The Haudenosaunee First Nations people, or Iroquois, tell a creation story that begins like this:

Sky Woman lived on Sky Island, far away on the other side of the clouds. Her husband, whose name was the Ancient, had dry, withering bones, and he grew jealous when Sky Woman became pregnant with their own child. In his anger, he uprooted the Tree of Light whose glowing flowers lit all of Sky Island, and he pushed Sky Woman through the ragged hole where the tree’s roots had grown.

Sky Woman fell through the heavens, all the way down to the primeval waters. Birds flew with her to help slow her descent, and then, in the sea, a mighty turtle caught her on his back. Muskrat brought her some dirt from the floor of the ocean, and Sky Woman danced and sang to turn that dirt into the whole world, also known as Turtle Island, where she gave birth to a daughter who would continue the process of creating the world.

This story comes from a matriarchal people in a land where hypnotically green hills undulate along serpentine lakes. My mother lives in a fold of those hills, a valley where time runs strangely and a different sun shines through the clouds. Last time I visited, I asked a Haudenosaunee woman how her creation story feels different in its original language. She looked off into the distance and said, “It feels clear, and bright, and like every word is the perfect word.”

Which brings us to the news today, in which a federal judge named Brett Kavanaugh finds the foregone conclusion of his Supreme Court nomination suddenly in doubt, due to allegations against him of sexual assault. The judge is now the judged, and he doesn’t like this turn of events. He’s supposed to be the honorable one, handing down judgments from on high. But with no dais to hide behind, he acts like a drunken high school jock who can barely string slurred sentences together. He displayed his rage on live video, perjuring himself for all to see in an attempt to discredit Dr. Christine Blasey Ford’s testimony against him — trying to silence her much the way she describes her attacker doing. He sounded muddled, and dim, and like every word was the wrong word.

When the Ancient attacks Sky Woman, he destroys his own source of light. Without the goddess, he remains alone in a darkness of his own making.

But the assault also liberates Sky Woman. She is, in a sense, born through the wound in the ground of Sky Island. The trauma frees her to do creative work, dancing and singing to make the earth. Perhaps Dr. Ford was similarly born through the wound of her assault. The experience seems to have shaped her world, and, like Sky Woman’s, her story sounded clear, and bright, and like every word was the perfect word.

The Haudenosaunee people live in a world made by a goddess. They created a thriving society where women owned and inherited property. Women appointed and removed the chiefs who conducted diplomacy. I imagine those women asked themselves questions: Would this man serve his own urges, or would he serve the greater good? By answering those questions, they created their world.

Sky Woman’s story happens every day. The Ancient continues to rant and rave, and Sky Woman keeps dancing Turtle Island. In smaller ways, we all make our worlds, for ourselves and others. Sometimes choices are complicated. Sometimes they are astonishingly simple.

In Greek mythology, the goddess of spring is Persephone. The Greeks imagined her as the green miracle of rebirth, the effervescence of all melting streams, the archetypal Maiden. Daughter of Demeter and Zeus, Persephone blushes the land with warmth after winter.

Hades, however, lord of the sunless underworld, wants her for himself. Hades slinks up to Olympus to locker-room-talk it over with his brother, King Zeus, who has the unholy gall and/or stupidity and/or brain damage and/or evil to suggest that Hades should abduct Persephone when Demeter is distracted, because Demeter — herself the goddess of harvest and the fruitful earth — probably won’t understand. So Hades bides his time in the shadow-realms until Demeter steps away. Then he bursts out with a wind of corruption, his chariot opening a gash in the ground and his beady eyes squinting in the sun. He grabs Persephone and drags her back down to, as they say, make her his bride. No proposal, no planning, no celebration. This “marriage” is nothing but rape.

Back on the surface, Demeter hears her daughter scream in the distance. Demeter’s mighty heart seems to fall in on itself, and she races over the world in a desperate search. Think of that vast anguish: the Great Mother’s Great Daughter is missing. Terror and grief threaten to split her open, like the chasm Hades left in the earth, and no one but no one dares tell her what happened. After nine days of this, Demeter begs the sun for help. The sun admits he witnessed the crime. It was Hades — the villain! — and Zeus — no, that can’t be, not her father… can it be? — but then the sun mansplains to Demeter that she should calm down and relax because Hades is a good guy. Demeter’s rage goes critical. It mushrooms white-hot. It swells, it explodes, it blisters the land with her fury.

Nothing grows. Crops shrivel. Harvests fail. People starve, stop sacrificing to the gods. This threat to Zeus’s base finally gets his attention, and he implores Demeter to calm down already. Teeth set, she declines, demanding the return of Persephone, as in yesterday. Ok, ok, says Zeus, just stop whatever this is that you’re doing. Zeus barks at Hades to release Persephone. Hades says he will, but first he gives Persephone a ruby-red pomegranate seed. That tiny shock of sweetness and tart explodes on her tongue as Hades springs his trap: she now has to spend half of the year with him underground, when the earth will feel the bite of winter.

