Mischievous imps blowing invisible darts that stoke human passions and spin them out of control, moving twigs a few inches across the forest floor providing links in conflagrations that would not otherwise occur, plucking the strings of nature to produce crescendos of catastrophe. Zen-mathematician wizards dancing in their ice spheres high in the Vaznal Mountains, solving ever-deepening riddles of sound and sight and sensation, weaving order from the chaos the Loci imps foment. Winged muses carving sensuous stories from the clouds and celebrating the lives of those from whose dreams and tribulations they were born.
A fiery giantess is held captive in a hollow mountain. A sea serpent’s breath inspires the priestess of an island oracle poised above a chasm beneath which it sleeps. City-states are at war; slaves, led by a charismatic general, are in uprising; dictators and warlords are vying for power; neighboring kingdoms and empires are strategically courting local clients in pursuit of regional hegemony or outright conquest. Human avarice has strained the natural context on which it thrives. And ordinary people in extraordinary times, caught within the vortex of the powers that both surround and comprise them, navigate those turbulent currents.
Follow the adventures of Algonion Goodbow, the magical archer; Sarena of Ashra, the young girl at the center of this epic tale; their friends and mentors, guides and adversaries, as they thread the needle of great events, and discover truths even more profound than the myths of legend and lore. Discover the truth of fiction and the fiction of truth; celebrate the fantastic and sublime, in this magical tale laden with rich echoes of world history and world mythology, informed by blossoms of human consciousness from Chaos Theory to Thomas Kuhn’s theory of paradigm shifts, from Richard Dawkin’s Meme Theory to Eastern Mysticism, enriched by the author’s own travels and adventures.
A prophesied Disruption is upon the land of Calambria, causing the Earth to quake and societies to crumble. The Loci imps are its agents, but, according to Sadache mythology, it is Chaos, one of the two Parents of the Universe, who is its ultimate author. As Chaos eternally strives to make the One Many, Cosmos, the other Parent of the Universe, strives to make the Many One. The Sadache people view themselves as the children of Cosmos, whom they worship, and the lowest rung of a hierarchy of conscious beings opposing Chaos and the Loci imps. Above them, both of them and apart from them, are the drahmidi priests of the Cult of Cosmos, founded by the hero and conqueror Ogaro centuries before. Above the drahmidi are the Vaznallam wizards, Cosmos’s agents, just as the Loci are Chaos’s.
As the Great Disruption begins to manifest itself, Sarena of Ashra, a peasant girl from a village on the outskirts of the city-state of Boalus, flees an unwanted marriage to an arrogant lord and in search of freedom and destiny. She meets a young vagabond on the road, coming from the seat of the ceremonial High Kingdom, Ogaropol, fleeing his own pursuers. Together they form an alliance that leads through adventures together and apart, and binds them into two halves of a single whole.
Swirling around them are the wars of would be dictators and cult-leaders, of neighboring empires and kingdoms; the adventures of young Champions engaged in the prophesied Contest by which the Redeemer would be chosen and the Realignment realized. But, in both different and similar ways, the culmination of centuries of history flows through these two people, Algonion and Sarena, on haphazard quests of their own. And both the past and the future are forever changed by their discoveries and deeds.
The cloudscape glowed in the streaming light of the sun, whorls and tufts poised in a floating dance of fluid form. Strains of ethereal music drifted with strands of luminous mist among hovering puffs and whimsical foam behemoths.
Draped only in these wafting wisps, dazzling muses lounged on the tiers of a fountain carved from the froth. Feathered wings unfurled with an occasional flourish. Cerulean locks swirled in the gusty breeze. The spray of light laughter laced the air. Whether basking in a rain of radiance, or beneath the celestial canopy sparkling with thickly sprinkled specks of fire, there was always a gathering on the cloud-paved plaza, a mingling of sounds rising and falling like distant waves caressing a rocky shore.
“Welcome, Lord Evenstar!” the Chorus sang in unison, as Azhanli, alighting on the lip of the fountain, lowered her passenger onto the tier just below her own. Azhanli had asked the ancient wizard to join them, and ferried him there herself, for he had shared in the story to be told today, and would tell it again in the tongues of men when the world of Sarena’s vision had come to pass.
Azhanli was to conduct this day’s Chorus, for she too had been a part of the tale about to be told. Perched on the fountain’s edge like a sphinx posing her riddle to those gathered round, she orchestrated the various voices chiming in. Mellifluous chatter coalesced into a symphony of nuanced tones and gestures.
The whirling mists responded. At first, mere shadows of shapes emerged, and windswept whispers barely heard. The skin tingled with hints of crisp morning air. Twilit tints peeked through the veil of shifting vapors. Then a salty spray could be discerned, and hollow, echoing calls.
