Masks- Sacred Conduits To The Soul

In the movie "The Mask", Jim Carrey's character Stanley Ipkiss finds an ancient mask belonging to the god Loki and upon donning the face covering takes on the characteristics of a trickster. His true identity concealed, Ipkiss is free to do and say anything he wishes, no matter how outrageous. He is magically transported to a place of unbound reality by the mask he wears.

Wearing a mask transforms the wearer into something or someone other than himself. The individual is taken from the realm of the impossible to the realm of the impossibly real. Rather than concealing the individual's persona, it transcends convention and frees him.

Psychologists such as C.G. Jung believed that the mask connected the wearer spiritually to an archetype and the powers it represented. Masks are conduits between the mundane and the sacred. Ancient Greek actors were masters at this when they donned their theatrical masks. In doing so they instantly became something Other.

John Denver's mask 

The symbolism of masks culturally vary: it may represent a character in a story, an animal, a spirit, or a demon. Masks allow the wearer to psychically shapeshift. Masks are also canvasses to the soul. The mask pictured at left was created by singer John Denver a couple of weeks prior to his tragic death, for The Mask Project. The neutral background-a muted bronze-is a spectacular foil for the blossoming tree which appears to be split in two. The two halves of the tree sprout from the same trunk, but it appears to be gloriously full on the right (creative) side, and slightly less so on the left (logical) side. There appears to be a tear in the right eye, which is smaller. The larger left eye is partly in shadow. Below the lips, there is  a bouquet of blossoms and a heart, the combination of the internal and external personalities. At first glance, the bright colors and flowering branches of the tree denote a rich beauty; upon further examination, however, things aren't quite as they seem. The left side of the face is subdued and darker. The rich beauty still exists, but it is not as ebullient as it appears at first. John Denver's music was for the most part upbeat and positive, it spoke of hope for the future. Denver's off stage personality was essentially as he presented himself on stage, only a bit quieter and deeply introverted. His first wife, Annie, said he was a complex man, and he was...but no more so than others. Knowing him as I did, I believe this complexity was more apparent because he worked so diligently at internal self-realization that it showed on the outside.

I participated in a workshop on individuation where all the participants made masks of their own characteristics. (Most arts and crafts stores carry blank masks and all the materials to make one.) You can also use a white paper plate cut to fit. Another time we made a mask of someone else in the group portrayed as a god/goddess. I think you'll find the results surprising either way!

