Mythic Animals: Magic

What is a mythic animal? Traditionally considered a product of people’s imaginations, they are animals that do not exist on the physical plane. In fact, many mythical animals are a combination of several real animals. (They usually have the characteristics of both animals.) But mythic animals are real to those who dream.

Mythic animals live on the edges of our minds. Moreover, they live in our world, in places where everything is a little wild and primitive. Furthermore, we may encounter them, when we least expect it. For example, on a foggy day or a moonlit night, you may glimpse one. I have seen dragons sunning themselves on mountains as I traveled a busy highway. Dragons have also appeared briefly in raging snowstorms in my local area.

The edges of cultivated areas and wild areas are the best places to encounter mythic animals. Since they are “between places,” these border areas have great power and mystery. At marshes and beaches, encounters with water beasties will often occur. Also, you can come upon mythic animals in deserts or deep in the forests, where things are lonely and wild.

Mythic animals come from many places. To ancient peoples, they were the forces of nature, in all her aspects. For example, thunderbirds governed the weather. Later travelers returning from faraway places told of the exotic creatures they saw. Romans reported on dragons that lived in Joppa in the Middle East. In the Middle Ages, people reported on their encounters with local dragons and other animals. They listed them in their bestiaries, describing each animal.

When people started measuring and examining the natural world, they lost their ability to see any mythic animals. At the same time, all the mythic animals seemingly disappeared. In modern times, people usually seek rational explanations for every phenomenon that they witness.

However, the mythical beasts never really went away. Some people believed that they could still see them. The mythic imaginations of these folks led scholars to continue collecting tales of griffins and others. Today, more people have been able to see more of the mythic animals.

In her book, The Great Work, Tiffany Lazic writes that “mythical beasts guide us in our quest to find the synthesis between our inner and outer worlds.” She sees their uses in heraldry, such as the griffin, connects people to the past and to the future. Because mythic animals are both products of the human imagination and composite of actual animals, Lazic believes they are excellent helpers for integration work.

How do we begin the search for the Mythic Ones? What do the mythic stories, from around the world, have in common? What is the true treasure that the Mythic Ones hold? Does it differ from mythic animal to mythic animal? How can we deepen our relations with the ones, who are friendly to humans? Are there any that we should avoid? Study the myths of the world for the answers.

One example would be the griffin (half-lion and half-eagle). Often used as a last name, this mythic animal is also featured on people’s coats of arms. Lions and eagles both represent royalty. Moreover, the eagle is the Ruler of the Skies, and the lion, Ruler of the Land. Mythology has the griffin protecting and governing both realms. Given the griffin’s exalted status, only the most noble and courageous of people could approach him.

Once we know who are friendly to humans, such as fu dogs, we can begin to approach them. When we do that, we widen our realm of possibilities and develop a new sense of worth. Our relations with them will nurture our hopes and dreams, as well as, give us a greater reverence for all life. When we embrace their energy, we become conscious of the mystical in our lives. Finally, we align ourselves with the mythical world. We bring magic back into our lives.

Bardic Magic: Awen Exchanged: Bardic Spirits

To speak to the Spirits of the Land, I went to the nearby railroad cut. On one side of the tracks was a small park and on the other side, a large park with a man-made lake. A pedestrian bridge crossed over the tracks to connect the two parks. Running through my neighborhood, the railroad is a constant presence in our lives. Meanwhile, the Land Spirits have accepted the railroad and often use it to connect with people. 

When I arrived at the small park, I asked to be received by the Spirits of the Land. While walking the path to the bridge, I gloried in the first day of Spring. It was a warm day, whispering of life ready to reappear. As I approached the bench by the bridge, a robin hopped out of the woods into the clearing. Cocking its head towards me, the bird trilled a melody. I was welcomed by the Spirits of the Land. 

While sitting at the bench, soaking up the warm sun, I waited for a spirit to speak to me. Then freight train rattled on through bringing with it, the Being of the Cut. Apparently this ancient Being enjoyed playing with the trains. The Being also like watching people crossing the bridge back and forth. 

The Being of the Cut first noticed people when they blasted into its hill many years ago. Curious, It approached the workers and were told that they were Irish. The workers regarded the Being as one of “Sidhe,” although It did not know what that meant. However, the Being did like that the workers always respectfully greeted It. Afterwards, the Being became more kindly disposed to people and their trains. 

The Being of the Cut told me that It knew me, and regarded me as an old friend. For many years, I would come in the Spring to look for the bluets, growing amongst the moss on the rocks at the cut. I also would search for the white and yellow violets later on. The Being enjoyed my delight at finding these little flowers. As the Being told me this, It settled around me like an old favorite blanket, cozy and warm.