Plumes hardened into rugged cliffs, their heights haloed by dawn’s first blush. The cloud-carpet before them melted into a dull tide clad in tatters of fog, paying ceaseless homage to the chiseled sentinels of the land, salaaming in furies of foam at their feet. Gulls glided above the roiling surf, screeching a forlorn and ominous ode to the mysteries of sea and shore. The dark shroud of night had been just cast aside, revealing the naked spirit of day.
But brilliance blossomed without delay, clothing that spirit in splendor. The Ilyarian plaza became a shimmering panorama, flowing by as if seen through eyes aloft on the wind. Islands and coastal palisades rose starkly from the ocean waves like monuments to the gods. The sun-flecked sea danced in ecstasy below. Nestled within the land’s lush folds life sprouted and throve, rivers plummeted from mountain springs, leaves quivered on swaying boughs. And people strove, weaving tales of Nature’s own.
The soaring overture dove toward a sunbaked country far from the rolling swells, to a wedge of red rock overlooking a small village. A lone figure stood there, cleaving the warm dusty wind like a figurehead maiden mounted on a stone prow. Long black hair fluttered, a banner on the battlements, a sail in search of distant shores. And eyes dark and bright as starlit skies gazed into the golden haze of the horizon, reaching out across the vast expanse before them….
(For more vignettes excerpted or derived from my novel, “A Conspiracy of Wizards,” please see The Hollow Mountain, The Wizards’ Eye, “Flesh Around A Whim”, and The Cloud Gardener. Also see The History of the Writing of “A Conspiracy of Wizards” and About “A Conspiracy of Wizards”. To purchase an electronic copy of the novel, click the link below.)
One would think that such a title could only be given to an attempt at humor, for how could such a question ever be taken seriously? But, though humor may well be the highest form of human discourse, I’m not attempting it today. Today, I am using the following absurd line of reasoning as a springboard into a steam of thought: If “man is made in God’s image,” and that image (i.e., form) is one that defecates, then why wouldn’t God defecate as well?
The perhaps tasteless title of this essay is meant as a portal into a labyrinth of questions and contemplations about the nature of the divine and its relationship to both the physical universe and to human beings. Given that one large swathe of humanity has anthropomorphized our gods since at least the days of Homer and Hesiod, it seems reasonable to ask: Just exactly how anthropomorphic are they? The Greek (and other Indo-European) gods, for instance, were not so transcendent that they didn’t squabble and feud, engage in petty jealousies and vendettas, and in general act very much as ordinary humans do, albeit with a bit more bite to their bark. Yahweh, the direct prototype of our own Judeo-Christian-Islamic God, was prone to fits of anger and, certainly in the case of Job, enjoyed playing cruel mind-games to test the loyalty of his followers.
If we are “made in God’s image,” and that image includes some traits that go beyond the mere superficial appearance, then where, exactly, is the line drawn? And if at some place that someone would be willing to point to, why there?
This isn’t meant, as it may appear at first glance, to denigrate religious beliefs, or trivialize the concept that forms the core of this particular inquiry (i.e., the posited self-similarity of deity and human being). I have indeed argued so robustly against dogmatic atheism (see A Dialogue on Religion, Dogma, Imagination, and Conceptualization) that the person arguing the opposite point of view became quite upset with me, and, prior to that, made a similar argument in “Is Religion A Force For Good?”. I have also previously posited my own theory about the human “resemblance” to god in terms of a particular conceptualization of “consciousness,” which may be in part (in one of its forms) understandable as mutating and proliferating packets of information competing for reproductive success (see The Nature-Mind-Machine Matrix). (More broadly, this particular conceptualization of consciousness identifies it as the underlying fabric of the almost infinitely complex and subtle systemicness of nature.)
To be clear, I neither praise nor condemn religion per se. I praise imaginative, disciplined, compassionate wonder, and condemn dogmatic, divisive, destructive false certainty. It doesn’t matter to me whether the former takes the form of religion, nor whether the latter takes the form of secular ideology (or atheism itself). We see the defects of dogma in realms far removed from religion, and too often too close to home. Not only do we see it in a nationalistic American ideology which can justify any degree of violence toward any number or type of “other,” but also among those who claim to oppose this error. There are too many on the Left as well as the Right who have turned their ideology into just another blind dogma, and rally to it as just one more incarnation of the tribalistic impulse against which progressivism should most staunchly stand.