Older men deciding the sexual fate of young women. Male oblivion to a mother’s love, to the need of all women for respect and autonomy. Indifference to the pain of victims. These themes sound so familiar because they are. They play out every day, in movies, tv, the internet, the news. Hades hovers over every act of sexual predation, from lewd comments to copping a feel to rape. Sexuality expressed as an exertion of power represents an irruption of the forces of death, an ending of innocence, a stifling of potential, and someone’s personal induction into a psychological shadow-world between life and death.

As a metaphor for sexual initiation, this myth stinks. Notice how the story demands perfection from Persephone while indulging others’ loathsome behavior. Zeus can plan his own daughter’s kidnapping and rape, and Hades can carry out those crimes on his niece, but if Persephone so much as eats a pomegranate seed–well, see? she took the payoff. Maybe she had too much to drink. What was she wearing that day? Those togas are just asking for it... And here is where young women make their mental notes, consciously or subconsciously: I better be perfect, or I’m going to hell. No! Enough! So what if she ate a pomegranate seed? She hadn’t eaten anything else for days, she was locked up and assaulted by her uncle, she was in pain and barely able to sleep, too tormented by trauma and the shame of her own helplessness and not knowing what new terrors approached. Persephone owes no explanation to anyone, not for the attack and not for the pomegranate.

I know of no mythic tradition other than Greco-Roman that feels the need to portray Spring being kidnapped, raped, and held hostage by Death. Greek myth is one of the deep rivers that feed the roots of western culture. Their stories became enshrined as our stories, as surely as the ideal of democracy became our ideal. They float below the surface, in what we commonly call the subconscious mind, that vast, intricate, continual simmer that handles all your body’s squishes and rhythms, and all the skills you’ve learned so well that you no longer need to think about them: walking, talking, doing the dishes, world views, and beliefs, including all the uglies: misogyny, racism, homophobia. But subconscious patterns can change. The conscious mind can reshape the subconscious.

Patriarchy, as Hades and Zeus exemplify, targets women and children and people of color and the LGBTQ+ community and members of vilified religions in order to keep us afraid and compliant, but in the process it wounds the patriarchs, too. Demeter’s rage hurts the sky god himself. But more directly, power causes brain damage. People in power lose their capacity to empathize, to imagine into the viewpoint of others. They lose the capacity for love. No wonder so many sexual harassers simply have no idea that their “advances” are actually aggression, or that their desire for sex is not shared by their victims. Nor do they register or care about their victims’ fear. They need radical re-training in basic compassion.

Incidentally, creativity thrives in a climate of trust and support, when we feel safe enough to take risks, when we don’t have to use all our energy for survival, when we’re not coerced into roles for which we have no aptitude or desire. The myth mirrors that. When Demeter and Persephone are left alone to do their thing, the world flourishes. When they fall under attack, the earth withers.

In studying Persephone, some mythologists catch echoes of a time when perhaps she ruled the underworld alone, when she reigned over the dark, mysterious realm of the dead. But how could a single goddess oversee death and new growth? Isn’t that a contradiction? Not at all. The Queen of the Underworld governs the dark depths that support all life. She guides the entire cycle. Hades makes death seem a terror, a defeat, a violent seizing, but the deeper truth of Persephone is that life is a miracle, like the coming of spring, and death is always a peaceful return, no matter its outward circumstances. Persephone simply turns the wheel. She pushes up the green shoots after winter, and she blesses the dead when they cross her threshold.

A few weeks ago, driving through the forested hills of northern Pennsylvania, I saw a bumper sticker that read, “Not Mother Earth, It Was Father God.” I almost choked on my latte.

The night before that drive, a man in Las Vegas had placed himself high in the sky with a cache of weapons and ammunition, looking down over a dancing mass of music fans through the mono-vision of a rifle scope. From that position as far as possible from Mother Earth, he rained down pain until raw red blood ran from hundreds of broken bodies. This was a country music festival. Not urban, not techno, but music of the country, music of the land. The shooter claimed dominion over the earth, as the Book of Genesis instructed him. He also lived out the western myth of male, militaristic monotheism: one and only one, high above the world, in charge of everyone, especially their deaths. A.k.a. Father God.

The bumper sticker explicitly tried to deny the sacred nature of Earth. Mother Earth, the sticker claimed, is not divine (and therefore neither are earthly mothers, nor women). Only the father is a god (and therefore normal fathers are divine and so, by extension, are men). The sticker sought to silence, erase, and diminish Mother Earth, the better to continue Father God’s agenda of exploitation, ownership, and coercion. This is what fake news actually looks like: monstrous lies on which monsters build hollow, violent power structures. The same hollowness yawns inside Harvey Weinstein and all his ilk and inside our sexual predator president. Surely it echoed inside the Las Vegas shooter.

I hope it goes without saying that no penis is any more or less sacred than any uterus. Both channel life forces. Both represent the powers of creation and creativity. Yet the Father God thunders that no one should have any other gods before him, that no one shall see beauty in any graven images, meaning sacred statues of other divinities. No one gets attention except himself. Everyone else, according to his twisted ego, is false, wrong, nasty, bad.

