So, I’m in the middle of a massive change right now and, at the same time, I have also recently done myself the (mixed) favour of getting two full days of colour-work done for a tattoo that covers almost a quarter of my body…
Suffice it to say I’m hecking tired and I’m gonna stay that way for a bit and I did it to myself and that’s what really hurts >_<.
To make up for the lack of posts – but *not* the lack of creativity and general witchery – this post essentially contains a photo dump of (some) recent projects and artistic goings on amidst ::wooooooo:: big change ::woooooooo:: ^_^
Recent shots of my desk – homemade beeswax candles, card readings, and musical practice. You may recognise the first image as the thumbnail for my most recent video post. Terribly cringey and an algorithmic shot in the foot… sorrynotsorry!Before and after mending a rip in my skirt (not pictured is the black cotton backing I incorporated into the stitching) & some homemade earrings (paper layers, glue, varnish; real wishbones, cleaned and varnished; paper mache clay, gold paint, varnish.)Recent shots of glamour altar (including perfumes, paper mache clay horns, and ultraviolet pigments) & a shot of the colours my tattoo artist was mixing and blending directly onto my skin!Adventures in making my own nail polish colours! Ultraviolet green (in various layer combinations)… I called it “Poison Apple” but my partner wants to call it either “Mutant Ninja Ooze” or “Aggressively Green”… thoughts?Random OOTD shots of the general vibe I’ve beeen going for these days! Complete with Evenstar & glow in the dark bugs and sex dice! ^_^
That’s all for now folks. Have fun storming the castle!!!
Time for some #spooky #autumnal #fallvibes! Featuring tarot and witchy shit. Call me crazy, but I think there’s something in this group of concepts – something creatively stimulating at least!
Decks featured:
The Somnia Tarot by Nicolas Bruno
The Deviant Moon Tarot (Paradoxical edition) by Patrick Valenza
Two books that strike me as worth reading in tandem with tarot are “Piranesi” by Susanna Clarke and “Titus Groan” by Mervyn Peake. It would be tempting to consider picking a specific deck to work with in each case but there might be the risk of over associating that deck with those books afterwards. An idea to be approached with caution, perhaps.
I seem to have regained my ability to read fiction for the first time, properly, in over a decade! There are many reasons for this but paramount for the purpose of this blog post is that I have been allowing myself to define my own terms for my taste. I know what I’m looking for in a work of fiction at this current stage in my life and I am allowing myself to articulate that and pursue it.*
Titus Groan
I can’t vouch yet for the further Gormenghast novels (the rest in the trilogy or any of the further works – short stories, the ‘rediscovered’ book written by Peake’s wife and so on) but I suspect they would all make an interesting study with tarot.
As I finished Titus Groan one specific card leaped to mind: Justice. Justice, in any system (meaning whether you see it at the 8th or 11th Major Arcanum, I think it would apply).
From my admittedly limited experience, the Justice card will often get described as cosmically neutral. It’s not automatically synonymous with legal justice, or social justice, or anything anthropocentric in nature. It’s often viewed as possessing the kind of neutrality that registers to the subjective human mind (and the collective) as “cruel”… unfeeling.
What is interesting about that, however, is that in any given reading where we receive the Justice card, we rely on the cards surrounding it to provide context. In Titus Groan there is a bewildering amount of heavily detailed (deliciously rotten) context. There is a total pointed stylistic preoccupation with the minutiae of a given moment from many vantage points. The book doesn’t really have chapters as such but the manner in which it is structured seems aimed at giving the reader a very specific kind of whiplash…and gaslights you about it too. It oscillates between the estate/house of Gormenghast occupying all our ideas and definition of ‘the world’ or ‘the cosmos’… gets us deeply invested even in the movements of its motes of dust (so often likened to starlight) let alone the emotional landscape of it’s morose and Bosch-like characters… only to zoom far out, like a choppy jump cut, to the world outside the walls; full of archetypal passion plays, journeys, trade routes, forests, and mythic relationships. Every switch takes only a page or so to re-frame your sense of perspective and proportion. It warps your sense of time and space in a deeply compelling way. To be back inside the walls of Gormenghast is almost to forget the narrative of only a few pages prior.
And none of this sense of “loyalty” that you develop in the reading is particularly well rewarded if what you’re hoping for is Justice in its more desirable or “fair” aspects. “Loyalty” is actually an explicit theme in the book but it’s presented as a lived reality, an arch concept, and a dysfunctional source of festering rot. Justice lurks behind it all. Past a certain point, every page feels like a waiting game and you, the reader, bear witness to sociopathic plots and action with no clear idea of the deeper motivations or drive behind specific characters …other than as projection of the rotten dysfunction of Gormenghast itself. Gormenghast (with its own societal ideas of “Justice”) is the living breathing house that is THE world but is also only one small estate inhabited by the rigid seemingly endless loyalty to pattern, ritual, and heritage. What is structurally integral and societally established IS ‘just’ and ‘good’… right?
If this rendering of Justice makes you feel rather enclosed and sweaty, I think its supposed to. It’s also weirdly sympathetic though. I felt continually rather caught and called out!
In Gormenghast, Justice is communicated through sensory experience… a pendulous blotch of wine on white linen flashing in and out of the shadows… its details never relent but that’s the point: perspective becomes acrobatic!
All of this is enhanced, of course, by the fact that Titus Groan is only the first book – as far as I am aware – for the convenience of publication. Weren’t the Gormenghast materials intended as one long work of fiction? As the book opens and closes it feels very much like you have only read a near 400 page ‘first act’.
