Beltane and the Mesa View Moon

Monday gratefuls: Miami Grand Prix. Sacred objects. The Most Ancient and Proud Brothers. Psilocybin. CBE. Dismantling Racism. Depth. This time. Anger/Patience. K’ass and Savlanut. Simcha. Joy. Ed Brill. Comedian. Laughing. Ginnie. Ron. Alan. Cheri. Tara. Suzy and Pete. Josh. Those Mountain Streams, full. The Ponderosa Pines lower down. Their beautiful Bark and Branches. Tall.

Sparks of Joy and Awe: Community

One brief, shining: Took another microdose of psilocybin yesterday and it moved into me with subtlety and power, creating a slight aura of light and deepening my vision, especially into the Trees, the silent gentle guardians of our Mountain World, and as I considered them my feet became Roots, spreading like Rhyzomes into the Soil beneath my feet, my spine and upper torso lengthened as I reached toward the Sky, feeling minute movements in the Air around me, feeling a Squirrel run up my Trunk, and a Robin land on one of my Branches, until I stopped growing for a moment, standing there knowing why I had chosen this spot for my eternal home.


Psilocybin is so gentle. Each time I’ve used it. It feels like an inner deep massage, muscles relaxing while sensory input sharpens. And it attunes me to plant life. Set and setting, I suppose. Timothy O’Leary’s contribution to the field of psychedelic research.* Plants have been and still are so important to me. These friends. Wild neighbors, too.

The Lodgepoles and Aspens that line my every drive whether to Evergreen or to Aspen Park. Corridors defined by and watched by Trees. The Lodgepoles and Aspens add to their number Ponderosa Pines, Colorado Blue Spruce, White Pine, Willows, Red Osier Dogwood as the Mountain Valleys descend from the top of Shadow Mountain.

The Trees observe, feel our passing. Shade us. Breathe out Oxygen, take in our  CO2. Yet we treat them as things. To cut. To remove. To use in building our homes and places of work. It occurred to me that every tree is Shel Silverstein’s Giving Tree. Giving of itself to us until we take all from it. Yet growing again, and again, and again.

I stand with them. Plant Trees. Love them and they will love you back.


Agnostic.** Pagan. In relation to ideas of God in any religion, I am agnostic. In relation to where I find divinity and sacredness, I am pagan. As I demonstrated above. My sense of God is the inner divinity to whom I bow when I say namaste. In that sense I am a polytheist with 7,942,645,085 other Gods in my pantheon. I could easily increase that number by each Tree on Earth. Each Elephant. Each Dog. Each Mackerel and Krill. Each drop of Water, each tongue of Fire, each inch of Soil, and all of the Sky. Yet I am no pantheist.

Why? While I believe in an ultimate unity of all things, I do not believe in an homogenization of all things by using any concept as inherent in everything. In fact I believe that God, in the sense I’m using it, creates, emphasizes, celebrates uniqueness. The great mystery is the powerful, the wonderful combinatory affect of all this uniqueness into one pulsing living whole.

Nothing is outside it. Nothing is rejected. Everything is held in its sacredness, in its true divinity without sacrificing its own distinctiveness. Matter is energy. Energy is matter. When one shifts to the other, the divinity, the sacredness it carries is not lost but transferred. How could it not be? Therefore the distinctiveness which it has created remains as it shifts in form and kind.

I suppose I could argue, maybe I am arguing that this proves a life beyond death. Maybe. Who knows? Kate. Kep. Dad. Mom. Regina. They know.




*Set and setting respectively refer to the internal and external factors that influence your psychedelic experience. “Set” is a reflection of your inner climate—your mood, personality, beliefs, perceptions, and so on. “Setting” refers to all that’s going on outside, such as the people around you and their behaviors, the music playing, the smells and weather in the air, even the cultural forces that aren’t as readily visible. Bailey Elyse, Double Blind, Oct. 2, 2020


**agnostic (n.)

1870, “one who professes that the existence of a First Cause and the essential nature of things are not and cannot be known” [Klein]; coined by T.H. Huxley, supposedly in September 1869, from Greek agnostos “unknown, unknowable,” from a- “not” (see a- (3)) + gnōstos “(to be) known” (from PIE root *gno- “to know”). The coinage is sometimes said to be a reference to Paul’s mention of the altar to “the Unknown God” in Acts, but according to Huxley it was a reference to the early Church movement known as Gnosticism (see Gnostic). The adjective also is from 1870.

I … invented what I conceived to be the appropriate title of ‘agnostic,’ … antithetic to the ‘Gnostic’ of Church history who professed to know so much about the very things of which I was ignorant. [T.H. Huxley, “Science and Christian Tradition,” 1889]

The agnostic does not simply say, “I do not know.” He goes another step, and he says, with great emphasis, that you do not know. [Robert G. Ingersoll, “Reply to Dr. Lyman Abbott,” 1890]  etymonline