In reality, however, life balances perfectly between the intertwined magic of earth’s soil and water, and the sacred sky energies of sun and air. We are equally the children of Mother Earth Goddess and Father Sky God. Neither one alone could make the family of life. Neither one takes precedence.

Mother Earth is true news, real news, solid news, up and down and all day long. She is an image of the fecundity and life-giving nature of Nature. She tempers the blind, racing madness of monotheism with her slow gestational transformations, her cyclical solutions, her abundance, her skill at weaving intricately complex and diverse ecosystems, and most of all her wisdom.

Gods and goddesses are not literal beings who patrol the clouds. They are citizens of the imaginal realm where they catalyze our mortal hearts and minds, helping us apprehend particular inflections of the divinity that streams into existence through all that is in every moment. The sacred cannot be reduced to any god or goddess, but all gods and goddesses show aspects of it. This can be extremely useful for living a more meaningful life, but it can be extremely dangerous when imbalances such as monotheism take over.

It wasn’t Mother Earth who gave us an obscene form of capitalism that despoils the planet and concentrates wealth in the bulging wallets of a tiny minority. That was Father God. It wasn’t Mother Earth who saddled us with technology addictions and the threat posed by artificial intelligence. That was Father God. It wasn’t Mother Earth who gave guns more rights to fire than people the right to stay alive, who grants far more money to the military than to education and healthcare combined. That, too, is Father God.

The bumper sticker had a pronounced defensive tone. Whoever attached it to their car must have felt that the old meme needed repeating, which suggests that its metaphor has weakened. That makes this a dangerous time, as the news makes plain every day, a time of spiritual crisis and transition. Unsavory characters exploit power vacuums such as this, including pussy-grabbing presidents who howl their lies on Twitter.

This is a time to imagine the Goddess, to call on her, to serve her. She will outlast the hollowness of monotheism. She came into being long before it did, and she’ll still be here long after we all fade from memory’s last memory. Even the longest human life lasts only a flicker for her. We rise from her soil and from her soul, we look around in astonishment and grandiosity, then we sink back into our source.

Unquestioned myths and scriptures work on us below the surface, without our conscious awareness. We act them out blindly. But when we engage with them, when we meet them fresh and see past their hypnotic familiarity, we can change them. We can re-create them.

Genesis opens with the conceit that a lone Father God created the world and humankind. It denies, devalues, and de-legitimatizes Mother Earth from page one. But the Father God doesn’t seem up to the task of single parenting. In his fury at Adam, he spits blunt words like bullets: “For dust thou art,” the bully god sneers, “and unto dust shalt thou return.” That venom would fit neatly into a presidential tweet, in its character count, its violence, its lie, and its strategy of shaming.

The Goddess, however, might address Adam differently. Sometime when you find yourself near trees or river or ocean or hills, listen close for her quiet voice: For living earth thou art, my child. To living earth shalt thou return.

When my mythologist tribe visits town, I like to pour Chardonnay from a vineyard called True Myth. The wine goes down like nectar, a goddess adorns the label, and the name always makes us laugh, because we share the conviction that no, myth is not literally true, but yes oh yes, myth is truly true, deeply true, soul-true. In other words, myth tells lies to tell the truth. Myth reveals its truth not in the literal facts of its images, but as their meaning cloaked in metaphor.

For example, who is the goddess on the wine label? The bottle makes no overt introductions, but the prominent word “true” reminds me of Aletheia, the ancient Greek goddess of truth. Aletheia doesn’t embody only the kind of truth regarding facts and data; she also personifies disclosure or revelations. Aletheia reveals what had been hidden.

The Greeks mythologized lies, on the other hand, as the Pseudologoi, or False Words — a nasty horde born of Eris, the goddess of strife. It’s easy to imagine the Pseudologoi as stinging winged beasties, especially these days when they swarm from the mouths of the president and his apologists. But there’s also a different tale that tells of a single goddess named Pseudologos. As the story goes, when Prometheus was making Aletheia in his workshop — the same divine studio in which he fashioned humankind — Zeus summoned Prometheus away from his work. Prometheus’s ambitious assistant Dolus, whose name means trickery or deception, set about making a copy of Aletheia. The copy’s features and radiance matched Aletheia’s exactly, except that Dolus ran out clay before he could make the copy’s feet. When Prometheus came bursting back in, he stopped in his tracks, breathless at the copy’s likeness to his own work and greedy to garner the glory for creating both goddesses. He hurried them into his magic kiln, and when they came out, glowing hot from the fire of the gods, Prometheus breathed the spark of immortality into both of them. They both exhaled, and then Aletheia walked with slow, steady, measured steps, but Pseudologos could only stand still, because her legs ended in stumps.