The Justice card stood out to me throughout not, per se, in its conspicuous absence (though… kind of) but more because the book just screams out that you don’t even know what Justice IS. You are just as limited and ridiculous and totally absurd and strange as any other character in this narrative.
Piranesi
With its overt thematic play on labyrinths, Piranesi feels similar in genre to Gormenghast. The writing is much more direct, the method for telling the story is totally different than Gormenghast. But the tarot also would make a great tool for exploring the book. And the book would do the same for exploring tarot.
What is our concept of Justice in Piranesi? I’m reminded in a way of the development of mind, voice, and perspective in the works of Albert Camus: the Stranger, the Plague, and the Fall. Each has their sort of hints at the next, archetypal touchstones… anchor points.
In Piranesi there are many deliberately archetypal presences. The albatross is a purposeful one, both real and full of reference. The point, perhaps, is that the literary reference is what makes it real to begin with. The statues take on roles almost of silent guides, warnings, or companions. Popes, charioteers, cloaked figures shining lamps in the dark or perpetually pouring vessels of water, nature goddesses, fauns, personifications of becoming, personifications of time or of youth and innocence and so on. There is explicit divination in the book too of course which I found totally riveting… “ornithomancy”.
I loved the book SO intensely and, as is often the case with me when I really get into something, I read it in a single evening. It’s not long and it’s characterised by a clear and open writing style (unlike Gormenghast) so it wasn’t difficult to just sort of… flow through it. It’s also very deliberately structured and that the reader might ‘flow’ through it’s clear and segmented ‘structure’ is VERY apropos and clearly purposeful.
The way it depicted divination, spiritiual knowing, and total quietude felt uncanny in that it reflected so well how I think and feel about these things. Even down to the use of certain phrases – which, of course, to my mind is the act of affirming the efficacy of witchcraft… To me, it’s not a “what are the chances!?” perspective. It’s a “but of course” perspective. If you’re engaging with it and pursuing what you care about than many aspects of it will feel shared even as they differ in various details.
That’s how we get to talk about things like thought forms, egregores, shared culture, collective gnosis, and build systems like tarot!
But the book also shows us the dark abusive side of this. In my opinion, it makes for GREAT reading if you are already a little familiar with the history of Western Occultism… some of the specifics of societies like the Golden Dawn, figures like Aleister Crowley and so on. I’m sure the more you know the more you’d notice is snuck into the pages of Clarke’s fiction, but a baseline acquaintance will do! The book absolutely ‘goes there’ in looking at the dark underbelly of magic and the occult, particularly in its collective iterations. It asks what each of us become, what ‘being’ is vs what ‘doing’ is… What the evil, the ambiguous, the perpetrator, the victim, the isolated neutral, and the open work of having curiosity all are.
Justice sits behind all of this too. And both books don’t ‘answer’ our feelings on it, in my opinion, mainly because the Justice card/archetype isn’t a question. A tarot reading is often predicated on the formation of a question but, paradoxically, Justice isn’t an answer without that subjective context… the role of the reader and/or querent.
Neither of these books answer anything or even exist unless it be in the moment of interaction with their reader(s) and in so far as their readers share how they experienced them.
Okay, so maybe …two Major Arcana: Justice… and the World. But again, no answers. Only contemplation after the provision of context.
Have you read either of these books?
If you have (or if you haven’t and you don’t mind spoilers) let me know what you think! Would you pick the same cards or something else entirely?
~ Saoirse.
* I think the proliferation of blogs, aesthetic terms, and the existence of booktube have helped with this. As a ‘fantasy lover’, back in the day, there was a lot of pressure to ‘read everything you can get your hands on’ … which has never possible for me. Now I feel more able to just say what I’m aiming to read and why!
The issue of lacking social terminology to define my own sexual identity and preferences for expression is pretty perennial for me. For some context, I grew up in a town known (at least in that general set of townships) for being a *relatively* inclusive place… we were one of the early towns in our part of the state to have a rainbow painted crosswalk etc. However, the language of most parents and highschoolers I encountered was not only highly heteronormative but also rather homophobic and … honestly well ignorant of anything resembling fluiditiy of identity, expression, or lived experience. I and my friends spent a lot of time watching and attending Rocky Horror but didn’t have access to too much else… and most understandings of sexual expression were contextualised along lines of ‘promiscuity’ rather than a more sex-positive outlook.
This was this morning’s tarot reading… It’s what inspired me to write this post.
My college – at least at that time – was fairly unusual in that there were no bathrooms segregated by gender identity. All dorms, bathrooms, and shower areas were gender neutral. Asking for pronouns was considered a totally run of the mill polite thing to do. People had classes to go to and life to explore and nobody gave a shit whether you were prone to monogamy or followed any specific paradigm of any kind at all. Coming back to my home town/area for work after college was a massive culture shock.
Years later, I remember having a conversation with my BIL over pints about how the secondary school one of his kids was attending was talking to the parents about possibly introducing gender neutral bathrooms and (at the time) he was really against it for a man who seemed only to have unanswered questions. A lot of ‘what if’s’… to which I was able to say, ‘Well, I can tell you from personal experience [insert anecdotal answer here]… and that was 10 years ago.”
The same night (over more pints) the discussion around consent came up. It was a topic newly in circulation at the time (the #metoo movement had arrived in the awareness of the slightly older generation in Ireland by then) and I heard the usual stock answers of ‘Isn’t it a huge turn off to just ask someone if you can kiss them?”
