May 072013
 

talking with gods 2Grant Morrison, the visionary intelligence responsible for revolutionizing the comic book art-form, is described as everything from an “idiot savant loon” to a “forward thinking auteur” in Grant Morrison: Talking With Gods, a documentary about this fascinating and hyper-creative man. The film covers his interest in comic books starting as a kid in Scotland, before following his first published works; the growth of his influence in the comics book field; and the emergence of a relentless and singular ideology which had the effect of changing the world as much as it changed the comic book art form.

He discusses becoming conscious of his image as a comics book creator and cultivating that image, as well as periods of “derangement of the senses” in which he sought out travel and foreign lands; immersion in the dark under-realms of existence; and exploration of mind-altering drugs. The suggestion of a certain brilliant madness starts to emerge in this section: “If I weren’t an artist, I’d probably be institutionalized” is a typical quote.

The mythic relevance that super-heroes hold for Mr. Morrison is a constant throughout the documentary. Early on, someone recalls a conversation with him, discussing Superman in terms of being a “proactive God” who loves every human being unconditionally. Mr. Morrison talks about the “timelessness” of super-heroes, calling them “one of the last great ideas that we have,” and remarking upon his fascination that Superman (who was “having adventures” before Morrison was born) will continue having adventures after Morrison’s death, and upon how reassuring it was is to imagine beings dedicated to stepping into disasters and calamities, and making things right.

As remarkable as it is to reflect upon Mr. Morrison’s discoveries about the importance of self-expression and following one’s visions; making connections with other people’s experiences and ideas; making permeable the “boundary between the real and the possible”; and how bringing one’s ideas into the world will influence other people in ways that seem magical: it is his discussions of magick and magickal experiment that grabbed my attention. The film opens with people talking about Mr. Morrison as a “magical person” who “changed their lives,” and feeling as if they were in the presence of a heroic or divine figure. Early on, Mr. Morrison is talking about his experiences with Chaos Magick and his impression that it produced results in the world. He relays how (at nineteen) he first tried magick “out of a Crowley book,” complete with “ritual banishings and all that stuff.” The results were so immediate and convincing that the young Morrison quickly formed the opinion that “magick was easy: if you ‘do this,’ then things follow,” a sureness of impression that seems never to have left him. He discusses how his belief developed, that magick was about enchanting, and expanding consciousness, and was life-changing, in that it enabled one “to be what one wanted to be.” Interestingly, as he tested it, magick came to appear natural and right to him.

Working with sigils became more and more significant to him, as he found that meditating upon his sigils brought the things that he wanted into his life; eventually, he came to form a belief about being in service to a sort of “hyper Sigil.” He talks about his life in terms of being a mystical process, going into Nature to commune and communicate with the Gods before coming back to work on comic books; having near-”shamanic” experiences with actors dressed as Superman; and finally his conviction that “everything is magick,” and that magick and reality are in fact one and the same.

In understanding a man who is able to change the world by exposing other people to the challenge of his ideas and the impressions of his images, Talking With Gods is a powerful film; in listening to a visionary discuss how magick and the evolution of magickal thinking contributed to this process, this documentary is remarkable. As is put early on in the narrative: Life + Significance = Magick.

May 042013
 

out pagan 2Thursday evening, a small group of New York Pagans (drawing from the New York Gay Men’s Open Circle and NYC ADF Druids) met in a small park between 14th Street and the West Side Highway, to “come out Pagan” in honor of International Pagan Coming Out Day. Actually, it wasn’t so terribly different from what we generally do: find a greenlands corner of the city and conduct ritual, and it was sort of a plan thrown together at the last minute. We all agreed that with so many Pagans in the Big Apple, and such a variety of Pagan organizations, we could have had a larger turnout with more planning and thinking ahead. (Drummers; we decided we definitely needed drummers. Nothing adds to a Pagan event like drumming.) Satisfied nonetheless, we then walked around the Hudson River and had dinner in a nice West Village restaurant. Pagan Coming Out Day, NYC, 2013.

out pagansNext events on the NYC Pagan Community calendar: another march as “Pagans for Gay Rights [Rites]” in the NYC Gay Pride Parade, and then Pagan Pride NYC, in September. Blessed be, Pagans.