 After a while, I asked for a token of our bond.  Confused, the Being said, “Are not the bluets and violets, which are soon to bloom, enough?” Embarrassed, I apologized for presuming too much. Sitting for a while longer, I wanted to make sure that the Being was not disappointed in me.

 Walking up the path to the road, I was surprised by a Promethea silk moth, a large black moth with gold-silver trim. The moth danced in front of me and showed off its gold-silver tips. Then a second one came and the two tangoed higher and higher up through the trees. I was witnessing a mating dance. Then one of the moths returned to rest on the ground, next to my feet. A few minutes later, the moth flew around me, glimmering in the sun. After that, it flew off to rest in the nearby leaf litter.

 I think that the Being wanted me to return and spend more time in its company. To the Being, I was a friend. We shared in the joy of the first day of Spring. Leaving, I felt whole, and eagerly awaited for the bluets to appear.

Ethics for Magical People: Individuals and Groupthink: Sources (4 of 4)

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Works Used:

Center for Ethics and Business, “Resolving an Ethical Dilemma,” Loyola Marymount University,  2009, http://www.lmu.edu/Page27945.aspx.

Charterted Institute of Management Accountants, “Ethical Dilemmas: What would you do?,” CIMA Global, http://www.cimaglobal.com/Documents/Professional%20ethics%20docs/dilemmas%20FINAL.pdf .

Cook, Karen and Robin Cooper, “The Rape of Nanking: Analyzing Events From a Sociological Perspective,” Stanford University, 2000, http://www.stanford.edu/~kcook/intro.html.

Hrafn, “Weaving Wyrd,” blog, http://weavingwyrd.com/.

Kaldera, Raven, “Wyrdwalkers: Techniques of Northern-Tradition Shamanism,” Asphodel Press: Hubbardston, MA, 2006.

Mcleod, S. A., Simply Psychology - Articles for Students: Lawrence Kohlberg,” 2007, www.simplypsychology.org/.

Straker, David, “Changing Minds,” Changingminds.org, http://changingminds.org/index.htm.

Wodening, Swain, “Musings on Theodism and Germanic Heathenry in General,” blog, http://swainwodening.wordpress.com/.

Wong, Alan, “Kohlberg’s Theory of Moral Development,” Blessed to be a Blessing, 2000, http://www.vtaide.com/blessing/Kohlberg.htm.

---, “Working in Groups,” University of Pittsburgh, 2007, http://www.speaking.pitt.edu/student/groups .

Wren , “Teachers (Part 4): Teachers and Magical Ethics,” The Witches’ Voice, 2000 http://www.witchvox.com/va/dt_va.html?a=usfl&c=basics&id=2886.

Zell-Ravenheart, Oberon , “Grimoire for the Apprentice Wizard,” Franklin Lakes: New Page Books, 2004.

Ethics for Magical People: Individuals and Groupthink (3 of 4)

John does not have the same ethical dilemma as Heather’s. In his mind, the spell is simply a “get caught spell.” Also he wants to be on good terms with both her and the Silver Stars. According to the “Stages of Moral Development,” developed by the psychologist Lawrence Kohberg, John is probably at Level Two: Conventional Morality. At this stage, people will conform to the norms of society at large. Within Level Two are two stages: Stage Three: the “good boy or good girl” focused on being “nice” and keeping relationships, and Stage Four: the desire to maintain the social order. John wants to belong to the group, follow the Wiccan Rede, and be friends of Heather. Therefore John decided not to support Heather against the group, but also did not to denigrate her choice of interpretation.

Heather has to decide whether continuing a friendship with John will affect her ethical decision. Heather has to accept that he will stay home and not do the spell. Because Heather feels that John does not support her against the group, she probably needs to distance herself from him. Since John does value her friendship, he will give her that space. Her parting from John should not be done in anger but in respect for his decision.

Life in my neighborhood became intolerable, after one of the gang members committed murder. Although his mother maintained her son’s innocence, he was convicted and sent to prison. At that point, the neighbors decided to evict her since she allowed the gang to stay in her home.  The situation became difficult for me since everyone knew I had called the police, but still spoke to the mother. I was neutral about the mother since I was neither her judge nor jury. The mother knew that I worked with the civil authorities, but still greeted me. Eventually, the gang was broken up and the mother moved to be closer to her son in prison.

For several years, my neighbors did not speak with me. I made my choices knowing that my neighbors would shun me. It hurt but at least I could live with myself since I did what I thought was morally correct. For me, there were no absolutes in ethics, only what I could live with.

I had to consider the consequences of my actions beyond myself. Divination was a way to understand those consequences and to prepare for them. Heather, by walking away from the group, will face the consequences of isolation from both the group and her friend John. Heather will remain true to her interpretation of the Rede.