Jesus CHRIST on a split banana, I had things to say.
So here’s my perspective on the benefits of promoting diversified vocabulary along with some musings on my own identity.
Personal preference is like a favourite colour. We don’t have bathrooms only for those who pick green. We don’t care if someone used to be purple but now they’re silver. We don’t have to have full blown personal crises if ‘suddenly’ we don’t get to assume everyone loves blue. You can ask or be interested in the world… and you will find that some people *do* love blue. Just blue. Nothing but blue. Other people don’t care about blue but they’ve noticed they like blue things… blueberries (with a purple tinge), the sky in late summer, the dark slate blue of the glistening sea. Other people will verge more toward periwinkle. Other people will swear that they don’t mind blue but they’d NEVER wear it… and still other people will be somewhere else in the colour wheel entirely and, as a matter of fact, don’t engage with cool colour shades at all.
What matters (of course, this is not revolutionary) is that we give people language and vocabulary while also communicating that words are allowed to be an approximation.
So, personally, I find very little terminology to express what I feel I am in social terms. Usually this doesn’t bother me – I benefit from a lot of intersectional forms of privilege. But it really irks me when it comes to the erasure of daily lived nuance.
In the past, lacking better words, I would have described myself as a ‘nympho’ or ‘hypersexual’. I’ve been ‘boy crazy’ since I was 5 but my understanding of (loosely speaking socially male or socially masculine) beauty is highly sensory in nature. I love line, texture, movement, colour. I love expression. I love embodiment. And I love these things physically and sexually… My creative impulse is strong, constant, and sexually expressive. It’s amazing I’ve ever been called a ‘tease’ given that I am and always have been ‘easy’ as fuck.
As a teen, there were certain partners (and especially one particular individual) who would have used this term ‘tease’ but at the same time were operating on the assumption that there was no such thing as a ‘woman’ who just said ‘yep! let’s go’ if you asked her directly if she’d be down for various things. They’d resort to indirect forms of emotional manipulation – verging on coersion (pouring my drinks etc.) – to get me to ‘put out’…when all they had to do was just ask and we’d have gotten there already. If anything, messing with my boundaries made me clam up. Once, I can remember literally already being naked by the time someone felt they needed to get me more drunk…which had the effect of making me put my clothes back on and call my mother to come pick me up. For the record, we still did it generally, just not that night. My attitude has always been – don’t insult my intelligence, it’s a turn off.
I struggled to find concise terminology for my own identity. I have a long and dark history of ED so some of this is complicated by learned shame around my natural embodied reality. In a recent google search, trying to find something other than ‘hypersexual’ (which comes with connotations of compulsion and addiction in the clinical sense, which doesn’t apply to me) I came across an article where someone invented the term “flammasexual” to imply easily ignited and with gusto. Like, frequently and merrily aflame with sexual impulse and desire. Sex like spiritual fire in the solar plexis. Sensory experience like visionary ecstasy in the finger tips. Magic pouring from carnal portals.
If we think of that in ‘Wands’ terms, I think that makes excellent sense. It makes for a good descriptor.
However, if we then turn to qualifying identity in ‘romantic’ terms… I’m not sure I have a suitable word yet. I don’t always know what ‘romantic’ means. For me, it’s never been proposals, rings, monogamy by default, roses and candlelit dinners. I’m more of a ‘explore an old crypt with a loved one and talk enthusiastically about medieval mysticism over pints later’ kind of person. A let’s live through things together and have fun kind of person. These are things one can do with friends. So, for me, my ‘romantic’ relationship is down to longevity of closeness, dedication to mutual development and growth, shared language, and… sex! Certainly I think there is a romanticism to how friendship at least *can* work. I really enjoy seeing the sensory beauty of my friends. I love seeing the colour and temperature in someone’s face or the way their hair sticks up in the wind. I love the suddenness of some people’s humour or the gentle slow burn of a joke that takes ages to be gotten in full. And the level of disappointment I feel when someone I thought was a friend turns and all but says “yea we share interests but I’ve decided to be mean to you about something or to forget that you matter” cuts deep… Perhaps, I romanticise friendship too much then?
So, personally, I understand a romantic perspective on life… I understand romanticism… but I’ve never overtly linked them with sexual interaction and expression. They can and do co-occur but they’re not interdependent. Would that be… ‘aroflux’? Or ‘abroromantic’? One term seems to emphasise the fluctuation and the other the romanticism… Neither have ever been as constant a part of my identity as sexual desire, attraction, expression, and sensory experience.
I’ve been romantically in love with fictional characters (‘fictoromantic’) with whom I can’t ‘consummate’ anything except on the astral so… Thoughts in the comments if you know terms that approximate what I’m trying to get at here!
Is ‘Gomez & Morticia/Laszlo & Nadja with a healthy dose of Leonard Cohen’s carnal mysticism thrown in’ a sexual/romantic identity? Because if so, that’s what I’d align with best.
Lastly, the emphasis for me has always been on clear, useful, and honest communication. On not pushing boundaries where they aren’t willing to go. Perhaps this is because I am autistic and am oriented toward seeking clarity over hoping I can risk passing something off as smooth and cool.