Have we not all faced difficulty in distinguishing truth from lies, and plagiarism from originality? Even clever Prometheus fell for the trick, and we are but muddy mortals. And notice how the blurring goes both ways: lies can seem so much like truth, and truth can seem so much like lies. Both are sculpted from the same clay. Both are equally alluring. But Pseudologos has no feet. She has no firm foundation in reality, and she cannot move on her own. She needs the aid of accomplices. Isn’t it interesting that her existence springs from an excess of ambition, in both Dolus and Prometheus?

Aletheia, on the other hand, has an independent existence. She stands on strong, supple feet. The solid earth supports her. She doesn’t back down. Careful and conscious, she neither rushes to judgment nor jumps to conclusions.

See how mythic images raise the ante on everyday metaphor? Magical, fantastic, and full of wonder, myth bursts with gods, goddesses, and creation on cosmic scales. Mythic imagery doesn’t just tell lies to tell the truth; it tells fabulous lies, huge lies, amazing lies.

Fake news works on a similar principle. It, too, tells big lies, and its lies also have some deeper meaning. For example, consider the slander that circulated about Hillary Clinton and the pizzeria during last year’s election season. The facts of the story were patently ridiculous, but the deeper meaning that many of us ignored — myself included — was that Clinton had a real image problem, and that some voters loathed her with a malicious, toxic furor. Then there is the story about Donald Trump’s visit to Russia, and the prostitutes peeing in a Moscow hotel room. The meaning of the story is that many people believe the president to be a dirty conman who treats women like commodities and is in bed with the Russians, financially and politically. But we don’t have all the evidence yet. This story might turn out to contain literal truth as well, aka true news.

Fake news scratches the age-old itch of myth — a deep desire to believe the unbelievable, to participate in magic, to thrill along with a flight of imagination. But fake news is not true myth. The truths of fake news are passing, ephemeral things, as fleeting as the headlines, and their lies are designed to manipulate.

Our slippery times speak in slippery terms: alternative facts, reality tv, infotainment, misinformation, post-truth. Each is a euphemism for the ugly fact that money-mongers lie to gain, preserve, and augment their power. Fake news is a powerful weapon in their arsenal. Fake news lies to drain us of our power. Myth lies to remind us of our power, here and now and always.

Our power begins in recognizing and discerning between Aletheia and Pseudologos. Does a story arise from someone’s ambition? Who stands to to gain from it, and how? Does it stand on its own, or does it require co-conspirators? Is it a near copy of the truth but missing a crucial detail? Does the story rush itself? Does it lurch away from scrutiny and race ahead to tell more false words?

Myth tells lies to tell the truth. It can even tell lies to tell the truth about telling lies. Maybe Aletheia and Pseudologos aren’t so much two distinct beings, but two ends of a gradating spectrum. Maybe the more truth a story contains, the stronger its feet grow, the further it can stride. Maybe the more falsehood a story contains, the more its feet thin into mist and blow away.

On the True Myth wine bottle, we can’t see the goddess’s feet, but the label proclaims, Her Secret Is Patience. May Aletheia share more secrets with us. May her strength and beauty walk with us, along with her patience and wisdom.

Once upon a time, King Pentheus of the Greek city of Thebes worked himself into a froth, because a new god named Dionysus had called the city’s women into the hills for drinking, dancing, and love-making. Pentheus could not abide this, especially the female revelers.

“When women get to celebrate with gleaming wine,” he fumed, “there’s a ritual that’s gone rotten.” He jailed all the truant wives he could find, swore to hunt down the others, to “capture them in iron traps,” then to sell them or enslave them himself. But first he felt oddly compelled to find a stranger who had arrived in town, a man with flowing, perfumed, golden curls and “rosy, wine-flushed cheeks.”

The thought of this effeminate stranger filled Pentheus with rage. He had to find him, would find him, did find him. He handcuffed and interrogated the stranger, then, shaken by the stranger’s uncanny replies and otherworldly gaze, threw him in the palace jail. But the stranger was Dionysus in disguise. And Dionysus is the life force personified, along with all his women — his maenad companions. Pentheus, in his fury, forcibly suppressed the life force. He tried to contain, control, and silence that elemental power.

This story is 2400 years old, written by Euripides in a play called The Bacchae, but Pentheus still stalks among us. He goes by different names these days, but lately his face has been all over the news:

• On June 2, Judge Aaron Persky and a rapist named Brock Turner colluded in a Penthean attempt to silence a woman known as Emily Doe who had indulged in Dionysian drink and dancing. A jury convicted Turner on three felony accounts for assaulting Emily while she was unconscious — he seized control over her helpless body — but the judge sentenced Turner to only six months in jail.
• On June 10, Kevin James Loibl equipped himself with two handguns, a hunting knife, and two extra magazines of ammunition to kill the unarmed, twenty-two year-old singer Christina Grimmie. Grimmie’s voice sounded like Burgundy wine before Loibl silenced her.
• On June 12, Omar Mateen, armed with an assault rifle and a handgun, slaughtered 49 people at the LGBTQ nightclub Pulse, which is basically a temple to Dionysus. Mateen stilled those dancing bodies.
• On June 16, Thomas Mair shot and stabbed to death Jo Cox, a 41-year-old, unarmed British MP who had stepped out into the world, into the halls of Parliament, where she wore a bright red maenad dress and raised her voice in support of refugees and of Britain remaining in the EU.

