Girls she had the most wit and clarity.

I hope from this people will come to see some of the transcendent wisdom that is the Golden Girls.

Thank you for being a friend.


Elixir Applications

2015/03/17

In my previous post I gave an adaptation of a Buddhist method for consecrating a liquid through continued ritual work with a god. Now I want to talk a bit about how to use it. I’m sure most sorcerous folks out there have already clued into a few ideas, but I thought I’d add in some more, traditional or otherwise.

The first thing you can use the liquid for is continuing your work with the deity in the same way. Use part of it as a “starter” liquid in the bowl when you begin your next month’s work. It’s a great way to feed back into the current and keep building. It already has their resonance, so it makes calling them easier.

The next obvious use is imbibing it. Trust me, vodka with paprika in it isn’t the tastiest creation out there, but it can be worth consuming. When you go to invoke or evoke the god, take a shot, and you’re pulling their essence right into you. (If you want to mix basic bio with magick -which is questionable and perhaps better seen as a metaphor- alcohol isn’t absorbed like most liquids and passes into your blood stream and through the blood-brain barrier rather quickly. So by drinking the liquid you’re actually going to have their holy water coursing through your veins and into your brain.) It’s even more effective if you “refresh” the image. So say their mantra or name a few times, and picture them sitting in the liquid, and then you drink it.

A more complicated use, that again I can only partially explain and simplify, is to use it in offerings and purification of food. This is done in a lot of devotional practices, retreats, or all the time if you have that commitment. When you go to eat, have some of the liquid with you (I carry a 1oz flask on my belt for this purpose), dip your left ring finger in it (traditional reasons), and with your palm facing down curl the finger under, grab it with your thumb, and then flick it at your food. See the god (preferable in hundreds of little forms, but whatever you can manage) flying out from your finger and casting out everything unwanted from the food. Base impurities, imbalances, “negative energy” whatever you see it as, or how you understand it. Dip your finger in the liquid again, and this time do the same flick, but with your palm facing up. See the blessing of the god shoot up, and then come down in a rain of their essence onto the food, imbuing it with their traits. Now you’ve consecrated the meal to them, which is great as a general offering, or a way to maintain connection with them.

(I’ve had to do the full version of this in retreats, with the idea that everything is that god, and you’re just returning it to that purity, that way everything you see, think, hear, and eat is that god, to completely fascinate and immerse yourself in them. This food is now for them, and of them, it sustains them and brings them into you. When done right, and continually, it’s a very powerful way to begin living in and as the deity.)

Even if you don’t have time for a proper invocation/evocation it’s a great way to get a boost of their essence. Running out the door, late for a meeting, take a shot of the god to help fortify you. Or it’s great to have on hand when you have the time, but are unable. If you’ve worked with a healing figure, if you’re too sick to actually do some magick to clear things up, drink some of the holy water and it will help, at least to put the symptoms aside enough for you to properly do some healing.

Feed the current by using it in other related magick. Say you did it to a wealth deity, anoint your talismans and yourself, sprinkle it on your cashbox (from The Sorcerer’s Secret), put it on your petitions, pour it out in strategic locations (like if you’re looking for a raise, spread it around your office). Turn it into another materia for your workings.

Even if it’s not directly applicable to a working, you can still use it as a way of establishing divine authority. Let’s say, hypothetically, that the only god/spirit you really work with is Aphrodite, but you have an unruly spirit around the house. Aphrodite isn’t traditionally used in banishing, but if you just need to prove you have a strong ally, using the holy water to her is a way to show it.

Really the possibilities are endless when you think of it as both a connection, and materia. People burn incense to their god to fill the space with appropriate forces, if you have a humidifier or desktop water feature, toss in the liquid there and let it work in the same way. Whenever I have leftovers of this stuff that I can’t really make use of, I toss it into my house’s humidifier to let it carry the essence all through my house. Also if you use high proof alcohol it can be burnt if you know what you’re doing.

When I don’t use an alcohol base I sometimes offer the liquid to appropriate plants that I grow for magickal purposes. Cook with it, clean with it. While I don’t mean to devalue it, it’s something you can work into your life and your sphere in hundreds of different ways, make it complex, keep it simple.