A final example of what I mean. I had a conversation recently around the lack of opportunity and cultural permission to speak openly about things – especially as a non-binary* person with what is often perceived as a feminine style of dress. (I was assigned female at birth and I allow those pronouns only as an approximation and out of vestigial/uncomfortable social inertia. I struggle with the awareness that other people hear things I don’t mean if I use female pronouns. The binary is a system very few benefit from, if anyone really, so for clarity my pronouns are currently she/they.) As an introvert who has been in a monogamous sexual relationship for over 16 years and is now socially perceived as an ‘ageing woman’… there aren’t many people who get to hear the way I talk about things on a natural daily level or understand that my worldview doesn’t necessarily match their assumptions.
In this example, a person was surprised to hear that I don’t emphasise monogamy by default and that I see no practical use for society being so rigidly founded on monogamous partnership. The ‘polyamory is just an excuse to cheat’ clause came up and I said NO – polyamory [or any other non-monogamous relationship structure] is not cheating because it’s founded on open communication and consent.’ If a person enters, say, in to a relationship on the explicit understanding that their consent is founded on a condition of exclusivity, then their partner ‘cheats’ in so far as they violate those terms for consent. In this case, if ‘the lads’ (mates of the person I was talking to) have sex with someone else (sticking with the sex-based example here) knowing their wives are not okay with it and then return home to conceal that truth… they are tampering with the conditions of her consent. Could not this kind of problem be avoided if we placed less automated emphasis on ‘everyone should get married, in specifically this kind of ceremony, in this one kind of partnership, spending this certain amount of money, within this narrow range of ages regardless of inclination or practical maturity…so we can all complain of the ball and chain later like it’s some kind of rite of passage!?”
I value art and card based divination. I value witchcraft… I value the power and embodiment that witchcraft and paganism have helped me teach myself. At some point I may talk explicitly about how my devotion to the Morrígan plays a role in this. But I do not value exclusively ‘sanitised’ imagery, absence of physical diversity, rigid gender essentialism and so on. People of course do their shadow work and come to terms with different worldviews at difference paces and on their own journeys… Tarot meanings and symbolism must reflect that if it really is to be ‘the book of life’.
Is the tarot capable? Only as capable as we think we are…
Recently, I have been trying to give form to certain ideas. At a snail’s pace, my kind of speed. One of these ideas has to do with a burgeoning awareness that something I have always been able to feel and certainly always yearned for is taking shape… Simply put, it can be called ‘lifestyle’ or ‘vocation’. It’s about the sensory experience of every day. It’s about how that intermingles with the hopes and dreams of the past. It’s even about certain life goals that have recently become a little more tangible.
It can be glimpsed in my thoughts about ‘between’ spaces. I’ve been calling this place ‘the Labyrinth’.
In the Labyrinth, rooms are often arranged according to discipline or genre. Style of activity. Or by medium. It has places that are dominated by memory. Or by myth. Rooms and halls devoted to presence. It has a rotting fairy Versaille, sidhe mounds lie just beyond the walls of it’s outer gardens. I know what grows in it’s crevices. I know what areas get built vs. which simply materialise and I know why – I know what I’m trying to do there. It can only be entered or exited from this side of reality… on the far side it might be infinite. I have not checked.
Though Hilary’s performance style isn’t my favourite now, her work & THIS ALBUM were deeply formative… This cannot be overstated.
In the Labyrinth are all the scariest saddest most soul crushing things I have ever personally encountered. In the Labyrinth are also the scariest saddest things my loved ones have encountered…
In certain rooms in the Labyrinth, it has windows to Nazi Germany. To two little girls in the rubble of Cologne. In other rooms hang portraits of Sarah Chang, Ani Kavafian, Hilary Hahn, Nathan Milstein, Andrew Manze – the violin room. In another, Carter Brey, Andre Emilianoff, Rostropovich, and Jacqueline Du Pré… though I hasten to say the cello room is much scarier than the violin room. More horror and shadow. In the violin room, baroque music echoes from an old scratched record player that I can’t find. It floats between sage green curtains with gold fringe, it gathers in gusts of dusty leaves strewn along the floor. It’s faded tiles are arranged a little like a chess board (but not quite). The violin room has a fallen wall that leads outside. It’s almost always Autumn from that vantage point.
Imagine… Sibelius echoing through the ghostly gallery of memory.
There is joy in the Labyrinth. Some of the most beautiful sunlit gardens I have ever seen. Bright and fresh of a cool morning. In some parts of it I have lots of little demon fairy friends… absolutely inspired by the work of Brian and Wendy Froud, Jim Henson, and others.
“Step out of the page into the sensual world.” ~ Kate Bush
Many parts of the Labyrinth give me the eerie feeling I have seen them before. If you have seen The Storyteller series with John Hurt (and Brian Henson as his dog!) you’ll recognise much of the look of my Labyrinth – including the way a room filmed from a different angle looks like a different story.
If I have something big and overwhelming to face, I walk the number of steps and turns and corridors and gardens it takes to get there. And then I come back.
And therein lies an important nuance – Big and Overwhelming Things. These are not just bad things. Not just lost things.
Yesterday, I sat down to work on sketching out wardrobe ideas. The goal has been taking shape in my mind for quite some time of what colour palette I want. What silhouettes I like that also work on my body and my sensory preferences. What works where I live and what I can have ethically shipped or acquired? What layering? What technique? What cheeky little references? How shall I paint myself? Where will I hide symbols & sigils? Which tattoos will I allow people to see? How semi-permeable do I want my persona to be? What kind of variations do I want to build into that without always causing getting dressed to be such a cognitive burden (as fun as it ALWAYS is – I even enjoy pjs!)
