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In scholarship

Academic Rites of Passage

Author Satyr MagosPosted on

In this last week I have undergone two rites of passage binding me closer to the world of formal academia.

Monday, I accepted the invitation – originally received last May, but overlooked because I didn’t really understand what the organization was, or what opportunities it would have afforded me – to join the Phi Theta Kappa honor society.  Membership in the society will open a number of doors for me (though not quite so many as it would have had I accepted the invitation immediately, and with it a great deal of scholarship money I didn’t know existed), ranging from letters of recommendation, to possible transfer scholarships, and perhaps even to consideration for the larger honor society upon which it was patterned, Phi Beta Kappa.  If nothing else, it is a welcome recognition of my academic accomplishments so far, and confers upon me the right to fancy regalia at my graduation ceremony in May.

Saturday, I endured the trial of the ACT in the hopes of securing admission to such lofty schools as the University of Chicago or Reed College, which require such rituals even of transfer juniors.  This particular trial (and/or its competitor, the SAT) is actually one of the things that I was elated to avoid when I first decided against college.  Though I did not study as hard for this test as perhaps I should have, but I believe that I did well.  If nothing else, I am certain that I did at least as well on the real thing as I did on the practice test, on which I received a score of 29.

The college testing experience is, I believe, nearly universal in the United States.  I remember clearly being pressured and herded toward the PSATs and the SAT in high school.  Although Wikipedia assures me that the ACT is more popular in the midwest, it’s not the one I remember being “encouraged” to take.  That element of shared experience, combined with the fiscal sacrifice, the rigid structure, and the intellectual ordeal, makes the ACT an excellent example, in my opinion, of a non-magical rite of passage.

The Phi Theta Kappa membership (particularly if I have the opportunity to be formally inducted) is a slightly different rite of passage.  I was selected by a mysterious organization based on my academic performance, I made a sacrifice (again, money), and will be rewarded with certain signs that will set me apart from the larger student body and with access to information available only to initiates.

Interestingly, the Greek letters Phi Theta Kappa stand in this case, not for a motto, but for virtues – wisdom, aspiration and purity – and the group associates itself with Athena.  Fortunately, She was already on my list of deities for whom I required idols.

In scholarship

Source Review – the Tarot: History, Symbolism and Divination.

Author Satyr MagosPosted on

Books on how to read Tarot cards are dime-a-dozen. (Figuratively, at least; Hermes help me, I wish they were cheaper.) Good books on the Tarot are fewer and further between, and most of them are associated with a particular deck – there are entire libraries, for example, dedicated to the Crowley&Harrison’s Thoth deck, alone. For a generalist book, though, you can hardly do better than this one.

Robert M. Place stand out from other Tarot writers, first and foremost, in that he can distinguish between myth and history. The Tarot: History, Symbolism, and Divination actually has a chapter devoted to each. Unlike many authors, who subscribe to the mythical history wholesale, Place recognizes that the symbolism of the Major Arcana cannot be traced further back than Renaissance Italy, and goes to great length to prove his point, citing a number of studies and histories patently ignored by many in the New Age community, romantically attached as they are to the idea of ancient (even prehistoric) origins. He then goes on to describe and debunk the mythic history, showing where Levi and others invented the Tarot they needed, ultimately culminating in the well-known Waite-Smith deck.

From there, Place traces the individual symbols in many of the cards, providing a clear insight into their historical meanings and contexts. He describes the divinatory and symbolic meanings of the Waite-Smith illustrations (more commonly known as the Rider-Waite deck, a name which credits the corporate publishers over the female artist). He cites Waite and Smith’s memoirs, notes, and letters, giving us further insight into the origin of the modern Tarot deck.

Finally, he has a chapter on layouts, which – to my delight – overlooks the overused Celtic Cross and includes an expanded version of the Twelve Houses spread. It even starts with some general discussion of the theory behind various layouts.

SOURCE
Place, Robert M. the Tarot: History, Symbolism, and Divination. New York: Penguin, 2005. Print.

In scholarship

A Classic Case of Cultural Misappropriation Misrepresented as Scholarship

Author Satyr MagosPosted on

I am taking a mythology class. First mistake: it’s an English/Literature class, not an Anthropology class. I should have known better.