Returning to the title question, if god and humans share a form, why wouldn’t gods defecate? And if gods don’t defecate, what does it mean that “man is made in (their) image”? Isn’t it a bit bizarre to think that God merely has some human-like form or appearance, without anything beneath the image? One would think that God would be more, rather than less, “substantial” than a human being, more than an empty image, more than a mere shell of the organic replica, more than a facade encasing nothing.
Ironically, it is less the facade which is similar, than the processes which that facade encompasses. Humans are less the physical image of God than the functional image of God, an echo of an echo of the fabric of “consciousness” that forms the coherent universe, creating new echos of its own (see The Nature-Mind-Machine Matrix). By embracing this step away from the literal and toward the literary, we open up the beautiful imagery and insight of all the world’s religions, reaping their allegorical wisdom without becoming entangled in their thorny vines of blind dogma and irrational reductionism.
Before I answer the title question, I must be explicit about what I mean by “deities.” In this context, deities are our representations of the natural superordinate systemic layers of manifested consciousness that comprise our universe. The god or gods imagined to be the creator of life on Earth is our representation of the process of evolution, a process which preceded, produced, and is the prototype of our own human consciousness. Our imagery representing the complex dynamical systems of which the universe is comprised, always more complex and subtler than our minds can grasp, are the deities that populate that universe, that we fruitfully imagine and conceptualize not just in terms of our reductionist sciences, but also in our metaphors and stories and awe-inspired incarnations, allowing our minds to grasp aspects of that wonderful sublime systemic complexity in ways that elude mathematical models and cause-and-effect paradigms. For the purpose of this conversation, let’s focus not on the imagery we use, but on the systems it represents.
With this definition of “deity” in mind, and for no good reason other than to let the question continue to act as an enzyme on our mind, we can answer the title question. On one level, deities both do and don’t “defecate,” because deities both are and aren’t like human beings. Lacking a literal human body with a literal human digestive system, they do not engage in an identical process of waste discharge that humans do. But, being systems in the fractal organization of nature, of which we are a self-similar set of sub-strata, they engage in analogs of our process of defecation. Natural systems are open systems, parts of larger systems, a tangle of overlapping and encompassing processes in which the outputs of one form the in-puts for another. Just as human (more generally, animal) feces provides food and fertilizer for other organisms, so too does the Earth itself take in enormous meals of energy from the Sun, and emit into space that which passed through its systemic processes.
On another level, it might be argued that the universe is by definition a closed system, and that therefore it can emit no waste that is taken up by larger or external systems. So, while deities may defecate, one might argue that the deity, the monotheistic God, doesn’t.
Of course, these “answers” to the title question aren’t really what matter (nor are they particularly meaningful; any “answer” that followed similar thought processes would be just as accurate and useful); the attitude and habit of looking at the world and universe from a variety of different and novel angles are. Asking the question is what matters, even though the question itself is superficially trivial and ridiculous, because we pry open our understandings not by staying locked into the familiar and normal, but by finding unfamiliar and uncharted mental paths down which to wander and wonder.
At core, the title question is a whimsical version of a more basic and familiar question: Where is the line between the spiritual and material, the sacred and mundane? I think that the highest forms of spirituality erase that line, and instead see everything as divine, nothing as mundane. All lives are a glorious story, all of nature an expression of that ubiquitous consciousness that we cast as God or gods or animistic spirits or the Tao…. All of our tools for exploring it, including both our robust and far-reaching imaginations and our more anchored, disciplined processes of applying reason to evidence, can and should articulate into one single enterprise.
The more we, as individuals and in groups, can gravitate toward this realization, toward a disciplined commitment to reason and imagination and compassion and humility all in service to human welfare, and, even if only by extension, therefore to the welfare of this wonderful planet on which we live, the more surely we will move forward into the far brighter future we are capable of creating together.
The obstacles to this are enormous and ubiquitous, within each of us and throughout our national and regional societies. Here in America, a political and cultural force that has long festered has taken one of its most concentrated forms in opposition to this vision of who we are and who and what we can be, clinging instead to a divisive and regressive set of dogmatic convictions, and, by doing so, struggling to drag us all down against those of us struggling to lift us all up. It is an old story with a new veneer, humanity being humanity’s own worst enemy, inflicting on ourselves a tragedy born only of small minds, hardened hearts, and shriveled imaginations.
But there is another force among us more insidious than this movement of organized ignorance and belligerence which inflicts such suffering on us, that is an unwitting partner to it, more similar than different when examined closely: It is non-engagement, indifference, a recoiling from the challenge of confronting the obstacles to our collective welfare, whether in terror or despair or just due to a lack of will. Those who simply live their own lives and let the currents of human history sweep them along are complicit in the suffering and injustice inflicted by those more explicitly motivated by ultra-individualistic and ultra-nationalistic (and anti-intellectual, racist, xenophobic, homophobic, and just generally hateful and destructive) ideologies, because in both cases it is a case of people rejecting our shared purpose, our shared humanity, our interdependence and shared responsibility to one another.
