Proscriptions are collectively assumed societal regulations that insist certain behaviors are prohibited.
It is probably not acceptable for a Frenchman to cheek-kiss a Norwegian. Norwegians are known for their stoicism, Frenchmen for their love of emotionally liberating wine. But, I learned right-cheek-kissing from Hispanic culture, and I do it to everybody, regardless of their culture.
An American from the States–well, at least WASPs–turn a wary eye upon worshipping a dead folk saint like Ni~no Fidencio is worshiped in the Rio Grande Valley Mexican Folk Culture.
Some proscriptions are stricter than others. Proscriptions are probably most important to teenagers, who can be stricter than adults about it, for it determines top dog popularity.
Regarding myself, these days, not eating sugar is one of my proscriptions. But my not eating sugar has never been suppressed like my desire to cuss. Fortunately, not eating sugar is not rigidly repressed, since my personal unconscious fondly remembers how many times I have never been rigid about this particular proscription. Tonight I had ice cream at Jason’s Deli.
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 OtherI 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.
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.”
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 elpobres‘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 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 esperanzay salud, hope and health. And perceived control operating from within their situation of poverty.
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 goes. The 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 elpobres, 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?
The great instrument of moral good is the imagination.
Imagination is the instrument of Self Knowledge.
If you’ve never experienced the dynamism of Eros (being struck by Cupid’s arrows) during your life on earth, you’re missing out. Eros is love, desire, sexual yearning, a condition of creation, a feeling of being alive. But all Eros’s attributes carry a voltage. Eros can groove a sluice in your brain, and fry your hair!
Carl Jung says Eros creates such exquisite desire, such psychic tension, that it can activate the transcendent function (I call it The Rub), and open up the fastest avenue to the collective unconscious where the divinities reside. Ecstasy (I think not the drug) can be the vehicle that carries you directly to the archetypal Kingdom of God. Sure, this is what the religious celibates know.
It’s culturally relevant-and culture clash is one way to ignite the transcendent function-to call Eros, Deseo. So I do in The WASP and El Curandero. During my field research, in my mind, of course, I thanked Alberto for providing the hook for my Deseo,and thus, the locomotion driving my desirous approach to The Other World. Of course it drove my dedication to the research, too, but that’s a rather mundane topic for this context.
For Eros is the God of Love, and you are in love with Love! But for god’s sake, I never told Alberto I thought he, was divine. Although that is exactly how I felt under the force of Eros. That’s the point: Individuation can be furthered by transferring, instead of concretizing, the intense yearning for your human to craving the Divine. It draws you into the realm of imagination where stories are created and transcendence can be experienced. The imagination, not the material world, is where transcendence happens. The sin would be in humanizing Eros before the transcendent function resolves itself; before the opposites–the conscious and the unconscious–unite as in the Greek myth, Eros and Psyche.
But remember: if you are thinking to Individuate by holding the tension Eros creates, you can only proceed by restraining physical consummation. In this way you fuel the desire until you think you will explode. It’s exquisitely excruciating to hold the tension. It’s the mystics’ ecstacy.
And finally a warning: don’t inflate your head by identifying with the deities. You are not The Virgin. Nor is he your God. You are a human becoming more so. There’s real integrity in that. You can thank Eros for not knowing anything about orgasms.
Possible examples: Any kind of fundamentalist, the country club crowd, North Korea and Kim Jong-un, college frat houses, gated communities, the Junior League, internet RPG’s, the bookworm (of course we can insulate ourselves.) I want you to notice, insularity as a modus operandi is usually chosen by newbies.
I’ve enjoyed belonging to several of these examples of insularity.
While anthropology is the study of man, fishbowl is a metaphor for chosen insularity by a group of people whether the circumscription limits race, religion, nation, culture, society, or peer group. Consider Little Italy, China Town, and Harlem–all fishbowls in the larger society of New York City. Consider the popular group, the nerds, the druggies–all fishbowls in high schools across the nation.
Insularity in a fishbowl feels safe and comfortable, and might give one a sense of superiority over those in other fishbowls. But nothing much happens–things can get a little stagnant in the good ol’ fishbowl when there is no inlet or outlet for human cross-pollination.
I can think offhand of four ways to diffuse human insularity: Reading, travel, acculturation, and individuation. All four build tolerance of The Other, appreciation of The Other, flexible psychological boundaries, and a higher perspective than the fish who doesn’t know he’s swimming in water. The fish still living in the Age of Pisces.
Alberto Salinas. el Curandero, qualified as a shaman according to the Psychiatric Association’s Diagnostic and Statistical Manual V’s category of dissociative trance disorder. , because he channeled the spirit of El Ni~no Fidencio within his cultural milieu; and because he healed people while in a trance state. Many modes of his behavior had me running to the psychiatric journals with questions of whether or not Alberto’s uncanny abilities also qualified him as schizophrenic. He said he heard voices and celestial music; he saw shadows; he was over-the-top creative; and, one could say, professionally intuitive and perceptive. He was also delightfully theatrical, which is a common trait among shamans.
Before mankind evolved ego consciousness (i.e., in the prefrontal cortex), numinosity was manifested with schizophrenic-like symptoms including trance, visions, and glossolalia. The most developed form of this was present in shamans, who worked extremely hard to develop enough ego consciousness to balance out the inner instability. As mankind has progressed, we’ve unlocked “syntaxic” modes, such as creativity, which allow us to integrate the unconscious into consciousness when channeling numinosity.
The study of religion is engaging, and studying the “Christ” figure of Fidencismo even more so, for, although bifurcated off Catholocism, Fidencismo is a nascent religion in process.
The dissemination of “Nino’s gospel” (my thesis), earned me respect, for there were those who doubted a middle aged, non-Spanish speaking, WASP woman could pull off such indigenous Mexican research. I didn’t tell anybody that my tireless dedication was because I suffered from secret Deseo under the spell of one of Fidencismo’s priests. That would be Alberto Salinas, the curandero. He didn’t mind a bit translating for me.
Just call me Luke(a) when I blog José Fidencio de Jesús Sintora Constantino (1898-1938), his photographs, and the Fiesta rituals that are more eye-popping than Sunday services in a Protestant church.