Let your imagination run with it, and feel free to share any other ideas.


Consecrating Elixir

2015/03/13

The following is a simplified variation of a Buddhist method for creating consecrated liquid (what I tongue-in-cheek refer to as “magick skull vodka”). Simplified and altered because there is some stuff that can’t be shared (oh, how mysterious) and other things that really only work in a Buddhist context (oh, how pretentious). Since it’s meant to be adapted for you own practice I’ll leave out some specifics to be worked out in your way.

This method is for creating a holy water that is dedicated to a specific figure, and by extension their sphere of influence. I’ll use the word god in this post, just because it’s easier than saying Buddha/Bodhisattva/God/Saint/Angel/Demon/whatever, but don’t think this is actually restricted just to a god. Really you can make this in a single sitting, but ideally it’s something that you will take a month to consecrate.

You will need:
A bowl*
A round mirror
Liquid**
Herbs/spices*** (Powdered)
Oil
Thin wooden sticks (Kabob sticks work great)
Thread

*Traditionally a skullcup, but I’ll assume most people don’t have a skull cup hanging around (boring). Just use a white bowl, or a bowl of the appropriate colour for the god

**Liquid: Personally I use vodka. There are a lot of reasons that are relevant in Buddhism on why to use alcohol. If you use alcohol it should be something of a high alcoholic content, and low in sugars. It’s going to sit out in a bowl for a month, and high alcoholic percent will keep it sterile, and low sugars will prevent it from spoiling and/or attracting fruit flies and the like. You can use water if it is more appropriate.

***Herbs/spices: Pick something that is appropriate by either herbal/magickal associations or colour. My practice uses chili powder or paprika for that deep red/rust colour.

Here is the stick frame on the skull cup

Here is the stick frame on the skull cup

Take the sticks and tie them into a shape that is appropriate to the god and of an appropriate size to place over the bowl to hold the mirror up. In my practice it’s a chöjung (a hexagram). If there isn’t an appropriate shape you can use I’d either use a triangle or hexagram, to symbolize manifesting the work into our reality, giving it form. Pour your liquid into the bowl, and place the stick frame on top.

With the mirror on top

With the mirror on top, stop judging my tile floor

Now take your mirror and make sure it’s clean. (There is a good Buddhist analogy about clean mirrors, but really this is just for hygiene) Now coat it with a thin layer of oil, just pour it on, tilt the mirror, nudge it with your finger until it’s completely covered. Sprinkle a layer of your spice on top of it, I use a small tea strainer to help shake it on more evenly, cover it thoroughly and then blow off the excess. Inscribe the seal, sigil, mandala, whatever of the god you’re working with onto the spice, so you can somewhat see the mirror through their image. Place this on top of the mirror, and you’re ready to go.

Here is an example I found online of the same set up. This is more ornate and shows all the offerings which I excluded in my picture.

Here is an example I found online of the same set up. This is more ornate and shows all the offerings which I excluded in my picture.

You might have to tweak how you work with the figure, because the Buddhist method has some specifics regarding self and front generation. Every night (or whenever) do your ritual for the god. In the Buddhist ritual I use, first I invoke the person into me, then I evoke them onto the mirror, then we do the ritual of offerings, and whatever is required.

What you should do is find a way that works for you to call whomever you’re working with onto the mirror. Think of it like their throne, or the base for whatever they’d sit/stand on. In a simplified Buddhist approach you can just visualize them sitting on the mirror, recall their appearance and traits, then when you have a good solid mental image of them actually call to the real god and get them to inhabit the visualization. Basically you’re making an energetic/mental receptacle that looks like them, to make it easier for them to be in your space and work with you.

Once they are present work with them how you see fit. Sing their praises, give them offerings, make your requests, negotiate with them, whatever. When you are done, thank them, but don’t dismiss them. You’re not forcing them to stay, but you’re not dismissing them either. You’re welcoming them into your sphere and life. The idea is that every day the energetic form becomes a little bit more solid and powerful. Every day you build on the previous, collecting more and more merit/blessing/energy/whateveryoucallit. Eventually you can build up a pretty powerful presence in the mirror. Every day when you do this, refresh your liquid, usually you just need a splash, you don’t want to lose it all to evaporation.

