A reader asked me recently asking whether or not it was really possible to experience the Gods through our senses, to have some type of direct engagement, where we sense, hear, or see the Holy Powers, what is called theophany (from two Greek words: φαίνω “to see” and θεοί “Gods” and meaning essentially to see or perceive the Gods). It was a very good question and forms, I think, one of the most difficult chasms to cross from 20th century post-modernism into actual devotion, and certainly to the type of devotion that informed the world of our ancestors. For our ancestors, including our medieval Christian ones, it was acknowledged that one might experience the Gods via the senses (how else would one experience Them? Our sensorium is the way that we experience every aspect of our world, after all) (1). They set up temples where one could go to pray for dreams, developed mystery cultus to allow for cathartic experience of the Powers, and worked this awareness into their philosophies and literature (2).
I will preface this by saying that I think everyone who experiences the Gods directly does so a little differently and that’s because our brains are not wired to take in something that inhuman and immense. The experience, the Being, the Presence gets filtered through our consciousness, so if person x sees but person y feels or hears that’s a matter of their own inborn facilities/predilections (some people learn better visually, some by hearing, etc.) and how their brain is processing the stimuli. One modality isn’t better than the other. Now onto the actual question!
One thing that I realized with this question is that I didn’t come to Heathenry or even to polytheism unprepared. I had a very good devotional upbringing. I was encouraged to pray, to do novenas, the idea of “God” being able and willing to engage with devotees was not a foreign one so I never self-censored there. I didn’t close that off, the idea that engagement was possible, but I think like a muscle one might work at the gym, the facility to sense the Gods was actively developed through years of prayer and meditation and later shrine work, devotional work, study, etc. Also putting myself in space where it was more likely such contact might occur didn’t hurt, and a couple of years of ritual work further developed that awareness.
I think many times the Gods show Themselves not through the raw impact of visions or direct theophany but through small graces, gifts given through the natural world or one’s daily life and that is potent and powerful too. Learning to see all things as sharing in that connection, that capacity for engagement is important because if we are always looking for the big explosion of Presence that overwhelms, we may miss the small whisper of grace that opens. Both are important and maybe, just maybe it’s the latter that prepares one for the former.
I’ve argued with other spirit workers about whether or not the capacity to experience theophany is part of one’s inborn psychic or spiritual wiring or whether it is something that can be developed through consistent prayer, meditation, and devotional work. I default to the latter and perhaps that is because I was a priest long before I became a spirit worker. It’s also though that I have seen ecstatic ritual move people away from the tightly locked down headspace of their daily lives and into receptivity toward the Gods. I also think that saying one can only experience the Gods directly if one has the inborn talent for it negates the agency of the Gods in this equation, and without that agency no one is going to be experiencing anything!
As a spiritworker I have to say, don’t be upset or discouraged if you don’t immediately receive the feedback of direct experience. You are having experience just by engaging in devotional work and there is far, far more merit in doing that work without the bold and obvious interaction/theophany/etc. than in doing it solely to receive that. Pray without expectation without preconception and you will be opening all the doors of your heart and senses to the glory of our Gods. Besides, theophanies usually come with work. The Gods are there and will usually meet us more than half way if we but start in whatever fumbling capacity we can down the road of devotion. In the end, that’s all that matters.
- Even in omens, prodigies and κληδόνες, the person receiving such a gift is experiencing that through their sensorium: sight, sound, smell, taste, touch.
- One of my favorite passages in the latter is found in the Virgil works in a powerful description of a priestess of Apollo being possessed by Her God:
“But the prophetess, not yet able to endure Apollo, raves in the cavern,
swollen in stature, striving to throw off the God from her breast;
he all the more exercises her frenzied mouth, quelling her wild heart,
and fashions her by pressure.”
At, Phoebi nondum patiens, immanis in antro
bacchatur vates, magnum si pectore possit
excussisse deum; tanto magis ille fatigat
rabidum, fera corda domans, fingitque premendo.
Virgil’s Aeneid, 6 77-83.