Ethics for Magical People: Individuals and Groupthink (2 of 4)

However, Heather interpreted the group’s spell to stop “The Shooter” (the serial killer) to be a curse. Disturbed, she objected to doing it. In response, the group told her to “lighten up” and stop being a “fluffy bunny.” Though upset himself, John interpreted the spell as only capturing “The Shooter.”

Devolving into groupthink, the Silver Stars regarded their curse spell to be morally correct. When Heather confronted them with her qualms, they dismissed her as being silly. Since the group does not support her ethics, should Heather stay knowing that her objections are being ignored? Should she leave and let them suffer the consequences of their actions? What can Heather morally live with?

When facing an ethical dilemma, Loyola Marymount University (LMU) advises their students to do a three step process. First ask, “What are the consequences of each act? What are the benefits and harms for each? How will they play out over the long and short-term?” Second, analyze each action. “How do they measure up against various moral principles?”  Finally, make a decision that you can live with.

The Chartered Institute of Management Accountants (CIMA) tells their members to map out the dilemma to decide what action to take. CIMA advises that they should resolve the dilemma as quickly as possible since longer the delay, the greater the repercussions will be.  The CIMA suggests asking yourself: “How would I feel if I saw this in a newspaper?”

Since Heather is probably a Wiccan, her guiding principles would be the “Wiccan Rede” (“’An it harm none, do as you will.”), and the “Law of Threefold Return” (“Whatever energy we put out into the world shall return to us multiplied three times.”). If she stays with her group, she tacitly supports their actions. Since she believes that they are in violation of the “Wiccan Rede,” Heather has already voiced her objections. Adding to Heather’s dilemma is the “Law of Threefold Return.” If Heather remains, she will experience the curse’s effect. To be true to the Rede, Heather will have to leave Silver Stars.

There are two Neo-Pagan ethics which I considered in my own dilemma. The first is “Natural Law:” “Actions have consequences. What we choose will expand beyond ourselves.” The second is the Norse concept of Wyrd (soul and fate). Our choices will add to or subtract from the Well of Wyrd. What we do with others will weave our Wyrd into theirs. Therefore together, our fates are intertwined unless we deliberately unravel the threads.

In my case, I had woven my wyrd with that of my neighbors’. With that in mind, I had to choose what to do next. Instead of berating my neighbors for their passivity, I called the police when I felt in danger. My neighbors thought that I was “asking for it,” but the gang ignored me. I felt resistance from my neighbors for “endangering everyone by calling the police.” For me, “Natural Law” meant doing something to keep my home safe. My wyrd would suffer if I did nothing. Also, I did divination to see what if anything my Gods wanted me to do.

Ethics for Magical People: Individuals and Groupthink (1of 4)

Often a test of ethics will come from membership in a group, whether at the workplace, home, or school. Each group has its own personality, derived from the combination of people in it. By sharing their goals and identities, people, in return, receive a feeling of security and comfort from the group. However, there will be times when what a person thinks is right runs counter to what the group wants.

Some groups can work to the detriment of the individual. Psychologist and researcher Beatrice Schultz wrote, “A group can hold power over us if we find it attractive enough to want to be a member.” When this develops, “groupthink” among the members will often occur, unless the members encourage nonconformity. Without any debate, group members will often coalesce into a tight unit. As it becomes incapable of making moral judgments, the decision making ability of the group deteriorates.

The University of Pittsburg’s student site on the dynamics of small groups lists several symptoms of groupthink. “The group overestimates its power. Often times a group can believe that their cause is right and that nothing can go wrong with their plan.” Moreover, groupthink leads to an extraordinary degree of over-optimism and risk taking by the group. Groupthink pressures the individuals to conform, and discourages them from having doubts. Silence then becomes consent.

Contributing to groupthink is the “Phenomenon of Group Polarization,” which is “people in groups become more extreme in their point of view.” The “Risky Shift Phenomenon” states that “In the group, they are likely to make riskier decisions as the shared risk makes the individual risk less.” Because of this, “decisional stress” may occur. When a group is forced to make an important decision, the individuals within the group will feel insecure. Therefore the group members will reduce their stress by making decisions quickly with as little dissension as possible.

I have had experiences with groupthink. At one time, a gang took up residence in my garden condo complex. Because they believed that the police were ineffective, my neighbors were reluctant to call the m. Moreover, they also did not want to be a target for the gang. Furthermore, my neighbors thought that I was insane for wanting to go to the police to stop the gang. I was caught between keeping the social order and having relations with my neighbors.

In the case history of Heather and John, their Neo-Pagan group, the Silver Stars, was in the habit of casting spells. Their spells usually focused on “the greater good” such as ending wars or obtaining social justice. This gave the group a sense of moral righteousness. Recently, the Silver Stars decided to end the reign of terror of a serial killer in their area by doing a group spell.