Traditionally this is done for a lunar month, new moon to new moon, but depending on purpose and practicality you can change that, though if you really want it to have some umph behind it, do it for at least two weeks.

When you’re done and ready to finish the consecration perform the rituals just as you have. Make the visualization, call the god into it, give the offering/praise/requests. Then when you’re done you dissolve everything. The simplest way to do this is to see the figure as made of liquid light, and let it lose cohesion. See the figure melt, the real them and the visualization (because there is no difference at this point) through the mirror into the liquid, purifying and transforming it. Spend some time making sure they’re “blended” well, that the energy you’ve built up over the month is now really in the liquid. Then take a knife, or a flat edge, and scrape the spices into the liquid, to carry that physical component of the blessing, after all your god or whatever has been sitting on that for a month, using it partially as their connection to your space.

Put the consecrated liquid in a bottle, and you’re ready to go. After a day or two you can strain the liquid if you don’t want it to have as much of the spice physically in it. (I do, but it’s a bit of a pain to let the vodka drip through a coffee filter.

There you have it, consecrated liquid to a specific figure, or purpose. While I trust folks out there to be inventive, I’ll probably post about things to do with it in a few days.


Round Pegs and Round Holes

2015/03/09

Or Shut Up and Stick It In

square_peg_round_hole[1]Sometimes magickians go out of their way to make things more complicated than they need to be. That in and of itself could be a series of rants, but instead I want to focus on something that happened to me recently. I performed a mo dice reading from a friend, and got Ra-Na, The Dried Up Tree, it’s not a good answer, but the piece of advice was to perform rituals of offering for deceased family and ancestors.

So I explained that things didn’t look good, but he should give offerings to his dead family and ancestors, not to get them to fix it, but to make sure they’re maintained. Hungry ghosts are disruptive ghosts. So we talked a bit and he said something that gave me pause, so I asked and found out he thought I meant family/ancestors as in his past lives. Admittedly sometimes the tradition we work with uses that language-coding, but I had to clarify this time I meant blood family, and actual ancestors, not ancestors as code for past-lives.

“I don’t have any dead family, none of them stuck around.” So I explained one of the models of the soul in several parts which says that the “soul proper” reincarnates, but leaves a shade or remnant behind, an echo that can be animated. My Grandmother died seven years ago, and her soul has moved on, but she still visits me, and I have good conversations at her grave. “I don’t have any connection to my family that is dead.” I explained that it’s not about a connection like that, that’s why some systems of ancestor work uses people who died long before you were born or even parents or grandparents were born, it’s not about a standard idea of familial love, but this idea of supporting your legacy. So even if you didn’t connect in life, or weren’t alive at the same time doesn’t mean you can’t give them offerings, and that they won’t help out. I also explained that offerings to dead family can be made to their current lives, whoever/wherever Grandma is, I can offer her my merit to help out, in the belief that it will benefit her current life.

After a while he responded “So I guess I’m screwed and there is nothing I can do.”

This baffled me. He spent a large portion of our conversation transforming the round peg I offered him into a square peg that no longer fit. I wasn’t asking for a huge change in beliefs, I wasn’t railing against his ideas, I didn’t suggest anything drastic. All I said was to perform an offering to dead family and ancestors, tea and bread by the pictures I know he has up of them. Instead he complicated the issue by trying to force it to match his beliefs “So by family you mean past lives?” “I don’t have any dead family.” “I don’t have any connection to my family that is dead.” “There is nothing I can do.”

Now granted, I hate people who pull, twist, and mixmatch traditions improperly, and appreciate synthesizing beliefs intelligently. On the other hand when you ask for advice, and get clear advice (mo is straightforward there, which is part of why I love it), and you’d rather mangle the advice until it can’t fit or work in your world, then you’re doing something wrong.

Yes I’m picking on a friend a bit here, but I see this a lot. Sometimes life gives you a round peg and a round hole, so shut up and stick it in. Occultists seem to like complicating matters, yes, synthesis is brilliant, but sometimes your attempt at synthesis is more akin to blindfolded jigsaw puzzles.