I love this description of possession because it so aptly depicts the partnership required and, while it’s been awhile since I’ve read the Aeneid in Latin, I believe in at least one other place, it’s actually described with vocabulary that conjures up the horse and rider paradigm that is used in modern Afro-Caribbean religions to describe the process of Deity possession, a metaphor that many polytheistic traditions use as well.
Note that the word that is here translated as ‘raves’ is ‘bacchatur’ and means to ‘behave in a bacchic manner,’ i.e. to be taken over completely in divinely inspired ecstasy, possibly violent ecstasy. It may also be translated accurately as ‘rave’ or ‘rant’.
I could have translated ‘fingit’ more as ‘tames’ rather than ‘fashions’ though either is an accurate translation. (this isn’t my translation — I’m not sure whose translation this is, but I liked it. I would probably translate it this way: “But, not yet fully opening to Apollo (or enduring Apollo, or allowing Him in, but the sense is that Apollo has not yet seated Himself fully on the prophetess because she is instinctively resisting), immense (vast) in the cave she raves, trying to drive out the great God from her breast; He exhausts her mad fury, taming her wild heart, instructing her by seating Himself fully (this is one of the possible poetic meanings of premendo).
So, just looking at this quickly before I hit ‘post’, I could make several choices in the translation and I’d probably have a half page of footnotes lol.
In one of the chronic pain support groups to which I belong, someone asked the question today, “How do you find meaning in a life wrecked by chronic pain?”
This was my answer:
“For me, I serve my Gods. That’s not something that stops bc I have chronic pain. Also, I think it keeps me humble—irritable but humble. My chronic pain started as a result of a ballet career and significant body damage, injury, etc. that came from that (the fibromyalgia came later) so it’s like warrior marks. This is the path I travelled and that path wound for years through something that I loved (dancing) more than life itself. I tell people that for 13 years I could fly. Remembering that it came from something I loved, something to which I had dedicated my life, for me, psychologically makes it better. But oh there are days, days where I just want to curl up and die, but I remind myself of the blessings that I have been given in my life and the work I still have to do for the Gods I love.”
And that’s really it. Service to my Gods isn’t conditional on how I’m feeling, and no matter how bad it gets, that devotional connection is a light in the darkness. So for those of you reading this who also have chronic pain, don’t give up. Take it one day at a time and do what you can do, even if that’s just a whispered prayer or lighting a candle. Your value to your Gods is not dependent on having a perfect body.
“Lovers find secret places
inside this violent world
where they make transactions
He is beautiful. All Gods when They come to stand before the eyes of the soul are beautiful. Hermes granted me that and it saved me. He came in a dream and I could not breathe. He came in a dream and it was just for a moment that I saw Him and it nourished me though a week that would otherwise have brought me to my knees. Such encounters, no matter how fleeting, change the shape of the soul. They bring our hearts into alignment with the holy just a little bit more. They not only sustain but they transform. I don’t know what I carry now as a result of that encounter but I am so grateful.
It is the work of our souls to fall in love with our Gods, to seek Them out fervently, fiercely, unceasingly. To love a God is a fire that turns our worlds inside out. It brings us back to the moment of creation, the moment the Gods breathed or burned, willed or wove the cosmos into being, the moment divine architecture was created. To love a God means we are woven into being again and again always renewing and renewed. Our souls become intimately bound up in the constant reiteration of divine order. We take part in a song that binds everything in our world to our Gods. We take part in nourishing the Tree that nourishes us in return.
(“Hermes” by Pierre et Gilles)
Grounded and centered, having offered to the Gods my morning prayers, and having lit incense to the ancestors I sit comfortably and consider the following meditation.
I reach up with my consciousness, through endless boughs of an enormous Tree, and its leaves whisper with secrets. I am one of those secrets being whispered and sung up the gnarled knots of that ancient Tree. It exhales me up beyond the worlds.
We exist within the breath of a God. We ride that breath into being. We exhale that breath back into the mouth of the All Father at the moment of our death. We are tied to everything through His breath and it pulses around us, the steady hand of the storm. I breathe it in down into my crown. I am alive. I am Odin sitting atop Hliðkjalf and I wear the crown of sovereignty. Nothing can separate me from this God. He has knit Himself into my soul.
