Surreal Christology (Part 2): The Mirror

It’s hardly surprising that mirrors get used a lot in magic; frankly they’re a bit weird. When we look at them they extend space, they reverse and they potentially distort. Whatever we think we look like in our heads, when we look into a mirror we are pushed into a dialogue between that internalised self-perception and the version of self represented in front of us. We may be delighted by what we see or we may become flooded by dysmorphia. Our dis-ease may be skin-deep or it may reveal deeper truths about who we want to be and how we wish to interact with the world around us. Whatever we think is driving us, if we see ourselves more fully we may be confronted by aspects of our daemon that are as likely to shock as they are to empower.

The magical use of mirrors can be manifold, ranging from aids for spirit evocation to scrying tools that allow the diviner greater access to their own unconscious processes. To explore a mirror nocturnally, via candle-light, is to journey to occult edges, and the practice of covering mirrors following a recent death alludes to a need to stabilise our environment in the midst of grief. Given the way they seem to play with the nature of time and space, it’s of little surprise that the Surrealists found them so fascinating.

hand_with_reflecting_sphere

Self-portrait in Spherical Mirror, 1935. MC Escher.

The Surrealists on occasion had mirrors explicitly within their art (often as puddles of quicksilver or mirrored melting clock faces) but more often their presence seems far more implicit. Via their use of depth of field and inversion, when we engage with surrealist art we can often feel that we are gazing at a reflection, with all the subtle strangeness innate to that process. Like the melting clock we are required to relinquish our hold on our sense of time and solidity; i.e. things get a bit wobbly and dream-like.

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Self-portrait: The Inn of the Dawn Horse, 1937-38. Leonora Carrington.

In many ways myth and mythic heroes can act as powerful mirrors for viewing ourselves. When we consider those stories or figures that we are drawn to, they can often reveal some significant aspects of who we are at both a conscious and unconscious level. While our initial attraction to a myth may reflect a need or a connection that seems quite obvious e.g. a promise of liberation or an exemplar of individuation, when we renew and revisit this process over time, arguably something subtler takes place. When we truly engage with and internalise these spirits, their strangeness starts to haunt and shape our dreams and outlook.

In terms of my own experience, while my initial flight into Christianity was largely related to my adolescent confusion about the fluidity of my sexuality and gender identity, the Queerness of mystery still managed to break through via my interactions with the myth of Christ. While recognising my personal projections onto the gospel narrative, I eventually uncovered in my reading of Jesus a blurry ambiguity that remains inspiring. Yes this was still the radical who threw over tables in the temple, but he was also the mother hen who wanted to gather the lost underneath his wings.

In a personal world where the versions of maleness, certainty and force made little sense to me, my own gnostic encounter allowed access to a gentler, more mysterious experience. This Christ became a mirror through which I could view myself more closely. Such looking can be far from comfortable, but over time it allowed me to engage with deeper truths about who I needed to become. For me this magical process of engaging with the Christ myth allowed me (somewhat ironically) to become accepting enough of myself that I no longer wished to call myself a Christian.

This Gnostic Christ seems to be asking me to both take more responsibility for my path, while at the same time doing less violence to the core of who I am.  This reflective process is most definitely a work-in-progress and has been far from tidy or pain-free. To walk a magical path requires that we “dare”, even when it means the willed deconstruction of those stories and heroes we hold as precious. This is a narrow road, but it holds the potential of liberty from the claustrophobia of childlike sentimentality.

Whichever mythic mirror feels most attractive to you, I would recommend revisiting it with a Zen-like state of beginner’s mind. Find some great art concerning these myths, or better yet create some art of your own. In my own recent explorations of the Queerer dimensions of Christ I have been inspired by some of the art on sites such as Kittredge Cherry’s  “Jesus in Love” blog. Often these creative explorations into the surreal and less-lateral aspects of ourselves provide us with gateways to discovery and the possibility of further evolution.

Find art that feeds your soul and allows greater insight into who you are and who you can become. Seek the Mysteries!

SD

3 thoughts on “Surreal Christology (Part 2): The Mirror

  1. Cris Cottrell says:

    “To walk a magical path requires that we “dare”, even when it means the willed deconstruction of those stories and heroes we hold as precious. This is a narrow road, but it holds the potential of liberty from the claustrophobia of childlike sentimentality.” Love it!

  2. Lunam Grove says:

    Truly thought-provoking on many levels, with the added gift of your personal reflections. A true holiday gift!

  3. zenelf says:

    Thanks for the positive feedback 🙂

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