Review: Drawing Down the Spirits, by Kenaz Filan and Raven Kaldera

2015/03/06

ddtsDrawing Down the Spirits: The Traditions and Techniques of Spirit Possession – Kenaz Filan and Raven Kaldera
Destiny Books, 2009, 9781594772696, 338pp.

The idea and practice of spirit possession is one that is growing in the modern magickal and pagan communities. Despite the long and deep roots in a variety of traditions all across the world the practice more or less died out in Western traditions, but in the last decade or so it’s an idea and experience that is becoming more popular. In this book Kenaz Filan and Raven Kaldera start to fill in the gaps for the Western traditions and open up the conversation of possession.

First off, this is not a how-to book. If you’re looking to learn how to be possessed you can stop reading this review now because this isn’t the book you want. Filan and Kaldera suggest that people can’t learn to be possessed generally, it’s something that’s “wired” into you, and while I’m not sure I agree they still make very solid points about the role of the horse. (Horse is a term from the African diaspora religions for someone being possessed or ridden by the spirits, and is borrowed in this book.)

While not a how-to guide, the book is very thorough for what it does cover: the history of possession, traditions around the world, theories behind it and the spirits called into the horse. There are two elements to the text that really hit me as crucial reading for those getting into possession, but not from a tradition with an understanding or living history of the practice. The first is about the care of the horse, both in terms of the woogity and the mundane. They discuss how possession should be treated in safe, sane, and consensual manner, how to work with the spirits to set up boundaries. It might seem great to be able to be ridden by a patron deity, but despite ideas that such figures only work for your best interest, sometimes a spirit may go for a ride when it’s not wanted or even problematic. Kaldera and Filan give ideas for negotiating with the spirits, and ways to invite and close off possessions.

On the mundane side they cover the depth of what needs to be considered before, during, and after a possession. For instance most people inexperienced with possession might think it just happens, the horse stops, opens, and the god steps in, but the period of transition between self and possession can be a bit rough on the body, the horse might lose control of their limbs, so it’s addressed how to make sure they’re safe in that process. Also an emphasis on aftercare is covered, because having another spirit controlling your actions for a while isn’t necessarily the most comfortable or easy experience. The horse may need to be lulled back to the themselves, given food and drink, or a quiet place alone to settle down, and all of these ideas and more are laid out for the reader.

The second element I felt was crucial for readers is the discussion of the role of the horse in the community. Filan and Kaldera show how the horse is a social role, it’s not about the horse being someone big and important, but about what they can do for their religious community. Between the care and the context, I think the modern practitioner and group can get a sense of how to work with possession.

The book is written in a way that shifts back and forth from theory to experience, it’s filled with a variety of stories from Kaldera and Filan’s past that illustrate their points, without having so many that the text seems to be more about discussing cool experiences to prove how awesome the authors think they are.

As said right away, if you want a how-to guide on possession, this isn’t it, but if you’re curious about the phenomena or part of a group working with it, this text will help explain and explore what it means to work with the spirits in this way.


Languages and Magick: Cultural Artefacts and Split Personalities

2015/03/01

(The bulk of this post was written three years ago, but got lost in the shuffle. To refamiliarize yourself with my ramblings you can find Part One here and find Part Two here.)

I’ve touched a bit upon languages, alphabets and names in the past, but there is another aspect of language and magick that interests me. It’s less convoluted and more just varying opinions. What power does language have (as in a specific tongue), when, and why?

Religions and magickal traditions have all sorts of different opinions. I have Muslim friends who know no Arabic, except what it required to read and recite the Qur’an, and say their prayers. Not to mention Jewish friends that know only enough Hebrew to say the first part of many prayers “Baruch atah Adonai Eloheinu *mumblemumblemumble*” The why and the how differs. Not surprisingly though very few Christians learn any Greek, Hebrew, or Aramaic for their religion –and if you want to win arguments with them, learn these languages.