So, just as “all roads lead to Rome,” all questions (even “Do Deities Defecate?”) lead to one answer: We are challenged, individually and collectively, to exercise our imaginations, our reason, our compassion, our humility, and our will in disciplined and dedicated service to humanity, in service to this wonderful Consciousness of which we are a part, living with minds and hearts and hands reaching ever farther into the essence of what is in order to cultivate in that fertile soil the endlessly wonderful garden of human existence.
And may the deities continue to defecate on it….
(The following is a modified excerpt from my novel A Conspiracy of Wizards; see An epic mythology).
As Algonion descended into Lokewood from the foothills of the Thresian Mountains, he could feel the nature of the forest begin to change. He was leaving the height of autumn behind, and entering a realm shrouded in a season of its own, unlike any that ever visited the lands of men. The trees became squat, stark, and twisted; the ground an uneven bed of bulging and pitted stone, acrid fumes seeping from frequent fissures. Electricity crackled in the air and, as he pushed on, small bolts of lightening sparked and stabbed arbitrarily. An eerie mist wafted among the trunks and charred stumps, and only a diffuse gray light filtered through the haze. Unseen wooden chimes rattled frantically wherever he approached, though the air was perfectly still.
All around him, as the lightening grew larger and brighter, tortured limbs flashed in silhouette, reaching for him like a thousand desperate arms frozen in a thousand separate poses, threatening, terrifying, beseeching. The path dwindled and disappeared. The branches closed in on him, grabbing at him, buffeting him, clutching him, obstructing his forward progress. Wherever he turned, many-fingered boughs assaulted him, as though intentionally slung. Jagged bolts struck ever nearer, forcing him to dodge their deadly thrusts. His body began to move as it had in the ice sphere in Vaznalla (see The Wizards’ Eye), dancing among these hazards with liquid grace, anticipating them, flowing between them. But here, the first mistake could be a fatal one.
Avoiding the bright javelins of fire, leaping and tumbling over and under the encroaching limbs, he gave himself over to the movements, freed from all other thoughts, a wild thing at home in the woods. Vaznalla, though an incubator of perfection, was an incubator none the less. Here, he moved as if born anew, challenged by the random rather than contrived. It was as if he were Evenstar’s crystal statue unfrozen into vivid life.
The trees gradually became taller, though no less twisted, rising in a tangle of bare branches. Small fires burned and smoldered wherever lightening had struck dead wood. Lokewood was a simmering maelstrom of sizzling air and boiling earth, pools of mud and lava bubbling all about. Rancid steam rose from cracks in the earth like the flatulence of an ailing giant. Sinkholes sucked at Algono’s feet. Though there wasn’t the slightest breeze, the sound of howling wind was everywhere, of mocking laughter, of ominous hoots and caws. Eyes peered out from every shadow. Wafting tendrils of smoke closed around Algonion like a spectral hand. At last, he discerned Loci faces peering out from among the trees.
(The Loci imps, capable of setting off cascades of chaos by making tiny manipulations both in Nature and in people’s minds and bodies, stood a couple of feet tall, with twisted, gibbous bodies, lopsided faces and crag-toothed grins, protruding eyes glaring with hideous intensity….)
Soon he came upon a group of the imps gathered around a pet of some kind, tormenting it with their blowdarts. Through the throng, he saw what kind of animal it was: A young man, naked and wild-eyed, cringing and curling into a fetal ball, shrieking and crying, robbed of any last vestige of dignity. Algonion recognized him. It was one of the Champions he had seen on the road from Boalus to Ogaropol, years ago. Apparently, the Contest had not gone well for him.
The forest grew thicker around Algonion, complicating his advance, though he never faltered nor slowed. The openings left few choices, channeling him where they would. Sometimes he had to dive up and over branches, sometimes to climb higher still in search of a gap. Eventually he found himself steadily ascending, swinging around one branch, hands and feet coming together to lithely catapult off another. Unfurling like a sail, arms and legs flung wide, he would glide down and grab a limb around which to pivot, using the moment of his fall to launch himself upward again. He could almost feel his body stretching, arms elongating as he swung, spreading out as he soared, wearing the world like a glove.