Low Magick

Image via Google Search (Originally posted to the Pagan Blog Project 2014 as Week L) >Because I have an ethical obligation by law, I'm including a disclaimer that any of the material in this post which alludes to folk magic/medicine should not be used as a substitute for medical care or in the treatment of any type of illness, and make no claims as to its effectiveness.The reader bares sole responsibility as to the use any material contained in this post at will.< I was excited to make the move to Southwestern Virginia last year because I knew I would be living in Appalachia, and I grew up reading the Foxfire Series of books. Foxfire, if you're not familiar, originated as a project for English teacher Eliott Wiggington's high school English class in Raburn Gap, Georgia in the 1970s. The project sent students out into the community to interview their elders about life in Southern Appalachia, and what resulted was a wonderful collection of personal recollections about the culture,crafts, skills and lifestyle; the information also included narratives about religion, faith healing,planting by the signs (moon cycles), ghost stories, folk lore, folk medicine and subjects covering a wide variety of 'cunning folk' knowledge woven through the pages. While I can wax poetic about the beauty and natural wonder of these mountains, the hard reality is that there is a lot of poverty here, and has been for decades. For every verdant valley and rolling hill crest, there are dozens of dilapidated and decaying buildings leftover from the period when coal was king and the next boom town was just over the ridge. Around every curve of the two lane highway into the next largest town there are the bones of ancient houses and trailers, and some pretty creative architecture which include lean-tos, and old buildings nailed together with sheets of plywood. There is beauty where Nature has taken over the dying man made structures of a bygone era, but a lingering sadness, too. In these places, the 'cunning folk' and 'granny women' still reside; they tend their gardens and guard their secrets with an admirable tenacity from outsiders like you and me. They don't trust us, and with good reason. For the most part, outsiders mean trouble: there is always someone from Social Services or the County Government on the doorstep telling these gentle folk that their way of life-the only one they've known for the most part-is unacceptable by today's standard. Either their yard is overgrown and unkempt or the house considered uninhabitable by current standards: conform or loose your land, your roots and your family history. There are instances where generations of a particular family has lived and died in the same place for generations, and the land has become saturated with their living essence, along with the spirit of those who came before. Appalachia may be financially poor, but it is historically rich beyond our wildest dreams for those who seek out "the old ways". The Craft is threaded through the fabric woven by the Scots, Irish, English, Italians, Hungarians, Polish and other Eastern Europeans who made their way her to work in the coal fields in the mid 1800's. If you look even deeper, you can glimpse a bit of  Native American and African influence. [http://en.wikipedia.org/wiki/Appalachian_Granny_Magic] Low Magic is very practical. Unlike Ceremonial or High Magic ( The spelling of magick is rumored to be first used by Aliester Crowley to differentiate between slight of hand and occult ritual. It's a tradition that I occasionally use out of habit because it was used by my teachers. Auto correct hates it.  Popular author and Witch Elder Laurie Cabot spells it majick. I use both of the well-know spellings interchangeably because I think the intention is more important than the window dressing.) The specifically prescribed tools of Ceremonial Magick are not found in Low Magic: whatever is available is used by the practitioner. It is not uncommon for these people to be practicing Christians as they see their magic as a spiritual gift and to them "gifts of the spirit" are all the same. There are particular methods employed by these healers, such as "stopping blood"," blowing thrash", which are in effect forms of faith healing. These methods are not exclusive to Appalachia,and are often taught across generations to those who have the gift. (The first Foxfire book explored these phenomena  extensively, and you can read more about it here:[http://www.illinoishistory.com/bloodstopping.html ] The practitioner's gifts are used to benefit themselves and others to survive in the common life. Spells are cast for healing and prosperity, to put food on the table and as an expression of spirituality. Folk magic/ medicine is highly individualized and adaptable. Some practitioners work by invoking the name of Jesus or Christian saints such as St. Michael, and some do not. The single constant in their practice is that they are all herbalists who use whatever is available in their area. They have a deep connection and faith in the healing vibration of what is grown locally. [http://home.wlu.edu/~lubint/touchstone/AppalachianFolkMed-Stone.htm] It has taken nearly a year for me to gain the trust of some of these workers, and I am not only honored to have earned that trust, but am humbled by their collective storehouse of knowledge. I now have several journals filled with what I have learned from them just through casual conversation. The majority of them are not prone to the affectations of the current Pagan/Witch community and do not claim any title for their Craft. Likewise, their wisdom is simply referred to as a spiritual gift, or " Just what I learned". I use the terms 'granny women' and 'cunning folk' for the sake of identification and folk magic/folk medicine for clarification of actions. The fact is that anyone who has lived for a period of time in these mountains has become privy to more than a few 'home remedies'. Some of them work because they are common sense or have a legitimate chemical application, some by the power of suggestion, or through trust and faith. And some...are just historically interesting in an off beat way. *One of the most popular remedies is a bit of rock candy in whiskey or moonshine, which is used to tame a cough, body aches or anything else you can think of. Take a bit of the mixture several times a day. (My grandfather swore on the effectiveness of this one and drank it in hot tea. Personally, I think it's a great way to indulge in Rock and Rye.) *Baking soda mixed with water is a well known (and medically proved) digestive aid. Mint or wintergreen tea, or blackberry juice are also used. *Arcacia steeped in water or, marigold blossoms steeped in cider vinegar and applied to a compress are used to treat bruises. Cider vinegar alone can be massaged on sore muscles. *Chapped lips can be treated by applying olive oil, or making an ointment of clarified lard and the strained water from white willow bark. Add a bit of mint for flavor. *Rub a half a lemon over a clean face to help with oiliness or acne. Lemon juice or cider vinegar vinegar can be rubbed on the scalp to help with dandruff. Add a drop or two of olive oil for dryness. * Soak a dozen clove buds in vegetable oil, or ground cloves in oil for several days and strain. Use the oil to rub on sore gums or for a toothache. A warm compress held against the face will speed the action of the oil by increasing circulation to the area. *Soak a cup of steel cut oats in two cups of water and strain to make a soothing wash for sunburn or a rash. Using a cup of crushed almonds instead of the oatmeal and adding a few drops of olive oil will do the same. A poultice of baking soda applied liberally to a sunburn will "cut the fire". Leave on until it dries, then rinse off and reapply if necessary. *If you have arthritis, place a sharp knife under your bed to "cut the pain". You can also tie the pain up in a knot of sweetgrass (bury it afterward). *During a thunderstorm, tie knots in twine to harness the energy. Tie nine knots in a row and store for use later to add strength to any spell. Snip off a knot to add to a liquid, or untie a knot to release the energy. I'm also including this wonderful interview from Mother Earth News that I think you"ll enjoy: http://www.motherearthnews.com/natural-health/southern-and-appalachian-folk-medicine-ze0z1403zhou.aspx

Despacho Medicine Bundle

 

 

Want to learn how to make a Despacho? It's a type of medicine bundle used in the Andes Mountains and contains items that signify a specific intention wrapped in a paper bundle...very cool.

What it takes:

A sheet of fancy paper large enough to wrap up the other items. Handmade paper is a nice touch and adds a bit more power if you make it yourself. It has to be large enough to fold into thirds and refolded until you have 9 squares-the items will go in the middle square. If you just fold it letter style into thirds, you will place the items in the middle flat, refold it like a letter, then fold in the sides from the left and right.

Bay leaves ( the original uses cocoa leaves which are illegal most places) At least three of uniform size and shape. Up to twelve groups of three, the number of mountain spirits in the Andes.

The design will be a madela of sorts.

Prayers, wishes, etc, written on small slips of thin paper. It can be a single word or a photograph of the item. I'd photocopy any personal photo because the bundle is going to be 'released' (destroyed) later.

Trinkets like small seashells, beads, seeds, feathers, etc. that are meaningful and apply to the intention.

Herbs, flower petals, powdered incense, a splash of essential oil or perfume of your choosing.

** The Ritual
Light a candle ans smudge the area where you will be working; focus on your intention or prayer offering to set the power in the items. Lay the items out in a pleasing manner,arranging them in anyway you desire. Fold up the paper around the items, making a neat package and seal it by tying with string, making a paper band, or using a wax seal. Decorate it as you wish, maybe using a sprig of rosemary or sage, a feather, or a few pieces of pretty string. Hold the package and imbue it with a final bit of energy. You must now decide how to 'release' it- by burning, burying it in the earth, leaving it for the elements, placing it in water, etc. It doesn't matter what method you use, as long as you also release any expectation about how the prayer will be answered. The Universe, Spirit, God/dess, etc. will answer in the most appropriate manner in the correct time period for the request.

The Despacho can contain as little or as much as you wish, and be of any size. They can be small and thin enough to send to a friend in a card, or carried in your pocket, or as large a greeting card...it's up to you.

In the Andes, Despacho practitioners receive special training in this ritual and are set apart for the task.