So why does language (not) matter in magick? I’m talking including religions here, because yes there is a big crossover with magick. There are all sorts of different opinions on why you should or shouldn’t use some language. My friends have explained that the words of Mohammad (P) are sacred, so when reciting the Qur’an or the prayers, they should say it as he said it, that the literal words are sacred. A Lukumi friend of mine has learnt Spanish, Yoruba, and some pidgin language of which the name escapes me for her prayers, for what seems to be a cultural respect. On the other side of things is good old Abraham von Worms who said essentially don’t pray in any language other than your mother tongue as you’ll never be as sure what you’re saying, and you could say or imply the wrong things. Even if you learn the language, there can be dozens of subtle nuances you won’t know if it isn’t your mother tongue, or you’ve spoken it regularly for less than a few decades.

Enochian magick pretty much is always initiated in Enochian. When studying with one lama I was told that my sadhanas (rituals) should be performed in Tibetan, but if I can’t manage that then English would work. He never really explained why and it later confused me when I was taught to do the same sadhana without speaking at all; should I be thinking in Tibetan or English? Yet at the same time many Tibetans do rituals in their Sanskrit forms (in fact my lama translates them into or back into Sanskrit sometimes), yet Mongolians often practice these same rituals in Tibetan. There is this clear idea that language matters, but it’s often the language of the other. So Western and Mongolian Buddhists might use Tibetan, but many Tibetans are using Sanskrit.

What does it matter? I think Lon Milo Duquette said it best, it was on a podcast, but I can’t remember which, possibly Thelema Coast to Coast, but when referring to the Enochian Entities he said something to the effect of “They’re like Frenchmen, they want you to take the effort to speak their language, even if you’ll fail horribly, and then they’ll talk to you in English.” In an earlier post Ars Mysteriorum said that higher beings can understand any language, but it is more polite to speak with them in the language they’re most familiar with. We agree it was a simplified analogy but the rough idea seems appropriate.

Many entities are culturally specific, and have been approached in the same language for hundreds or thousands of years, and while they may understand other languages, these are the languages of their history. One lama stresses performing the sadhanas traditionally, not because they are written in stone, don’t work in English, or anything, but out of respect for the tradition they come from, as well as believing there is a greater sympathy by performing the ritual in the same way and same language as many great saints, holy people, and magickians have for hundreds of years, while my other lama translates them into the older tongue of Buddhism, Sanskrit (but does not translate them into Pali, which is an even older tongue for Buddhism).

Is language in magick just an artefact? Is it an issue of respect? Is there magickal power to it? Another take is magickal languages (well languages in general, but this is Blue Flame Magick, not Blue Flame In General) cause split personalities. Aside from being confused by the language, or worried I’ll get something wrong, when I’m speaking in Enochian I /feel/ magickal. When not cringing at mispronunciations I can’t seem to correct just chanting in Tibetan makes me /feel/ more engaged. This is more than just my simple feelings about the matter though.

Personality and Social Psychology Bulletin (You’ll need an access code like a University library to get this I assume) in their November 2010 had a relevant article “Two Languages, Two Personalities? Examining Language Effects on the Expression of Personality in a Bilingual Context.”

It says “Self-reports and behavioral observations confirmed the effects of perceived cultural norms, language priming, and interlocutor ethnicity on various personality dimensions.” People, both notice about themselves and in others, that their personality shifts along “perceived cultural norms” when speaking in another language. People act, in a subtle stereotypical way, similar to the cultural/people that uses that language. In the tests English/French speakers tended to be more verbally aggressive, independent, and withdrawn when speaking in French, common stereotypical traits. Whereas native Chinese, Korean, and Spanish speakers who learnt English tended to be more extroverted, more assertive, and more open to new experiences when talking in English. Traits they associate with the North American English speaker.

Tibetan is the language of the day to day life of the Tibetan people, but Sanskrit and Pali were the languages that the early siddhis and yogis spoke, and by using it they are closer to them…if only in a stereotypical association of the other. English is day to day, but Enochian is supposed the language of the Angels, of course speaking Enochian seems magickal…if only for that reason.

The language rabbit hole goes deeper, because despite whatever objective power might be there, the subjective association of the magickal other adds something to languages in other language, and perhaps that little bit extra is worth pursuing.


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