See how easy it is to put these events into a nice, neat list? As though each crime were just-the-facts-ma’am, and not a nexus of collective heartbreak radiating out from the scenes of violence. After the news about Jo Cox, I reached a point of numbness, right in the center of my chest. I couldn’t process more pain, I couldn’t feel, not so soon on the heels of Pulse. So much brutality, targeted at so many beautiful, defenseless people. These victims defied repressive rules that dictate proper behavior, so Pentheus attacked them. He controlled their aliveness by ending it.

The life force will not stand for this. The life force demands to live. It demands connection, expression, release. Back in Thebes, Dionysus wasn’t in prison for five minutes before an earthquake shook the palace down and lightning struck, burning all the timbers. Dionysus strode out untouched, stepping easily over the rubble and through the smoke, summoning the women back to his side.

The spirit of Dionysus also broke out of jail when Emily Doe released her victim statement from the trial. Her life force burst free in her evocative words, and America roared in outrage. Dionysus escaped when tributes to Christina Grimmie flooded the internet, and her voice reached millions who might not otherwise have heard her. Dionysus roared after the tragedy at Pulse, when Democrats in the Senate lifted their voices in a 14-hour filibuster and then those in House staged an overnight sit-in, demanding sanity in gun regulations.

Dionysus shook the UK after Jo Cox’s murder, too. But Pentheus marched back, goose-stepping across Britain and bellowing lies about independence and refugees. Really he wanted independence from refugees, freedom from having to help people in need. Pentheus scorns interdependence. He got his way, for now. Britain voted for rigid borders, for going it alone, for severing a life-giving connection.

In the story, Pentheus thinks that the life force he wants to kill is outside himself, outside his whole city. In reality, Dionysus is within the city walls, within the palace, within Pentheus himself, even though Pentheus savagely represses his own capacity for connection and expression. He is terrified of and disconnected from his own life force. His aggression is his self-hatred. And sure enough, his violence boomerangs right back home.

After Dionysus left the jail, he lured the king to the forest to spy on the women’s revels. The women ripped Pentheus limb from limb, then they tore his limbs to shreds. He got his wish for disconnection. The maenads disconnected him, part by part by part.

It’s a chilling end to a chilling tale, like the headline news this month. Pentheus is what happens when anyone acts out their fear, fury, frustration. Dionysus, on the other hand, stands ready to assist with the creative expression of those big feelings, or to help come up with innovative ideas for changing the situation. Emily, Christina, everyone at Pulse, and Jo all demonstrate how to express and address feelings, rather than act them out.

Dionysus is the life force personified. The life force creates. Pentheus is fear. Fear blocks, stops, controls, contains. As surely as Dionysus lives within us all, so does the tyrant king. May the maenads do their grisly work every time he rises.

 

February 11: Day 0

Tonight Stephanie and I were moaning about how busy the next month and a half will be, and as we talked, we asked the tarot cards what they thought of the busy schedules. I was particularly keen to get their opinion on a new writing project I wanted to start even though I had no idea where to find the time. The cards cleared their collective throat, then said:

Talk about loud and clear! Fortune muses, “Yeah, this could be cool.” Death chimes in, “But something’s got to give, you have to let something go if you’re going to make room for a new project. You’ve got to shed the outworn skin in order to grow.” The Oracle Within: “Fill pages, fill pages, fill pages. See how I’m a full page? Do like that.” Ok. Right. Yes. I get it. Thank you, cards!

So something had to give. I immediately thought of Facebook, and the time I spend every day scrolling through that endless distraction. I thought of the new journal I bought for the project. A scheme formed all at once: I’ll give up Facebook for 40 days, and in the first hour of each of those days, I’ll freewrite for the project in the new journal. After 40 days of writing, or a full journal, whichever comes first, I’ll go back to Facebook. Lent started this week anyway, right? The project begins sort of around Lent, and ends sort of around Easter.

February 12: Day 1

This morning, chatting with Adrianna, I mentioned that today is my first day of a Facebook fast. She said, “Mm-hmm… wait, what?? Did you say Facebook fast? Oh my God, you just blew my mind!” I told her I’d woken up in the middle of the night and reached for my phone before remembering. She gasped and said, “What did you do??”

“I put the phone back down.”

“And then what??”

“I just lay there.”

She gave another gasp, shuddery and shivery, like at the end of a spooky story.

February 13: Day 2

Impulse: Reach for the phone.
Response: Pull your hand back.

February 14: Day 3

Wahh! I feel lost, lonely, cut off — but cut off from what? From voyeuristic eavesdropping, from the desperate hope for a puppy video.

