The Reluctant Sangoma

High in the Maluti Mountains of Lesotho is the remote settlement of Ha Khotso – a handful of thatched huts inside one of which a 12-year-old Black girl lies in a high fever on her sleeping-mat, unable to rise.

Bohlale’s (Bo’s) ordeal began a few days before, when she pricked her finger with a rusty sewing needle while mending a blanket.

Now, she feels dizzy and nauseous; sweat streams off her in rivulets. Aching muscles and joints, a throbbing pain that pulses through her skull, and extreme lethargy compound her suffering. The stench of infection permeates the hut. Lacking the strength to even sit up, she relies on her mother, Mosa, to lift her head and guide the water-calabash to her lips. Her thirst is unrelenting and unquenchable. She is confused and non-responsive.

There is a rudimentary medical clinic in the area – a bare-basics facility serving the village and nearby settlements. From Ha Khotso the clinic is a demanding hike which – Mosa knows – Bo is in no condition to undertake. Instead, Mosa decides to call in the sangoma, the village shaman, to assess her daughter’s condition.

In her leopard-skin cloak, paws draped over her shoulders, the sangoma is imposing and formidable. A powerfully built woman, necklaces of beads and bones and shells hang in heavy loops around her neck. Her wrists and ankles are similarly adorned. Streaks of clay and ochre adorn her stern countenance.

“Thank you, thank you,” says Mosa frantically, “My daughter needs your help. Please come inside.”

The sangoma enters the hut. She circles Bo’s sleeping-mat, chanting the words of power. Rhythmically she stamps the earthen floor with her bare feet, shaking a gourd rattle in a syncopated polyrhythm to induce the state required to engage with the spirits of the ancestors.

Then squatting on her haunches, she sketches a series of symbols onto the ground with a stick of charcoal. Next, to cleanse the chamber of negative energies, she tosses a bundle of dried Lengana (wormwood) leaves on the still-smouldering hearth; the resinous fragrance permeates the darkness of the hut.

Mosa sits on a stool outside the hut, foreboding mingled with concern.

An hour later, the sangoma emerges from the hut wearing a grave expression.

“She has been called,” asserts the sangoma authoritatively. “The ancestors have work for her, important tasks she must fulfill. Should she neglect these tasks, a grave curse will fall upon her. Her affliction will continue until she answers the call.”

“What are these tasks?” inquires Mosa, “How can she be expected to do anything in this state?”

“The tasks will be revealed when she attains the required proficiency. Her training must begin without delay,” responds the sangoma. “Her potential is vast, her strength considerable.”

“But she is extremely ill. Can you not help her?”

“We must take her to the Cave of the Ancestors,” responds the sangoma.

Wrathful and Jealous

Depiction of hell, in the illuminated prayerbook, Très Riches Heures du duc de Berry, Folio 108, created between c. 1412 and 1416 by the Limbourg Brothers.

How did we get to where we are today, facing environmental catastrophe, species extinction, conflict, hatred, division and destruction on a grand scale?

A critical factor has been the way that human spirituality has changed over time, moving from animism through polytheism and henotheism to monotheism.

In theological terms, the movement has been from “immanence” to “transcendence”, from integration to separation. Immanent spirituality in belief systems such as pantheism and animism is based on the recognition that Life, Spirit, sacredness is “in-dwelling”, permeating everything, everywhere. There’s only one world in animism and pantheism. There are no other-worldly domains, no heavens or hells, for the administration of rewards and punishments respectively.

By contrast, belief systems based on transcendence – such as the monotheistic religions – feature entities/gods that transcend Reality, standing above and apart from the world and everything in it.

In psychological terms, the movement has been from a recognition of feminine and masculine on an equal footing towards a misogynistic psychology in which masculine characteristics predominate.

In cultural terms, the movement has been from nomadic hunter/gatherer societies towards more settled societies based initially on agriculture and subsequently on industry and commerce. In hunter/gatherer cultures, the focus is on avoiding waste. In agricultural/industrial cultures, the focus is on producing a surplus.

Divine Masturbation

Long, long ago at the dawn of time
even before the primordial slime
when stretching ahead were all the millennia
in which quite a lot, if not more, even many a
tragic mistake or foul evil plot
lay in the future but not at year dot.

