One of the things about imagining small woodland animals, or their presence, with faeries and “little people” is that it’s not an untrue notion: specific manifestations of fae may be influenced by the local fauna, and communing/projecting self into the wild may induce/involve shamanic animal shapeshifting. That’s before you get to the local psycholococentrism.
Even this image, this visual thing in my mind, they are language, writing, and words.
The WtAW are also words and stories, experience is a discourse, a weaving textus. Language is magic and shaping of self & reality.
The distinction between self and reality—other, environment—it’s a refutation of empathy and responsibility.
* * *
Halthaya is of course something to combat, to resist, but maya can be, as well. K’s sense of the concept is less illusion than a lack of lucidity in a dream. Life & realms & dreams are dreams, or these experiences can be dream-like things, and that means you can get caught up in these dreams. Maya becomes delusion in losing or failing to attain lucidity—let alone failing to awaken.
That may be where I am right now: on the edge of lucidity, moving in and out of it in this dream. I think awakening would alter my ability to interact, to remain in the “normal” world—Maya leaves us characters and not actors, directors, etc.
K says that the ______ and ________ glimpsed the edges of this realm, dream, and the post-mortem passage. The ultimate reality they sought—even _________—is merely Chaos, which is the media of existence & its material, instantiating into individual realms and lives. ______ can have usefulness as a final transcendental sense of meta-existence, but those systems remain linear in conception and teleological, mistaking this realm as the only [actual place.] They do not consider the chaosmos, rhizomatic nature of experience and existence across multiple realities—i.e., the pan-dimensional nature of consciousness and life/spirit/incarnation. The perception of Chaos is taken as ultimate reality when it’s a part—a media for all realities. There is potentially no ultimate reality other than the whole breadth of the Multiverse—a matter of scale.
However, K reminds me that progress in those things requires time and practice and immersive awareness/experience. The notion of siddhi are useful here, and he points out that I have a warped sense of time in this life and during this period. Patience and continued practice—
But the maya of this realm, the nature of this dream-life draws me into slumber and being a character. Halthaya and maya are interconnected, and “maya” is maybe more cognitive drag and inertia, that which drags against the mind-spirit, and I think halthaya is more veiling. But the distinction may be more pedantic than significant—However, I think it may be handy to reject maya as sleep or lack of lucidity—the awakened/sleeping metaphor is still pertinent.
Mind you, scientists—especially astrophysicists—tend to mistake stellar scales as the ultimate representation (or mini-scale)—human scale is ignored, which is useful for getting human culture to think on other scales, but it’s still a limitation.
Siva dancing to the drum—the rhythm of the realm.
Angus is a pathway into forms of knowledge and power—and freedom, selfhood/performance/identity—he and I are both “of” “Mabon”—
Glamour is action, choice, performance, doing
It is joy and dancing. For us, glamour is light shining into the world. (However, the magic of ___________ was demonic—Dark Host-augmented by the demon he cloaked his soul/let into himself—and there are likely other magics out there, as well.) (Stars, shadows, and Chaos—)
(Seidr & Chaos–)
But there is more to Angus than Glamour; there’s a substantiality to what I want to touch. It’s whatever makes Angus Tuatha de Danaan and a god and not just sidhe or like that. There’s some weight in the Wyrd, in that further existence into & through Chaos (WtAW?)
You are sensing existence and experience, a path and weaving of self across many realms, lives, and dreams—the connections cultivated by my wisdom and magic and my cunning and my choices. Loves, stories, family & friends, but also how I have forged my self into what you’re calling Chaos into the worlds and dreams.
Forging your Wyrd into the Tapestry and reinforcing Self in the face of things.
Confidence and cunning, [Crowess]—confidence & cunning. As it has always been. It is easy to have those as Angus’s kin—but less so with the parents and circumstances you had there. The shallow courage of the privileged is nothing. But you have raised yourself and trained yourself and built at something better than what the ______________ left you. You have always been my child—but you sense that circumstance is not reality, is not action.
You have noted the world’s stillness and your movement, but it works the other way, as well. Turn metaphors to your advantage. Never become slaves to them. There is halthaya, [Crowess.]
Are we metaphors?
No. We are people and ideas (of people). Metaphors can become people and things. But those are simple, dangerous beings. (elementals, e.g.,)
 Lococentricism looks at the notion of place while psycholococentricism looks at the effects of locale on psychological development, identity, and so forth. I’m probably mis-remembering the actual critical term for the sense of place as it relates to identity and emotional development.