JEEZUZ! 7 of Cups, this is getting personal!
It’s hard to go from basic learning to a cohesive finished result. I’m convinced a practiced artist is able to make something and 51% of the time say to themselves, “that was deliberate”. >_< In performance, they always said that the true masters spend their whole lives practicing to make the hardest things seem easy. No one wants their audience to wince in anticipation of a famously difficult passage!
But if I have a flare for aesthetics and a knack for getting my hands to make what I envision, that’s all I have. “Flare” and “Knack”. Good fairy names, to be sure… good to have on side, but not synonymous with a finished project. Not yet the bit where I’ve crafted and lived in my visions. Not yet corporeal. And the tension or dissonance of this arises in a few key places:
Clarity of vision requires honing and specification. Decisions in favour of one thing at the expense of another. Do I have ‘talent’ for this kind of executive functioning?
NO. (It’s one of my specific autistic ‘traits’ that I suck at this.) It will not just take practice. It will require a lot of frustration, erasing (::gasp!::), paper with pencil dents in it that won’t erase any more, bad stitching… and quite literal ‘blood, sweat, and tears’ because I really shouldn’t be trusted with so many sharp implements.
Do I know how to manage my fabrics to minimise waste without being over precious?
Ehhhhhhh… always a question, never an answer to that one.
What happens if I change my mind?
What happens if my tastes change?
What if my body changes?
Should I plan contingency into these patterns?
Could I remake them into something else?
Where should I store repair-remnants so they don’t get eaten by moths?
Shit, I ripped something… again.
But if I draw something after a lot of work and swear words (while also being happy and absorbed in the process) and I show that sketch online and “it looks well enough to the untrained eye” (as it has been drawn by an untrained person!) and some people like it… is that ‘talent’? Or is it burgeoning skill. Is it diligence? Or is it bare minimum that I managed to draw it at all…
Found some old stuff!Self-portraits. 2021 & 2023?Experiments – derivative but useful!
What then if the drawings truly do become clothes. (Doesn’t that sound like magic!?) Is THAT talent? Or is it… propensity? Am I pretentious? Am I ‘talented’ or am I just a fucking handful? Who’s gonna hoover up the trail of threads and linen dust…
Maybe I have a talent for being a handful!
If I share process online, who is my audience?
I literally have no idea… but I HAVE always felt that documentaries about creative process, textbooks and lectures about the preparatory sketches and intentional symbolism of art, and old photographs of ‘artist in studio’ were the most magical Otherworldly thing on the planet.
I want to make the clothes I find in The Labyrinth. I want to come back along those corridors still wearing what I saw there. I want to help that stuff cross the divide – not just the clothes but the air quality, the poetry, the paintings, the furnishings, the music, the ideas.
It’s a stormy yellow-green coloured day today. Deeply blustry and misting with rain. I have a massive headache. But I want to build Otherworlds and I want to learn what it takes to do that.
The word ‘talent’ is a value judgement that has no objective significance at all. In my experience, ‘talent’ is a word used to diminish not only the hard work of others but also the reality of what it is to try something and kind of suck at it until you kind of suck a little less! Perhaps people accidentally sabotage themselves in using this word. If it’s always someone else that is so talented… What do we think their talent is? Is it the same as what they want it to be or thought it was? Have we ever seen what their work looked like not just when they started but at every point along the way? Good days? Bad days? Days where they had a dentist appointment and forgot to cover their paints so everything dried up? Days where they’ve LOVED baking until they realised they mis-measured their yeast …or the oven stopped working but the light stayed on? Days where the internet told them they were great but a favourite family member grimaced at their ideas?
What if you’re a 60 year old man who wants to learn to swim after years of being body shamed. What if you used to dream of talking to fish and you want to explore that again in the physical realm? I bet you could become an expert at loving water – not just a ‘talented’ swimmer.
Some people have opportunity, privilege, & support. Too many people don’t. Maybe most people have an incorrigible mix of these things. A pervasive paradox.
Culturally agreed upon standards for what looks like talent totally exist… but they are relative at best. Not very nice and of limited use. Picasso, Dante Gabriel Rossetti and other such humans dwell in the realm of talent and genius only because they deny entry to others. Sabotaging others with jealousy and aggression. Their work is good, just not THAT good. The idea of ‘inherent talent’ (to me) just screams ‘big fish, little pond’.
The concept of ‘perseverance’ exists but I think it gets misapplied to the point of losing a lot of what’s useful about it. Can you persevere at being scatter brained? Do we value that word internally or are we waiting for it to be applied externally?
Play TOTALLY exists. But if ‘play’ is ‘talent’, then can talent be ‘lost’? And if talent can be lost, then I think it must not be inherent. Which, to me, means you could be 96 years old and still decide to redevelop it if you chose… just because you can. That sounds more like curiosity and skill-building! Achievable things! Real magic.
If ‘talent’ exists, then everyone must have it. I think it’s down to the inherent tension and dissonance of asking yourself what yours are… and inventing them when necessary!
~ Saoirse.
P.S. It’s a total joke that I put my own work next to all these amazing true geniuses. I laugh at myself, not them!
I wanted to share some recent moments of simple joy & presence. These photographs were not necessarily taken for the purpose of sharing in a public format. However, I am in the habit of taking constant photos of brambles, for example… Such photos in turn make up a good back catalogue of plant/animal material to from which to practice drawing**, to practice seeing, and to practice layering concepts.