The textbook, about which you will be hearing a great deal, is Myth and Knowing: An Introduction to World Mythology, by Scott Leonard and Michael McLure. There’s a lot of broad, systematic problems with the book from feminist, pagan, and various other angles (scholastic and otherwise), but here’s a nice and easy one.

The French novelist Marguerite Yourcenar wrote a short story entitled “Kali Beheaded”. It’s not a bad story (not great either … though I can’t say for sure since I can’t read the original French), but it’s just a story. Jyoti Panjawani has written an essay on the three Hindu stories that appear to have inspired “Kali Beheaded”.

Myth and Knowing misrepresents Yourcenar’s fiction as an actual Hindu myth of the divine feminine – a “modern adaptation of traditional materials (Leonard 157)”, as though all she’d done was adjust the formatting from lyric to prose and tweak the language for modern comprehention. No. That’s not what she did. It’s an utter fabrication, published elsewhere (rightly) not as anthropology but as her own goddamn original fiction.

This is officially the first in what will become a long series of posts about the epic fail that is this textbook.

In scholarship, witchcraft

A Brief, Rambling Argument For a Polytheist Universe

Author Satyr MagosPosted on

A religious scholar by the name of Stephen Prothero has recently put out a book denouncing the idea that “all gods are one God” and that “all religions are fundamentally the same”. I have not yet had the chance to read the book, but I have read the Boston Globe article he wrote which reiterates his thesis. There are problems with his thought process – not the least of which being that he seems to have limited his study to the post-Christian world – but we’ll leave those aside for the moment. What I’m really interested in is how this idea relates to neo-Pagan thea/ology

I do, incidentally, believe that the whole of the universe – energy, matter, humanity, life, non-life, divinity, ALL OF IT – are made up of the same basic stuff, and can be reduced to that sole common denominator. We are all, on a macro-cosmic level, One. Physics has codified this idea more clearly than mystics: E=mc^2, matter and energy are the same and can be converted back and forth between states. But let us not forget the equally important and true Law of Correspondence: “As above, so below. As below, so above.”

The material world is full of mind-boggling diversity. We have plants, animals, bacteria, all with radically different biological functions and reproductive strategies. We have minerals, gasses, and organic compounds, all of which are put together by the same sub-atomic forces, but which combine and interact in radically different and inconflatable ways.

Let’s do a little thought exercise.

All organic compounds include carbon. So do many gasses, actually. But what else is made of carbon? Let’s take diamonds and graphite: two allotropes of carbon. Both are made up of the same pure C2 molecule, but arranged in completely different ways: flat sheets of molecular carbon appear to us as a fine grey-black powder that we use as an electrical conductor or to make pencil “lead”; arranged in a particular lattice, by heat, pressure, and time, however, the same carbon molecules become a diamond.

Diamonds and graphite are made from pure carbon but are in NO WAY the same.

This is why, as a hard polytheist, I do not conflate “gods” or “the Divine” with “the Absolute”.

You and I, organic life forms that we are, are made up of a great deal of carbon. Are we made of diamonds? Pencil lead? No. That assertion is absurd.

This line of reasoning is directly contrary to (some) Wiccan and other New Age assertions, that all gods and goddesses are really masks of the Great God and the Great Goddess, facets of them.

Myself, I would argue the reverse: that the gods and spirits and people and plants and minerals and gasses and sub-atomic particles of the world are made up of bits and pieces that abstract Absolute. Or that, perhaps, the Absolute is made up of us. But this is NOT saying that we are, in fact, fundamentally the same.

All gods and goddesses and spirits and ghosts and souls and Powers are not One God. To say that they are is akin to saying that all straight men and straight women and intersexed folk and genderqueers of any sex and gay men and lesbian women and white people and black people and yellow people and brown people and red people and purple people are All One Straight White Guy Living in the Suburbs Outside Topeka.

Correspondences are relationships, not equivalencies.