It’s like I hauled myself up out of a river — maybe the River of Time — exhausted, soaking wet, panting in a heap on the bank. And isn’t time one of Facebook’s main metaphors? Facebook generates a time-line for each “user”– meaning each addict, each of us junkies. A Facebook addiction feeds a larger addiction to the conceit of time. And I do mean “feeds.” Facebook provides everyone their very own feed — but what’s the food? Distraction, diversion, outrage. Am I not calling this a Facebook fast?

But still, wah!

February 15: Day 4

Facebook who? It’s fading. Feels less like a fast and more like waking up.

February 16: Day 5

When I pick up my phone to call or text someone, my thumb still feels the muscle-impulse to press the Facebook icon. I only feel cut off anymore when other people in the room pore over their phones and I sit there, twiddling my idle thumbs and watching everyone else having their out-of-body experiences.

Because that’s what it does: it pulls your life energy out of your body through your eyeballs and holds it hostage in the 2-D world of The Screen. There’s a shrinking of awareness, a confining, a narrowing of the horizon down to the size of the responses made possible by whatever the interface allows — Like, Share, Type Something Here.

Facebook is a modern-day deity, a member of the tyrannical pantheon of social media gods and goddesses. Instagram, Twitter, Pinterest, all the billions of dating sites, they all feed (that word again) off the attention of their acolytes. They reward that attention by bestowing attention — the more active you are, the more people see your activity. The currency of the exchange is attention. If that’s what we value, ok, that’s what we value. Is that what we value?

Like all gods and tyrants, the media deities are best approached with alert awareness. They misbehave when their privileges go unchecked.

Like all gods and tyrants, they can be deposed.

March 5: Day 23

There’s more space. The horizon extends further, in every one of those three-hundred-and-sixty degrees. Is Facebook a horizon blocker? It’s certainly a drain. It siphons energy I could use for other purposes.

Instead of looking at Facebook in the middle of the night when I wake up, I’ve started texting myself thoughts, notes, ideas. In the morning I read them and think, “Where on earth did that come from?”

March 29: Day 47

One more day to go. Three empty pages left in the journal. They will fill tomorrow morning. I didn’t write every day, but as of tomorrow, I’ll have written for 40 of the last 48 days. Not that the project is done. It’s a journal full of raw material. Soon it will be time to find out what it would like to become next.

March 30: Day 48

I broke the fast today. Facebook Breakfast, I guess. I knew I had to do it, in order to post an announcement for the Luna Review, but I kept putting it off. In the morning, I thought, “I’ll wait until the afternoon.” After lunch, I thought, “Just a few more minutes.” Finally, in mid-afternoon, I opened a tab on my browser. I typed an f. Autofill took care of the rest of the URL. I posted the announcement I needed to, looked around for maybe five minutes, and closed the tab. It felt oddly boring after all this time. Anticlimactic.

March 31

Last night I woke up in the middle of the night, too sleepy to get up but too awake to sleep. I picked up my phone. 3:17 AM. I glanced at email then thought, “Hey, I’m allowed to look at Facebook again.” My thumb was already moving toward the icon as the idea rolled around, but then I stopped. All at once, all in a rush, I realized what had really changed in the last month and a half.

In the past, unwelcome visitors like anxiety and hypochondria had often haunted my middle-of-the-night wake-ups. But since the Facebook fast, my nights had become quieter, more spacious, more peaceful. They had become the place where I text myself ideas whispered by the sparkling dark, the stillness where I can watch Michael, my bbf (beloved boyfriend), sleeping in the dim light like an archangel at rest. With my thumb hovering over the Facebook icon, I knew I was about to give up that magic. I was about to give my nights back to the low-level madness of the feed. I set the phone down.

The dark blue body of the Egyptian goddess Nut (pronounced noot) arches over the world, feet on one side of the horizon and hands on the other. Her skin is covered with stars. Then there are the Norse goddess Nott and the Greek goddess Nyx, both of whose names mean “night.” Both dress in black, both ride across the starry night sky, drawn in a black chariot or on the back of a magnificent black horse. To imagine any of them is to imagine night as Night, a being whose quiet, dark company can refresh and restore. They dilate the pupils, widening the eyes the better to admit wonder, starlight, and shadows.

Night goddesses don’t ask for much, but they do insist on visiting. Actually, we visit them, every evening when our zip code rolls away from the sun and out to face the reaches of space. Night holds the dark half of the planet in the palms of Her cupped hands, at all times. She’s always there as we move into, through, and out of Her domain. When in Night, we’re in all the way, and Night is all the way in us. It’s Night outside, Night in the kitchen, Night in the bedroom. Night within blood vessels, in the synapses between neurons, inside every cell membrane in all of our bodies.

Impulse: Reach for the phone.
Response: Pull your hand back.
Then What: Bask. Relax.