At last he saw below him, in the depths and in the heights, a thousand flickering lights. As he descended toward them, he reached the threshold of a Locu city of sorts, a city that could only be called “Pandemonium.” Devoid of straight lines and parallel planes, it was made rather of sinuous surfaces coaxed from the fabric of nature, woven-vine sacks and meshed-branch enclosures, large holes pocking hollow trees, portals to havens of Loca life. Everywhere, bursts of lightening ignited charred stumps, as old flames sputtered and died.
Around these many fires, the ongoing orgy of Loca life was in full bloom. Brawls and assaults erupted as readily as the smoldering woods and belching ground. A Loca who was being dragged by her ear grabbed hold of her assailant’s leg and sunk her jagged teeth into his calf. He released her to attend to the wound, and in that moment she raised him up on her shoulders and tossed him into the nearest blaze, which flared to consume his resinous body. The piercing scream was quickly drowned by the cheers and laughter of the crowd, some of whom gathered to savor the smell of burning flesh, inhaling it as though it were an aphrodisiac.
Then some of the imps noticed Algonion swinging down into their realm. They began jumping about, shrieking and howling. That cacophony, Algonion realized at once, was their language, the language of the forest itself. And though it lacked any recognizable grammar, or for that very reason, it was the subtlest language Algonion had ever heard, subtler even than the mathematical abstractions of the Vaznallam wizards. For, to his amazement, he understood it as though it were his own native tongue, his mind dancing among the woven sounds much as his body had danced among the forest’s interlaced branches moments before. He felt it rather than merely heard it, felt the primal passions of their voice, the captivity of their mother (see The Hollow Mountain), the defilement of their world, the rage that had been festering ever since, that had twisted them over the ages into what they had now become. They clamored around him, ever closer, demanding to be heard, demanding that he deliver them from the frustration and anger of having been pushed aside.
But Algonion could not give them what they wanted. He chirped and growled like one of them, jumped up and down and pounded this and that, trying to explain things that had no place in that idiom. He cooed that he had not the power to command history, no more than they. He screeched that his people would not, could not, leave, that they had nowhere to go. He squawked that the river of time and events could not flow backwards, that the sea could not be sucked into the high mountain springs. He tried to tell them, as a prelude to discussing what could be done, but their tolerance was short, and they would brook no contention from such as he. He felt them turning hostile, spitting and clawing at him with the fury of slighted beasts, feral shrieks now calling the hordes down upon him.
Loci swarmed, popping out of shadows, swinging toward him on vines and boughs, blowing their darts at the despised intruder. Algonion couldn’t dodge them all. He felt stings, and then emotions flying out of control. Sorrow, remorse, hatred, fear, all welling up at once, vying with one another for dominance. Disoriented though he was, he retained enough presence of mind to flee. He dove and tumbled and rolled back through the forest, with no sense of direction, with only the desire to get away. He was no longer focused enough to avoid the hazards, the grasping branches and stabbing bolts. He was scratched and bruised and burned and shocked a thousand times before he escaped those bewitched woods, finally emerging onto an unfamiliar coast, where shallow tiers of stone descended into the sea.
Cast up on the lowest tiers were all kinds of debris: driftwood and shells and pieces of wreckage. The sky was overcast, and a strong, wet wind blew. The sea churned as though tossed by a storm, thrashing about like a beast with struggling prey clamped in its jaws. Algonion heard a noise rising in the forest behind him: The Loci were still in pursuit! As he saw them emerging from the woodline, he turned and ran in bounding leaps down the broad stone tiers to the water’s edge, loping like a large, gangling bird trying to get itself aloft. There were no branches to grasp, but still his body reached, reached out to the air, trying to swing himself to freedom upon its interlaced limbs. If only I could fold myself into the wind, he thought, desperately, wrap myself around it like flesh around a whim….
And, indeed, as he reached the last tier and landed amid the refuse vomited up by the wrenching sea, his body began stretching and folding, collapsing into a new form, like that of a loon. But it was as much Algonion as it was beast, retaining his shape even while assuming another. His perceptions transformed as well, akin to passing through the threshold between lucidity and dreams. He saw the world as a bird would see it, felt the loss in some parts of his mind and the gain in others. Yet it was still Algonion, taking on some aspect of what he was not, but never quite becoming it.
So he shimmered and transformed in his last strides toward the sea, skimming the surface with his dangling feet, his fallen clothes snatched away by the snapping whitecaps. His large wings flapped, and he slowly rose up into the air and sailed out above the frantic waves, quickly shrinking to a more conventional size for a bird of his kind.
(See also The Hollow Mountain, The Wizards’ Eye, The Cloud Gardener, Prelude to “A Conspiracy of Wizards”, The History of the Writing of “A Conspiracy of Wizards” and About “A Conspiracy of Wizards”.)