Whether something gets shared or not is rarely planned (at least rarely planned fully) and the follow-through on any such plans also rarely correlates to the intent in taking the photograph. It’s all a bit loosey goosey up in here.
For me, it has become increasingly clear that the intent to share (or not?) is not so binary… Thus, some recent moments of craft, joy, & sensory immersion.
Little doors…“Down among the weeds, down among the thorn” (‘Tam Lin’; Child Ballad 39, Roud Index 35)Looking for Miss Tittlemouse…Tarot decks ‘in sa phub’! (Crystal Tarot, my trusty travel deck.)Salmon Advice cards …not sure this is the correct Vol. box though…The Glamour altar… among other things.A moment of ‘synchronicity’ with a friend 🙂5 am, after nightmares.Colour, texture, & lots of hidden flora & fauna amidst curvilinear existence.
For some context on what I’m doing with the header image, you might like to watch this video of mine on The Hush Tarot & it’s references to Arthur Rackham/the Golden Age of Illustration:
An oldie but a goodie…
~ Saoirse
* A reference to the highly influential (1970s) art historical work of the same name by John Berger. You can watch it for free here. I’ve actually not watched all of it myself yet but the significance of this was two fold – to challenge what was up to that point a more traditionalist method of interpreting art historical work & to introduce the viewing audience to ways of questioning & analysing the art they take in or experience.
** The header image is a composite of my own photography of birch trees and a print I own of “The Fairy Tightrope”/”Fairy Dancing on a Spiderweb” by Arthur Rackham. You can see an early version of this image in a 1912(?) copy for free from the New York Public Library here. I guess you can also be glad I’m not sharing my photographs of dead rats and such 😛
*** Check out the album Child Ballads by Anaïs Mitchell & Jefferson Hamer. It has a *gorgeous* version of Tam Lin that keeps the pregnancy/poison narrative in! …I mean, check out Anaïs Mitchell in general ::drool::
Something that has gripped my imagination my entire life is the idea of ‘Building Other Worlds’. Importantly, I don’t mean only as ‘substance behind narrative genres’. World-building for a fantasy novel or for game play, though deeply interesting, is only one popular iteration of a much broader interdisciplinary creative drive to make and experience other worlds. What of Art? Architecture? Costume? Music? Theatre? Ecological experience? Folklore? What of symbolism or spacial awareness? Where do we get ideas for what our worlds look like and what tools do we use to build them?
I have been wanting to write about this for a long time but have been puzzled about where to start. Do I start by explaining some things about art history? About perspective, image composition, numerology? Do I dig into how tiered worlds in late medieval and renaissance literature make their way into contemporary visual language? What about modern art? What about tarot or oracle? Witchcraft, sewing, or poetry? Would tracing themes of port cities and their proximity to marshland or wetland habitats get the message across? What about folkloric recordings of Victorian vs. Medieval streets in Irish town centres!? Ultimately, I realised I’m going to have to start where I am and, if you wish, you can follow me down each corridor as and when I get there.
Here are some purposefully drawn 18th c. Minchiate cards illustrating how card visuals can help you construct doors to Otherworlds and populate them in turn with architecture, characters, and landscape …with pips for ‘scaffolding’!
Recently, I revisited some books that were instrumental in helping me to identify myself when I was young. These follow very much in a similar vein to other favourites of mine such as Pish Posh, Said Hieronymus Bosch, The Books of Earthsea, The Chronicles of Prydain, The Hounds of the Mórrígan, or Jonathan Strange & Mr Norrell… and I took special care to obtain secondhand copies of the specific covers I grew up with as well.
I have yet to re-read The Raven Ring although I know I will love it as I can’t remember how many times I would have read it growing up.
There are five books in all (for now) – each of which features scenes relating to tarot, tarocchi, or otherwise emphasise attention to historical detail within their fictional plots.
* Midnight Magic by Avi (part of a series that didn’t exist yet when I was younger. I won’t talk about this one much because – as it turns out – it wasn’t as good as I remembered and it’s representation of tarot is tangential to the plot and seems fairly ignorant of what tarot is. I still LOVE the cover though!)
* Catherine, Called Birdy by Karen Cushman (no, I am not going to watch the new film abomina…I mean, adaptation of this beautiful wonderful highly intelligent book.)
* The Midwife’s Apprentice by Karen Cushman
* I, Coriander by Sally Gardner
* The Raven Ring by Patricia C. Wrede (part of the Lyra series but I have not read any of the others.)
The Midwife’s Apprentice is pictured here with selected plot-relevant cards from Oracle Médiéval et Merveilleux by Gulliver l’Aventurière & Julien Miavril. (No spoilers!)
For one thing, all of these books (except Midnight Magic) were aimed, perhaps, at Young Adult readers generally socialised as feminine but at no point did they talk down to them. They were an excellent foray into how creative and narrative detail coexists wonderfully with good historical enquiry. There is an emphasis on trade and commerce. Some of these feature port cities or otherwise thriving commercial principalities and their conflicts with rural living and tradition. They discuss textiles as if their readers can and will care about how they affect plot. And they treat Otherworlds and/or magic with the same expectation: that readers are curious to know detail and will put in the imaginative effort. To me, this is how the imagination grows.