When I moved to Santa Barbara, one of my friends asked me if I’d like to work as a guide for her events company, shepherding groups of visitors around to various destinations. A guide? I thought. For travelers? Something gleamed at the corner of my eye, like a golden, winged sandal whizzing past. My friend continued: I’d have to beguile the visitors with stories about the area, and I’d have my phone pretty much grafted onto my hand to receive and relay last-minute changes to itineraries. I couldn’t help but think of Hermes — the guide of souls, patron of travelers, the speedy, talkative (text-)messenger of the gods. How about it? he seemed to whisper. I said, “Absolutely.”

So I’ve been playing mother duck, leading visiting executives around. Hermes relishes hanging out with all that money. He’s the god of commerce and thieves, after all, and his sandals and caduceus are made of gold. I love how the two serpents climb that winged wand, moving together, moving apart, moving together, moving apart, always in perfect synchrony. They rise in tandem as though lifting each other. Serpents symbolize fear, but also wisdom and rebirth. In the caduceus, they transcend their limitations; they rise up off the ground toward the golden wings. An image of evolution, they even look like the double helix of DNA. But they climb the magic wand of a god, so they also suggest the dazzling surprise of psychological and spiritual growth. Soul evolution. And their image has a unique form of gender fluidity — phallic, but also sinuous and circular. They side-slip all attempts to label them as masculine or feminine. Their relationship is a relationship of two, that’s all the image says.

Anyway, one night last week, after I guided a board of directors during the day, another friend asked me to go with her to get her first tattoo. I picked her up and drove her to an ink den straight out of central casting: everything in black and red, unshaven but heavily tattooed personnel, a gluey residue coating the binders of clip art. The tattooist scheduled to draw on my friend hadn’t shown up because someone else who worked there died that day. They assigned another tattooist to my friend, a gentleman of maybe 60 wearing an Iron Maiden t-shirt and coke-bottle glasses with thick black rims. He injected ink (subcutaneously) into my friend’s foot (the lowest part of her body) until a dragon appeared there (a creature that inhabits caves and underground lairs). Down, down, down I went, from the luxurious realm of CEOs, into the earthen underworld. Meanwhile three other tattooists sat in a circle talking about their dead colleague, tallying up the many people they knew or knew of who died from combining Xanax and alcohol. Beside them lay a giant black dog, part Great Dane, part elephant, all black, all the way. I almost called him Cerberus.

Hermes, by the way, is the only Olympian authorized to visit the underworld. He guides souls around the earthly plane, sure, but more importantly he leads them to the kingdom of Persephone and Hades when it’s time to make that journey.

Once, maybe a year ago, I attended a writing group where we did a free-writing exercise about a childhood memory. I wrote about my old imaginary friends, and one of the other participants, a woman in her late sixties or early seventies, said, “That reminds me of my daughter’s imaginary friend, who only showed up when she was seven years old and in the hospital. She said his name was Hermy, and he came over to her room from the cemetery across the street.” I said, “Wow, that makes me think of the Greek god Hermes, the guide of souls.” The woman blinked at me, startled.

After the meeting she chased me down outside and spoke urgently, in an undertone: “Hermy stayed with her all the way until the end. She died the next year. She was eight.” She insisted that her daughter had no access to Greek mythology, would have had no possible way of reading or hearing about it.

Coincidence? If so, it’s a coincidence drenched with meaning. Maybe there’s a logical, linear, cause-and-effect explanation for a little girl’s imagination providing her with a friend and helper named Hermy, from a graveyard, at that time in her short life, and for her mother finding out decades later that the image of this friend has resonance far beyond her family’s experience. Meanwhile the woman wanted to know everything everything everything about Hermes. I told her what little I knew at the time, but it felt hopelessly inadequate. I couldn’t tell her what she wanted to hear: that her daughter was all right, that the girl lived on, that Hermy/Hermes had somehow made everything ok.

Now I know that, in addition to moving with ease to and from the underworld, Hermes also guides the way to growth, change, relationship building. He’s funny and fun, he loves tricks, and, being the messenger of the gods, he carries divine meaning and inspiration. He offers the gift of seeing the world with sparkle, with fresh eyes. To him, souls are as equal as they are unique. He accompanies CEOs around in their private jets, tattoo artists on the way to funerals, children across the great divide, perhaps entertaining them along the way with magic tricks. If I could talk to that woman today, I would tell her that I can’t think of a better friend for a little girl stuck in a hospital room, nor any better traveling companion.

Once upon a time awhile ago, I downloaded the dating app Tinder and set about swiping through photos of Gentlemen and Neanderthals. The next day, one of my “matches” texted. He was more articulate than the knuckle-draggers out there, but it seemed we weren’t going to connect. I thought, Whatever, and I didn’t text him the following day. The day after that, he sent this:

“Dear Daphne, I want you to know that i understand you try to maintain a respectable distance, but remember what happens: ‘a heavy numbness seized her limbs, thin bark closed over her breasts, her hair turned into leaves, her arms into branches, her feet so swift a moment ago stuck fast in slow-growing roots, her face was lost in the canopy. Only her shining beauty was left’ your choice is to face my ardor or become arbor. Yours in hot pursuit, Apollo”