May 032013
 

How not to kiss a toadI have recently been covering a recent mini-trend of Mysteries about witches starting bakeries in the South. How (Not) to Kiss a Toad is completely differently: it’s Romcom about a witch starting a bakery in the South. In this case, at least, we’re out of Georgia and over to Tuscon, Arizona. Our heroine is Cindy Eller. (Yes, both the author and character know just how awful that name is, and, in fact, one of the running gags is that Cindy’s mother is a serial monogamist who has given her daughters a succession of awful names.) Cindy is a twenty-something working her first job as a baker, and living with her two BFFs and co-workers, Jessi and Tansy, with only one real impediment to an otherwise relatively care-free and happy life: every time she kisses a guy, he turns into a toad. Thus, How (not) to Kiss a Toad is light and charming variant of The Frog Prince.

The world-building here is similar to that of Sabrina the Teenage Witch, up to and including a Witch’s Council which governs the use of magic in the mundane world. Cindy is a witch, but her powers are far more limited than those of her mother and sisters. And if it were not for the unfortunate effect that her kisses have on her life, she would be content to do what she loves: creating confections using the unique flavors of the American Southwest.
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 Posted by at 4:15 pm
May 022013
 

alan cummings macbethOh my Gods and Goddesses, is Alan Cumming fantastically good in Macbeth, currently seen on Broadway at the Ethel Barrymore Theater. In case you haven’t heard, he performs the play as a one-man piece, playing up its dark and troubling nature by presenting it as a patient in a psychiatric ward, incarcerated for some unspecified crime (probably a murder, as his clothes and fingernail scrapings are taken from him as evidence in the beginning). Except for actors who play a nurse and an attendant (appearing in an overhead viewing window like watchful Deities), Mr. Cumming is alone onstage the entire time of the show, performing all the roles himself. Words like bravura and tour-de-force are wrung dry describing his accomplishment; his energy level and physical stamina are amazing, as is the seeming indestructibility of his vocal chords (he manages his performance with but two sips of water, taken onstage, and watching him is a bit like viewing a master-class in diaphragm control). His versatility is impressive, as he clearly delineates each character, making the narrative very easy to follow (something not always accomplished in conventional productions with a full cast). He can be very amusing, sometimes impishly so (a word not generally associated with the “Scottish Play”), and makes literal the expression “stripping himself bare onstage,” at times performing in a tiny pair of undies, at times not even in those, and periodically slipping into a bathtub filled with water (for an actor to make himself both nude and wet is an unusually fearless thing). His delivery of “Tomorrow and tomorrow” (which takes the place held by “To be” in Hamlet) is especially effective.

For Pagans in the audience, the presentation of the Witches will always be Macbeth’s drawing power, and I found that I preferred Mr. Cumming’s interpretation to that of most productions. Three video screens at the top of the stage broadcast in closeup his Witches, splitting his delivery into individualized parts. This is the one performance that I have ever seen that begins the show as I believe Mr. Shakespeare intended; the first couple of scenes are reshuffled so that, fairly early, the “Weird Sisters Charm” of Act I, scene iii, is enacted (it is generally cut from most productions), and Mr. Cumming performs it running in a circle, effectively “winding up” a Charm to begin the show. Interestingly, the “Eye of newt, toe of frog” speech of Act IV, scene i, is cut (eliminating the litany of grotesque ingredients brewed into the Witches’ cauldron) and the famous scene is staged with lights casting three shadows behind Macbeth, presenting the Witches as fascinating enigmas. The Witches come off as unworldly sybils, which is compelling and true to Shakespeare’s intention (I believe); the one element that I could have done without is the revelation of the three prophecies while Mr. Cumming pulls the entrails out of a dead raven. (A bit of logic that sticks out in the mind is, how does a dead raven end up in a psychiatric ward?) All in all, however, the production goes far in shifting interpretation of the Three Witches from demented crazies, to something powerful and prophetic.

The show’s merchandise alone is clever and amusing, and would make fun gifts for Pagan friends; the production’s run has been extended through early July. Anyone who can possibly manage to see this show, I wholeheartedly recommend it.