Catherine, Called Birdy is pictured here with two cards from the Oracle Médiéval et Merveilleux that are… relevant to the story. 😉
Artistically, a glance at these covers will possibly explain a thing or two about my own preference for facial portraiture and the art of the late middle ages and early renaissance. The time periods in the books vary a little more widely than the covers. I, Coriander, for example, is set mostly in Cromwellian England and the time period represented art historically on Catherine, Called Birdy is about 200 years later than the setting of the book (i.e. 15th century visuals [1] vs 1290-1291 book setting.) I was lucky enough, however, to have an aunt who overlooked things like that. For example, she focused instead on showing me how the play in perspective with the rope and bucket and the figural proportions on the cover of Catherine, Called Birdy were all little art historical jokes that the artist had borrowed from real historical painters. The implication was that if I was clever and curious, I could find them out …and I did!
Obviously there is so much to say even just about these books… so for now I will draw a few connections between I, Coriander and a few tarot and oracle decks that I have.
I, Coriander pictured here with selected cards from the Nicoletta Ceccoli Tarot. Once again, the penchant for strange emotionally intelligent portraiture!
In the first place there is reference to a pair of wedding portraits in I, Coriander …a woman in the foreground holding an oak-leaf, a tiny hunting scene nearly hidden in the wooded middle-ground behind her, and a citadel in the distance. Her spouse is positioned in front of a fantastical city with a river or estuary intended (thematically) to mirror his connection with trade and the Thames. But in this city, there are mermaids and fantastical boats in the water among other things… I couldn’t help but picture certain cards from the Trionfi della Luna (paradoxical pictured below.) Or perhaps wander into a landscape just beyond the borders of such a city… might we find the world of the Somnia tarot there? People in old robes and linen shifts wandering in among the wetlands and sedge grasses gazing at the stars or riding silent sad horses?
Cards chosen from the Trionfi della Luna to mirror aspects of the story in I, Coriander… along with various imaginings of my own about the space we inhabit in the Somnia Tarot.
I should note I have also recently read Witchfinders by Malcolm Gaskill and am currently working my way through The Witch: A History of Fear from Ancient Times to the Present by Ronald Hutton… Of course, in so far as witch hunts in England overlapped with civil war tensions between Royalists and Parliamentarians (and occurred along Puritan vs ‘Popish’ lines), I, Coriander made for an excellent fictional backdrop! Also, I really enjoyed drawing cards from the Oracle of Black Enchantment (also by Deviant Moon Inc.) while reading Witchfinders as a visual processing exercise*.
Pages from Malcolm Gaskill’s Witchfinders featured here with various cards from the Oracle of Black Enchantment (Samhain edition.) Patrick Valenza’s art historical source material (at least in part) should be fairly evident…
Lastly, this emphasis on the detail of Otherworlds – their textiles, buildings, landscapes, emotional experiences, social relationships, flora and fauna etc. – is playing a huge role in my current artistic endeavours. I tend to see pip decks as decks full of concepts/characters (in the majors and courts) and their scaffolding and architectural surroundings (in the pips). Sometimes this visual architecture is metaphorical and sometimes it is fairly literal. It depends on the reading. But it’s also helping me to tease out what it feels like to think of tarot decks in this way and what that might mean for creating a tarot deck of my own. Furthermore, I have been rebuilding a former world of mine and have recently begun sewing some clothing that I envisioned there…
And, of COURSE, the Pagan Otherworlds Tarot… featured here over (deadstock) cognac red crushed velvet ::drool::
Perhaps the act of sewing my own clothes is really the process of bringing fairy clothes over the divide? It would explain the time traveler vibes, don’t you think? 😉
So… this post has mostly been about my own personal explorations and impressions. I plan to return soon, however, with some better grounded and CITED analytical material about art history and technique.
Sincerely,
Saoirse.
* Please note! Literally any deck will aid in visual processing or reinforcing thematic content for literally any book. There is no need to acquire any deck not already within your means or comfort zone. Decks/products/material items are mentioned here for illustrative purposes only! It’s PRAXIS that matters.
** All decks featured here of my own volition and arising from my own use of them. I have neither been invited nor commissioned to do so and I have no affiliation with any of their creators. The TdL (paradoxical) was a private gift from a friend. All others were purchased by me.
[1] See images by artists like Petrus Christus (especially ‘Portrait of a Young Girl’, 1460s) and his contemporaries. The cover here has a very Burgundian look with a single truncated hennin among other distinguishing features…
As with so many things, a simple mental association double checked through the lens of a ‘quick Google’ yields a seriously mind-boggling rabbit hole. This blog post serves as a contextual supplement to this video:
I have had the topic of names on my mind for a long time. Anyone who plays traditional music will know that the name of any given tune is, shall we say, flexible. The way in which a lot of trad music works is that any given player or performer and certainly the more reputable recording artists will cite who’s version of a tune they play, where they have introduced changes, and will often also indicate if their own regional style has affected their playing or not, etc. A living folk tradition needs both that kind of flexibility as well as that kind of connectivity and accountability.
Recently, I decided to approximate a version of Shady Grove, pilfering most of my style and technique from this OLD video by “Gretchenman” (just look at his fingers fly!!!):
In doing so, I did a quick search online to refresh my memory about the lyrics (because I do sing along sometimes when I play) and check in on some basic background information on the song. Shady Grove (Roud 4456) is mostly considered an Appalachian tune [1,2] and there is a possible link with the English/Scottish tune Matty Groves (Roud 52; a famous version of which was recorded by Fairport Convention, for example) [3]. The two songs share the same melody and the fact that one is a murder ballad and the other a song in which a woman’s name has seemingly toponymic qualities interested me from a personal gnosis perspective. Drawing wild and highly metaphorical connections in my own head, I liked the familiarity of something that sounds like a place having an almost euhemerised quality… certainly Ireland abounds with such locations and its medieval literature/mythology has whole genres and stories centered on naming places after people and people after places, or just blending the two entirely.