Well. I don’t receive texts like that every day, let me tell you. He made me laugh, that’s 10 points right there; he cited a book, that’s another 10 for a total of 20 so far; and the book he cited was Ovid’s Metamorphoses, for a cool 10,000 points, enough for him to sail past the threshold required for a return text, with even a few points to spare. It was like the old Olivia Newton John song: “Let’s get mythical, mythical, I wanna get mythica-a-a-l…”

So yes, let’s get mythical. Especially since “Apollo” typed only seven lines of a five-page story. What he left out is that, having just slain the Python, the Roman god Phoebus (Apollo to the Greeks) swaggers around with his bow and arrows and makes fun of Cupid’s arrows for merely being able to “spark a bit of love.” Cupid takes umbrage at the sun god behaving like such a jerk and shoots two arrows: a golden one at Phoebus to fill him with love for the nymph Daphne, and a lead one at Daphne that makes her reject love. Phoebus chases, Daphne runs, and just when he’s about to grab her, she prays to her father, a river-god, to change her shape. Dad turns her into a laurel tree, but Phoebus loves her still. He kisses the tree and claims it as his own, and declares that it shall never drop its leaves the way other trees do, but will always keep its loveliness.

Juicy stuff. But the story is not about humans, right? In the text, the characters are taller than mortals and more beautiful. Their skin glows and their eyes don’t just reflect light but actually shine. They represent deep energies at work in the psyche. They are inhabitants of the domain of soul, aka the imaginal realm.

In this place of larger-than-life and more-than-real, Cupid is the god of love, or, the energy of divine love. This energy operates from above — outside the scene of most of the action. And don’t powerful forces sometimes work on us from outside? Phoebus, meanwhile, is a god of light, shot by a golden arrow (bright, beautiful, incorruptible) which gives him a passion for connection. And yet he moves around on the ground, so he is an image of the divinity of earthly love. Daphne is a nymph, a nature spirit, and she is shot by a lead arrow (dull, heavy, toxic) which fills her with alarm at the thought of connection. She is an earth-dwelling ego driven by empty fears that slow her down and stop her in her tracks.

Those are the players. Here is their play: Cupid (divine love) sets in motion a scenario where Phoebus (earthly love) pushes Daphne’s (the ego’s) resistance to the breaking point. Phoebus won’t take no for an answer, because sometimes the soul doesn’t care about the ego’s fear. And what happens then? Transformation! Ego can handle only so much of its own nonsense before it’s ready to change.

So Daphne turns into a tree. A tree? Yes, a tree! In a forest, a tree’s leaves and roots mingle with those of the other trees all around, exchanging chemical messages and forming a network of connections. Trees also connect heaven and earth: they take sunlight from above, turn it into sugar, and send it down into their roots; they take water from the soil and send it up into the leaves, where it evaporates into the air. Trees are a profound image of connectedness, side to side and up and down. That’s what Daphne turns into: a connected being.

Where are we so far? Divine love makes earthly love push the ego into an experience of its own connectedness. And then, when the ego transforms, the eternal radiance of the soul remains — eternal not in the sense of a clock that will keep running forever, but eternal in the sense of timelessness, of This, Right Here, the boundless Now that is the Always and the Ever. It’s the space where trees are beautiful, and where we’re present enough to realize it. That’s where Phoebus sees Daphne’s real beauty.

Phoebus changes too. For one thing he will probably think twice before making fun of Cupid again, but also the golden arrow pushes him into a deeper experience of love. Initially he just wants a hot date, but at the end of the story he loves Daphne’s essence, and his love is now nourishing; it’s a feast of photons that feeds her leaves every day. Although we should note that it was shining on her all along, regardless of her ability to relax and enjoy it.

I do wonder about Cupid’s take on the whole thing. Does he look down with self-satisfaction? Does it play out the way he knew it would, or does the tree thing surprise even him? By watching the events unfold, does he participate in them through his imagination, the way we vicariously experience our fictions? The way we participate in the great powers through our mythologies?

And what does all of it have to do with “real”-world relations? Maybe nothing. Divine energies roil and churn through us, but we’re also just people, with all our flaws and beauties. Then again, to glimpse the events of the world through the filter of myth a) is so much fun! and b) can open up the possibility of revision. Myth is always subject to rewriting, and recognizing the pattern at play is the first step in trying something different, such as pulling out the lead arrow and soaking up a little sunshine. Who knows how the story might go then?

All of which brings us back to “Apollo.” I should have sent him the preceding paragraphs the minute his message showed up, all in one gigantic text. Believe it or not, that might have simplified things! Instead I thought, Hmph! He thinks he’s a god and I’m a nymph? And I’m going to turn into a tree if I don’t cavort? We will see about that! Which meant the game was on. We met for lunch.

My mythology fetish didn’t seem to frighten him, but then again I didn’t unleash it all at once. At this point, though, we can consider it unleashed. The key thing now is that I have the intel I’ve needed all along for world domination. If anyone out there has any idea how to program things that will work on phones, let me know. It’s time to build a Mythic Tinder.