May 012013
 

Peach PiesPeach Pies and Alibis is the second book in Adams’ A Charmed Pie Shoppe Mystery Series the first of which was the charming Pies and Prejudice. I did not enjoy this book as well as the first because it veers significantly from the mystery genre towards paranormal fantasy with an unfortunately trite dualism. It is still a mystery: there is a murder to be solved, and we find out whodunnit. But the protagonist, Ella Mae LaFaye, does not particularly figure out who the murderer is, and, instead, she finds herself enmeshed in a centuries old conflict between the witches of her heritage and yet another secret organization of scenery-chewing psychopaths bent on ridding the world of witches. After the jump, I will spoil the plot in more detail for the sake of discussion, but I will not reveal the murderer (though I must say that I’m not typically invested in sussing out who the murderer is in these things before the big reveals and even I saw who it was long before the resolution).
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 Posted by at 4:45 pm
Apr 302013
 

all you need is loveThe Beatles famously grew interested in Eastern philosophy in the late ’60s, perhaps none more so than George Harrison. Hearing a recording in 1966 made by Srila Prabhupada, the founder of the Hare Krishna movement (based upon worship of the Hindu Deity Krishna), Harrison became enraptured by the Maha-Mantra Hare Krishna, Hare Krishna; he eventually came to describe himself as a “plainclothes devotee.” According to an article in the Hare Krishna magazine Back To Godhead, “The Spiritual Beatle” (Jan/Feb 2002, p. 20), Harrison recalled singing the Mantra with John Lennon for hours on end during a tour of the Greek Islands, accompanying themselves with ukuleles and banjos. “You just couldn’t stop. It was like as soon as you stop, it was like the lights went out.”

george harrison chanting

George Harrison chanting with devotees

Harrison went on to produce an album featuring London devotees, one song of which (“Hare Krishna Mantra”) topped the charts in several European countries and provided innumerable future devotees their first contact with the Holy Name, and another of which (“Govindam”) is played for morning devotion in temples of the International Society for Krishna Consciousness (ISKCON). Harrison met Srila Prabhupada many times and visited ISKCON temples around the world, donating Bhaktivedanta Manor outside of London to be used as a temple and ashram. Perhaps most significantly, Harrison wrote the song “My Sweet Lord” in honor of Lord Krishna, introducing the Holy Name to millions.

Srila Prabhupada

Srila Prabhupada

In a 1982 interview with Mukunda Goswami excerpted in “The Spiritual Beatle,” Harrison described the effect of chanting the Hare Krishna mantra. “The response that comes from chanting is in the form of bliss, or spiritual happiness, which is a much higher taste than any happiness found here in the material world. That’s why I say that the more you do it, the more you don’t want to stop, because it feels so nice and peaceful.” “The word Hare is the word that calls upon the energy that’s around the Lord. If you say the mantra enough, you build up an identification with God [Lord Krishna]. God’s all happiness, all bliss, and by chanting His names we connect with Him. So it’s really a process of actually having a realization of God, which all becomes clear with the expanded state of consciousness that develops when you chant.” “You don’t get it in five minutes. It’s something that takes time, but it works because it’s a direct process of attaining God and will help us to have pure consciousness and good perception that is above the normal, everyday state of consciousness.” “I find that I sometimes have opportunities when I can really get going at it, and the more I do it, I find the harder it is to stop, and I don’t want to lose the feeling it gives me. For example, once I chanted the Hare Krsna mantra all the way from France to Portugal, nonstop. I drove for about twenty-three hours and chanted all the way.”

The Mantra of the Holy Name of Krishna, which enraptured George Harrison (and fascinated John Lennon): Hare Krishna, Hare Krishna, Krishna, Krishna, Hare, Hare; Hare Rama, Hare Rama, Rama, Rama, Hare, Hare.

Apr 282013
 

shaman photoThis is a really cool street mural painted on the side of a building across from the Morgan Street exit of the L line into Brooklyn, near Catland, the newest metaphysical store in New York. Awesome, huh? (Thanks to Joseph Peterson for the photo)

 Posted by at 3:56 pm  Tagged with:
Apr 272013
 

INTERNATIONAL QUIDDITCH: The Atlantic has an interesting article about the Muggle Quidditch World Cup VI and the efforts of the International Quidditch Association to make the J.K. Rowling-inspired game recognizable as a sport. (Among other things, players hold brooms between their legs and attempt to catch the snitch, a runner dressed in gold.) I dunno; maybe one day the Quidditch World Cup will rival the Super Bowl as a competitive pastime.