Right at the top of history’s first page
when many an era and aeon and age
loomed far ahead to the greatest extent
was writ a uniquely dramatic event
that some call the Bang that was huge if not big
(please pass me my drink and light me a cig).

It wasn’t just huge, the bang was gigantic
God had felt mellow and flirty, romantic
sultry and horny and steamy and loose
in the mood to create not just reproduce
it’s really not strange, unusual or odd
to find thoughts of love in the mind of a god.

A sermon on vermin

MEDEA, lithograph by Alfons Mucha (1860–1939). At the feet of the sorceress are her children, whom she has murdered to spite her ex-lover Jason (he of the golden fleece!)

With a slap of your hand you kill the mosquito that alights on you for a quick meal. With a stomp of your foot you squash dead a cockroach too slow at scurrying away. With a deadly feather-duster or vacuum cleaner you destroy the spiders and their elegant webs painstakingly woven in the nooks and crannies of your home. For no good reason other than to test the speed of your reflexes, you grab and clutch to death a tiny, inoffensive midge flying through the air. With an ozone-friendly insecticide you murder dozens of ants clearing away the debris on your kitchen floor. Humming a merry tune, you place a deadly mousetrap in your pantry cupboard.

You think of yourself as a person with at least one foot on the path to enlightenment. You rationalise the killing as being acceptable considering the nature and insignificance of the victims.

Yet the cockroach is to you as you are to the sentient entity known as Everything, aka Reality. The ant knows you as well as you know Everything. The mouse in the mousetrap understands its agony as well as you understand the trials and tribulations that Reality inflicts upon you. Do you want Everything to treat you as you treat those you believe are “lower” forms of life?

Actually, the sentient entity known as Reality doesn’t always treat humans in ways that humans would describe as “gentle” or “loving” or “respectful”. Let’s not forget that every thing is as much a part of Everything as anything, which is why Everything treats every thing equally. The so-called “acts of Everything”, including droughts, hurricanes, tsunamis and earthquakes, continue to cause misery and death to humans, cockroaches, ants and mice indiscriminately.

What makes humans a “higher” form of life than, say, mice? It’s true that mice don’t build cathedrals as well as humans do. But humans don’t scurry or gnaw or reproduce as well as mice do. In what way is cathedral-building a worthier activity than gnawing, or reproducing for that matter?

Cheeky little devil

The Devil Torturing Souls as well as Being Tortured Himself in Hell”, painted by the Limbourg Brothers, from Les Très Riches Heures du duc de Berry, 1411-6

Little Jonnie stood at the entrance to Hell, bright-eyed and bold as brass. In his left hand blazed a flashlight. In one pocket was a box of matches, in the other were spare batteries for the flashlight.

Lacking maturity and being well-schooled in folly he audaciously demanded an audience with the First of the Fallen.

“Can’t you read?” growled the Gatekeeper Demon in Charge, pointing to the sign.

“Firstly,” responded Little Jonnie, impudence oozing from every pore, “How can I abandon something I never had to begin with? Secondly, how can Hope be abandoned when she already has been left behind in her unbreakable house? And thirdly, I haven’t entered yet, have I? You’re blocking the way.”

The Gatekeeper Demon shook his long, twisted horns with irritation. He didn’t know what to say. He had never before encountered anyone or anything like this impertinent Young Person, so self-possessed and not at all afraid.

“What is the meaning of this, young man?” spluttered the Gatekeeper Demon. None too bright at the best of times, the Demon's perplexity rendered him temporarily incapable of performing his agnostic duty.

“The meaning of which young man?” asked Little Jonnie provocatively.

“You! You, young man! I believe I’m talking to you!!” The Gatekeeper Demon’s coal-black face turned as red as a boiled lobster.

“Believe? Don’t you know for sure?” asked Little Jonnie wickedly.

