Dialogue in Journaling

p. 2o Red Book – Plato and Aristotle, Jung, me

p. 82 Red Book  Active Imagination


“Magick has many aspects, but primarily it acts as a dramatized system of psychology” — Robert Anton Wilson

I was surprised when I Googled “what are the kinds of magic” and got this long list:

Necromancy,Dark Arts,Spell Casting, Alchemy, Blood Magic, Elemental Magic,

Almighty Magic, Mysticism, Sex Magic, Technomagic, Animancy, Demonic Magic, Eldritch Magic, Abjuration, Druidic Magic, White Arts.

But these listed are of the kind talked about in books I ogled in the New Age section of Hastings in 1997. That same year, when I transitioned from the Episcopal Rite I to Jung’s Collected Works, I also snuck into the Black Dragon New Age store, tucked away off 10th St., hoping no one would see me.  I had heard some professional say that just showing an interest in the paranormal is a clue that one is psychologically unsound.  As a WASP I nervously investigated the (expensive) tools of the trade of Magick.

Sympathetic Magic is not included in the above list, but ultimately in reality it is the only one I know and did practice. And there’s a difference between a New Age store and the yerberia in The WASP. and El Curandero  Understandably, the clientele of the curandero is legitimately desperate for a cure for their existential angst lived in poverty.

from Wikipedia:

Sympathetic magic, also known as imitative magic, is a type of magic based on material  imitation or representation in correspondence with the target of the work.

The Other

excerpted from The WASP and El Curandero

As Fr. Bob, Episcopal priest, once explained, The Other is that entity that is so completely not me, so unknowable because it is so foreign, that it carries the numinous qualities of the divine.  Moses met The Other in the burning bush and then later came down off Mt. Horeb with white hair to prove it.  We attract that which we fear.”


When referring to my The Other I am basically referring to Alberto Salinas, El Curandero.  He lived in and breathed the air of Mexican Folk Culture.  Well, I did too, as I crawled into bed with that culture (acculturated).

What created the condition of “The Rub” (the transcendent function), by which I hoped to individuate, was Alberto’s connection with a Magical World View-especially since he channeled the spirit of the dead Mexican folk saint, El Ni~no Fidencio, which practice qualified him as a shaman.  To my way of thinking, this made him a card-carrying member of The Other World.  And he was my spiritual director.

The Other in The Other World tensioned against me as the WASP in McAllen, Texas.  Forbidden desire was powerful.  Something had to give.

Magical World View

Having arrived on the other side of the border in Mexico, Alberto tells me,“I have lots of enemies, including some of my own relations. Sometimes I believe I can see the curses and protections zinging back and forth through the elemental world in spiritual battle. And when I get paranoid, like I am today here in Mexico, where curses are as common as cats, I don’t function right. Here in Mexico, people use witchcraft like people in the States use the court system.”

Alberto Salinas in The WASP and El Curandero

Synonyms for magical
supernatural, magic, occult, shamanistic, mystical, paranormal, preternatural, other worldly.

The belief system of the synonyms occult and paranormal, for instance, are generally dismissed with superiority by WASPs .  With western  proclamation of science as the bedrock of thought, WASPs generally believe the occult and paranormal are superstitious evil, and possibly delusional, up against a Christian belief system.

But, more functionally, when sympathetic magic is parallel to fe, esperanza, y salud (faith, hope, and health), we’re looking at el pobres-the poor ones of Mexican folk culture of the Rio Grande Valley of Texas-who are examples of citizens of a Magical World in The WASP and El Curandero .  They are the ones who live in poverty in colonias; the alienated ones who have no agency to function in the larger Rio Grande Valley society.

Safety is one of Maslow’s human needs.  Safety is more secure when you feel you can exercise some power over your choices. For el pobre, alienated from larger society, sympathetic magic is an operative resort to power and control.  Sympathetic magic ameliorates the existential angst that comes from a loss of meaning in an alienated life.  But it requires agency. Witches, demons, and spirits are the agents in el pobres magical world view.

Also, Alberto Salinas is a shamanistic agent, brokering healing power from the spirit world by channeling the spirit of the dead Mexican folk saint, El Ni~no Fidencio.

Mexican Folk Culture

Mexican Folk Culture is constituted by Mexican immigrants in the USA, legal and illegal, and are predominantly those who don’t have medical insurance.  Culturally, they are often called the poor ones, or el pobres. Their faith in the old ways—old stories, old medicine, old religion (and witches, demons, and spirits), mediated by curanderismo—is sometimes all that gives them esperanza y salud, hope and health. And perceived control operating from within their situation of poverty.

(excerpted from The WASP and El Curandero)

The still suffering Mestizos—the genetic mix of Native Americans (of all the Americas, not just the U.S.) and the sixteenth century conquistadors, (the conquering Spaniards)—are the ones that really count, as far as Mexican folk culture goesThe first thing Mestizos in Mexico do when their babies are born is to check their skin color and report it to l the extended family members in the waiting room, for they know the darker the skin all, the more discrimination the child will face.  They pray for lighter skin.  One can pretty well guess why Mestizos struggling in Mexico want to come to the U.S. where all men are created equal and the minimum wage is more than double.  When they cross the border into the U.S.—some across the international border bridges, some across the Rio Grande River—they become known as el pobres, or the poor ones.  They have suffered physically from poverty and mentally from alienation.  It is through befriending el pobres that I can confront my awareness of existential guilt.  Why should I have money and they don’t?


Individuation is a continual process of integrating into our awareness, unrecognized or undiscovered fragments of our psychologies when thus we will have a choice about how to manage the delved content.  Individuation can help you reclaim energy from your psyche–energy that perhaps got repressed, or suppressed, which can make you depressed.  The band wagon for perfection through societal proscriptions is often the culprit for way-laid energy.

We might want to say individuation is psychological transformation, but transformation works upon the material realm. So we might want to say individuation is spiritualization, but that’ll take you across the earthly border into a strange land where spirit flees from body. What Individuation is, is a matamorphosis of personality.