GODS AMONG US: As if in confirmation of the theory that Super-Heroes and Comic Book story-telling constitute a form of modern mythology, consider the subtitle to PlayStation’s newest game Injustice: Gods Among Us, which invites the player to “master God-like powers” (this can also be read as a trial run for a Justice League movie).

MAGICAL MUSICAL: One of the newest shows on Broadway is Matilda: the Musical, an adaptation of Roald Dahl’s story about a girl who discovers that she possesses telekinetic powers. It sounds a little bit like “Annie meets Harry Potter, meets the X-Men,” but is described as both “exhilarating” and “magical.”

TOTEM: Just ponder the title to Cirque Du Soleil’s newest offering (currently playing in New York) about the evolutionary journey of humankind.

TIME TO GO INTO OUTER SPACE: In the bummer category, please place Stephen Hawking’s prediction that Earth is too delicate an ecosystem to handle another 1000 years hammering by humans, and that the only means of human survival is to relocate into outer space. Now there’s a solution: rather than get serious about climate change, overpopulation, and rampant pollution, we can all just go live on the Moon. If ever there were a moment for the Pagan ethos of Nature-Worship and Earth-Veneration-

Apr 252013
 

A Celtic Witch is a story that nearly demands to have a soundtrack. The spell that draws witches into the growing community of Witch Central in Berkeley and Fisher’s Cove in Nova Scotia catches the attention of a star in the world of Celtic music, an Irish fiddler by the name of Cassidy Farrell whose fame seems to be on par with Loreena McKennitt or Ashley MacIsaac (if you watched the opening ceremonies of the Vancover Olympics you got to hear both of them, though, strangely, US broadcasters never showed McKennitt on screen). Cassidy is taking her annual break in Cape Breton when a recommendation leads her to the Sea Trance Inn in Fisher’s Cove.

More so than most books in the series, A Celtic Witch is a love story which in this case brings together Cassidy with Marcus, the protagonist of A Nomadic Witch. It’s not something either of the two are seeking: we are well aware of Marcus’ prickly demeanor at this point, and Cassidy has a highly success career and no desire whatsoever to settle down. But Cassidy has a rare witchy gift for hearing the rocks sing, and the magic practiced by the witches of Fisher’s Cove calls to a part of her which she has set aside for the sake of her career.
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Apr 252013
 

As Pagan Coming Out Day approaches, Pagans may well find themselves facing the quandary: How exactly does one “come out” Pagan? One choice would be to sling a Pentacle or a Thor’s Hammer or a Celtic Knot (or some Pagan symbol) about one’s neck, fling a cloak over one’s shoulders, and roam about going, Hi! I’m a Pagan and I worship the Earth! (It’s a viable choice.) Another would be for a local group to host an event or public ritual. However, a choice that I would recommend would be for a Pagan group to apply to march under a Pagan banner in a local or nearby Gay Pride March (which tend to take place at the end of June, to coincide with the anniversary date of Stonewall, rather than the day-after Beltain, the Coming Out Pagan date). I know that for a lot of Pagans, the initial reaction might be bashfulness over being a “Pagan” group rather than a “Gay” group per se, and a desire to point up the number of LGBT Pagans active within one’s organization; however, please bear in mind: it is not necessary to be somehow “Gay”  or “Gay affiliated” in order to march in a Pride Parade. Marching in a Pride Parade is marching as a display of solidarity and support for the cause of Gay Rights in general; Pagans in a Pride Parade are marching as Pagans in support of Gay Rights, and on this basis, any Pagan group is well within their own right to apply to a local Pride committee for a Parade permit. Have yourself a banner printed (Pagans for Gay Rights; Witches for Gay Rights; Druids or Heathens or Egyptian Reconstructionists for Gay Rights: whatever is applicable to one’s group), or simply get crafty and hand-paint one yourselves, and march in community with your local LGBT organizations. You will be showing public support for LGBT Equality, as “Out Pagans,” in a context intended to foster individual Pride, Awareness, and Tolerance. Ethnic groups and other religious groups march in favor of Gay Rights: why shouldn’t Pagans? There is a history in New York going back to the early ’90s of NYC Pagans marching in the New York Pride Parade (being revived this year by various NYC Pagan groups, under the collective auspice of NYC Pagan Pride); I wish other Pagan groups would join their own Pride Marches, for the dual goals of LGBT support and the experience of Empowerment that comes from Pride Participation.