Many many tickle a parson

The Hand-Writing upon the Wall (1803), James Gillray's caricature of Napoleon as Belshazzar, King of Babylon. Napoleon, Josephine, French soldiers and women are at the feast-table. Napoleon looks in horror at Jehovah pointing to words in the sky. In the Biblical story, on a wall in Belshazzar's palace god's hand writes the message: mene, mene, tekel, upharsin. Daniel interprets for the King: "God has numbered the days of your kingdom and brought it to an end. You have been weighed and found wanting. The kingdom is divided and given to the Medes and Persians." In 539 BCE the Persian conqueror Cyrus the Great invades Babylon.

In Babylon flowed the rivers of wine
'Til one fateful day god wrote up a sign

The anger of god was writ on a wall
But Belshazzar didn't get it at all

The King's main pursuits were eating and drinking
But the words on the wall really got him to thinking

He couldn't make sense of what god had in mind
So turning to Daniel said “please be so kind

as to look at that writing and try and explain
the words on the wall that are hurting my brain”

Now Daniel was sober, he had a clear head
He knew what to say and here's what he said:

“The finger that writes having writ then moves on
Here come the Medes and the Persians: you're gone!

”God's taken your measure, and weighed and divided
Regarding your fate, it's all been decided

“He's run out of patience, he really can't wait
He's given your kingdom to Cyrus the Great

“So don't ask a priest or even a parson
Too mene mene and tekel upharsin

“For as it is written and so shall it be
Jehovah is jealous and wrathful you see

“He'll smite you and bite you and strike without warning
So swallow ten tablets and call in the morning!”

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Not published in AWAREWOLF and Other Chrymes Against Humanity for kindle, tablet, smartphone or e-reader.

Is murdering children absolutely wrong?

Aztec ritual human sacrifice portrayed in the page 141 (folio 70r) of the Codex Magliabechiano. 16th century

Can there be morality without gods? Can there be right and wrong without gods? Can there be values without gods? The answer is “yes” but only in relation to relative not absolute values, relative not absolute right and wrong, relative not absolute morality.

Most if not all values people accept or reject in this life are relative, not absolute. And that is simply because absolute values do not exist in this life, in this world.

Values differ from one culture to the next, one point in time to the next, one person to the next. It is the differences that comprise the relativity of values.

Take murder for instance. Most cultures today would condemn murdering children as "bad" or "wrong". Nowadays most people share values relating to protection and nurture of children. But in many ancient cultures, including the Carthaginian and Aztec cultures, child sacrifice was regularly practised on a large scale (see image above). In the Aztec culture, thousands of children were ritually slaughtered to appease the god Tlaloc. In the Old Testament the god Jehovah asks Abraham to sacrifice his son Isaac, saying: “Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you.” (Genesis 22:2-8).

the illusion of difference

People argue a lot, very often about a thing called "god". We fight and kill for reasons to do with a thing called "god".

There are many different fights about god, including but not limited to fights about the existence of god (whether ze exists), the nature of god (what ze is), how we should interact with god, and whether there is one god or many gods or many aspects of the one god. There are fights between people called “believers” and people called “atheists”. There are fights between those who believe they believe in a different god to the god or gods in which others believe they believe. There are fights between people who believe that god is “X” versus people who believe “Y” is god. There are fights between people who believe the name of god is Poseidon and people who believe the name of god is Neptune.

Of course, god is not the only thing we kill each other about. We kill each other for political reasons (to do with power), economic (wealth, resources), cultural, racial and more: you name it, we’ll kill in the name of it.)

in defense of pantheism

This post responds to the issues raised in the post, "Pantheism: it's like Atheism by James Cameron" at Mitch Sullivan's blog, "the big A Word".

The main monotheistic religions hold that deity is transcendent, stands outside of time and space, separate and distinct from creation and the various parts of creation, material, immaterial and otherwise. How can God be outside the world, and omnipresent in it? Beats me! Please let me know if you find out.

There are many versions of pantheism. Crudely and simplistically it's a belief structure in which deity is believed to be "immanent" in time and space; "indwelling" zir own creation including all parts, so that deity is believed to be present in me, you, that rock over there, the planet, etc. But more than present, more than being inside or within, deity comprises creation, is you, me etc. And vice versa: that you are, I am, the girl next door is deity. So that deity is not merely inside or within, deity identifies as creation. Deity is creation and creation is deity. The two are one.