In scholarship, witchcraft

A Few Introductory Thoughts on Tarot

Author Satyr MagosPosted on

Cartomancy, to the best of my understanding, lies somewhere between a technical skill and a psychic gift. One selects a deck by intuition, at random, or after careful study. Some bless or enchant their cards, others carefully nurture the spirit of a deck. Some favor traditional decks – true Tarot decks based on the Rider-Waite and Golden Dawn originals – others favor oracle cards whose artists have abandoned the five suit structure altogether. Some people I know have intense visionary and psychic experiences while working with divinatory cards, sometimes almost completely unrelated to the actual cards at hand; others, like myself, are more decoders of the symbols within the cards, occasionally assisted by strong intuition.

The traditional structure of a Tarot deck is of five suits: four lesser and one greater. The lesser suits associated with the ceremonial magician’s tools and with elemental power. Disks, Cups, Swords, and Wands. Earth, Water, Air, Fire. The suits have other names, of course, varying from deck to deck. Disks are known variously as Coins, Pentacles, or even simply Earth; Wands are sometimes Rods, Staves or just Fire; alternative names for Swords and Cups are rare, but not unheard of. The lesser suits are comprised of fourteen cards each:, most commonly known by the numbers and titles: ace through ten, page, knight, queen, and king. The fifth suit, the “Trumps” or “Major Arcana”, are a series of twenty-two ascending images and archetypes, originally from Renaissance Italian theology and popular culture (I don’t have the book on hand for a proper citation, but look to Robert Michael Place’s The Tarot: History, Symbolism, and Interpretation) .

The suit of Disks – I favor the name “disks”, for whatever reason, though I recall that my first deck, the Hansen-Roberts, called them Coins – deals with the material world, material things, and material resources. Being associated with elemental earth, themes of fertility and fecundity are also found here. The suit of Cups deals chiefly with emotional attachments, memory, and romance. Being associated with elemental water, there are also some associations with psychic gifts and dreams. The suit of Wands deals with passion, glory, and drive. Frequently, this entails themes conflict, victory, and loss. The suit of Swords deals with suffering and torment. Being associated with elemental air, there are also associations with matters of intellect and understanding.

The major arcana is where the imagery of tarot cards get really, really interesting. It’s also where things begin to vary wildly between decks, as authors and illustrators embrace or discard the original Christian and Hermetic symbolism.

I’ve worked with four decks since I began my practice in 1996.

My first was the Hansen-Roberts deck, and Rider-Waite variant that moved a couple of the major arcana around (I can’t remember which ones, all these years later, and I’ve long since lost the original booklet that explained the decision; it may even be that they made the same moves as the Waite deck from the previous “traditional”, not instead of) and replaced the lackluster art with images that were infinitely more visually appealing, although symbolically similar if not identical. The deck developed a serious attitude over the years I used it, with a caustic voice to rival some (gentler) Thoth decks by the time I retired it. The deck was still in full working order, and I have it to this day, but at the age of 18 or 19 when I stopped reading the cards for a while, I simply couldn’t trust myself to read what the cards said, not what I wanted them to say.

The second is a Tarot deck only insomuch as it has the five suits. DJ Conway’s Shapeshifter deck owes more to the Thoth deck, I think, than the Rider-Waite, but softens the brutal voice of Crowley’s work with the fluffy-bunny attitude one rightly expects from Conway, with a dose of faux-shamanism and animal totem. The art and imagery are beautiful, drawing from that transformative/animal theme. If nothing else, I recommend it as a piece of art.

The third was the Robin Wood, another Rider-Waite variant, even more beautiful than the Hansen-Roberts. I purchased it when I resumed doing card work at about the age of 22. The deck was reliable, consistent, but unfortunately printed on slightly inferior paper, and I was forced to retire it when several of the cards became too badly damaged.

The fourth deck, my current deck, is one of two Art Nouveau decks I’ve found and purchsed, largely because they’re pretty. One of the two I will never use – the imagery is too sexist – but the one I am using has some interesting variations to the traditional themes. The images on the minor arcana are greatly simplified: a single man and woman, seemingly made out of stained glass, in a tableau depicting the theme of the card, with a different couple and color scheme for each suit. The major arcana is similar in meaning, but more modern in imagery and certain themes than older Rider-Waite based decks, and as I begin to explore the meanings of the Tarot, it is to this deck that I will refer most often and in greatest depth.