Now, I’m NOT claiming that there is any such analogy to be drawn in historically viable or collectively verified ontological* terms. It’s just a fun poetic exercise. Creative license, as it were.
However! The rabbit hole referred to earlier drew me from link to link: first investigating the lyrical content of Shady Grove; then to it’s Roud Index Number and associated articles about the development of the song over time (including various collections in which it is annotated as well as different known recordings of it); then to re-acquainting myself with some of the basics on Cecil Sharp (because it’s been a while). Lo and behold… I forgot a) about his nationalism and the troubled legacy of his methodology in seeking out ‘Englishness’ in music, especially in Southern Appalachia [5] but also b) that he was in other ways influenced by William Morris’ socialist lectures and …potentially also approached his work through the lens of spiritualism at some point!? 🤯
This last bit seems totally unclear to me and I am finding it hard to validate until I can actually access some of the academic articles I’ve found online [6]. (This is where I am REALLY happy to have a free external reader’s card with UCC Library…ah, the perks of living in a Uni town!) But in scrolling through the Roud listings on Matty Grove, I saw they had an entry in Sharp’s diary from the 29th of August, 1916 in which he makes use of the word “séance”.
It’s strikes me that it’s possible this word has some other meanings or context of which I am not aware (I yielded no obvious or immediate answers from a quick search online) but it would seem there are a few articles out there at least that might make this clear once I’ve had a chance to read them. In theory, it doesn’t strike me as too unreasonable because this IS a time period in which a lot of academia (especially those with nationalist or otherwise politicised interest in folk movements) drift in and out of spiritualist circles and ‘methods’ of inquiry**.
I am not sure how all of that will go yet but I also hope to read a few more recent assessments of the problems in Sharp’s legacy.
Magickally, one of the things I am doing in playing such a tune (in which I usually face my altar, by the way) is reshaping identity. Drawing creative connections on the euhemerization of names, of nouns as names/names as nouns, and asking questions of my own anthropopathism and ‘pathetic fallacy’***.
At this point, the choice to play “Flatlands” by Chelsea Wolfe and Mark Lanegan over the first part of my video should begin to make added sense.
It all comes back around to walking the razor edge between what seems appealing as a creative or metaphorical idea and what is actually academically and historically viable work. We have to be okay with their inherent dissonance. You might even call it… an art.
* Here I am using the philosphical defintion of ‘ontological’ rather than the metaphysical one!
** Giving the Golden Dawn, Theosophists, and soooo many 19th and early-20th century artists and thinkers bombastic side-eye. Criminal offensive side-eye.
*** Oop! Hello, Ruskin!
§ 9. And thus, in full, there are four classes: the men who feel nothing, and therefore see truly; the men who feel strongly, think weakly, and see untruly (second order of poets); the men who feel strongly, think strongly, and see truly (first order of poets); and the men who, strong as human creatures can be, are yet submitted to influences stronger than they, and see in a sort untruly, because what they see is inconceivably above them. This last is the usual condition of prophetic inspiration.
§ 10. I separate these classes, in order that their character may be clearly understood; but of course they are united each to the other by imperceptible transitions, and the same mind, according to the influences to which it is subjected, passes at different times into the various states. Still, the difference between the great and less man is, on the whole, chiefly in this point of ‘alterability‘. […]
§ 11. Now so long as we see that the ‘feeling‘ is true, we pardon, or are even pleased by, the confessed fallacy of sight which it induces: we are pleased, for instance, with those lines of Kingsley’s, above quoted, not because they fallaciously describe foam, but because they faithfully describe sorrow. [7]
John Ruskin at Glen Finglas by John Everett Millais, 1853-1854 (Public Domain)
(1) Shady Grove (Roud 4456), Mainly Norfolk: English Folk and Other Good Music, mainlynorfolk.info/folk/songs/shadygrove.html. Accessed 6 Feb. 2024.
(2) “Vaughan Williams Memorial Library: Shady Grove.” English Folk Dance & Song Society, http://www.vwml.org/search?q=Shady%20Grove&is=1. Accessed 6 Feb. 2024. (Of note, the English Folk Dance & Song Society owns the Cecil Sharp House.)
(3) Spiegel, Max. “Origins: ‘shady Grove’ a Mondegreen ?” The Mudcat Cafe, mudcat.org/thread.cfm?threadid=131461. Accessed 6 Feb. 2024. (“Mondegreen” is my new favourite word now. Story of my hearing impaired life!)
(5) “Cecil Sharp.” Wikipedia, Wikimedia Foundation, 26 Jan. 2024, en.wikipedia.org/wiki/Cecil_Sharp#Political_Views. (Yes, its Wikipedia ~ but the citations at the bottom of the article look like they’re worth exploring.)
(7) Ruskin, John. “Of the Pathetic Fallacy from ‘modern Painters’ (Volume III, Pt. 4, 1856) by John Ruskin.” The Pathetic Fallacy, Ruskin (1856), http://www.ourcivilisation.com/smartboard/shop/ruskinj/index.htm. Accessed 6 Feb. 2024. (I have no interest or affiliation with the author of this site as a whole, this link is simply where I have accessed an online free readable copy of Ruskin’s writings on the Pathetic Fallacy.)