It is Mani to Whom I reach as I move to my third eye. He is an ancient God and all manner of folly He has seen and dismissed. He forgets nothing and yet He is luminous. I pray that my mind and my heart may be luminous too, that I may rest in the House of the Moon, and may my Sight be always true.
My throat is filled with Loki’s fire. It burns away deceit. It cleanses and renders and because of it I speak true. His is the crucible in which I am ever refined. He hones my courage.
My heart is Sigyn’s hall. She protects and tenderly nourishes all that falls within Her care. She keeps my heart steadfast and the gentle flame of devotion burning within it. I look to Her that my soul might be constant. In such things, She does not yield.
In my gut, the seat of my will, I think on Thor. Mighty Thor with His chariot and gleaming hammer, He fights off pollution. He girds the world against dissolution. He will never be overcome. With Him at my back, I know that I will always be able to align my will with the divine order. Thor will keep me clean, the Holiness He bears will keep me focused.
In my sex lies Freya’s gift, roaring, liquid heat connecting me to life and primal desire. She is Mistress of Sesrumnir and Her blessings are holy. She teaches us to find joy in living. I strive to remember this.
At my root, lie the mysteries of Frigga’s hall. She grounds me in piety and respect, reverence, and power. She is the All-Mother and Her touch makes everything sacred. She roots me deep in the purest iteration of myself and throuh Her all magic flows.
Beneath my feet breathe the bones of the dead. Thousands of generations of ancestors having passed through Hela’s hallowed halls. They walk with me and when necessary lift me up. There is no place I can go where they are not and in times of danger they are an honor guard. With each step I thank them. With each step I am grateful.
In my hands, I feel the echo worlds. In my right hand I hold fire, in my left hand I hold ice. There is the holy chasm in between. All of creation is within me and I see the moment the Gods willed the worlds into being. I stand with Them then, again and again. I am willed into being too with each and every prayer. I am sustained and my prayers fall like nourishing water from the well of memory upon the Tree. It is sustained too. It is enough.
I reach above me with my right hand drawing power up from the dead and from the living earth and down from the most secret powers of the heavens and it is right and good and I touch my brow and chant:
Til ykkar, Oðinn og Regin,
I touch my belly and intone: rikið.
I touch my right shoulder and intone: krafturinn
My left shoulder: dyrðin
I cross my arms over my heart: nú og að eilífu
I bow my head in reverence: Amen.
And it is done.
(my photo: “the World Tree”. Do not use without permission).
One of the projects dear to me is in re-building a devotional practice to our Gods. Devotions are the very backbone of religious praxis and experience. There was a meme circulating a while ago stating: “What they won’t teach you about the founders of western science, math, medicine and philosophy is that they believed in the ancient Gods.” This is sadly in most cases very true.
I’ve decided to start a new project, pulling authentic quotes and prayers to share across social media as a reminder that these great minds were Polytheists, that they themselves would have engaged in devotional practices. They weren’t afraid of theophany, direct experience with the Gods. They recognized it for the blessing it is. If you care to contribute your own favorite quotes feel free to share them in the comments below. These graphics are meant to be shared, so please do share them.
The images will be housed and updated over in a photo album on my official Facebook author page. This album will be added to as time and opportunity permits.
The first couple are below.
Αἰσχύλο (also known as Aiskhylos, or Aeschylus) was born circa 525/524, and passed away circa 456/455 BC. He was an ancient Greek playwright, sometimes colloquially called the father of tragedies. Only a few of his estimated 70 plus plays have survived, among them is his trilogy of plays in The Oresteia (comprised of Agamemnon, The Libation Bearers, and The Eumenides) represents the only complete trilogy of Greek plays by any playwright still extant, and it has been theorized that he was the first playwright to create stories told in trilogies. He also seems to have introduced to the theater more complex character interactions and more characters into his works then what had been standard before then. His plays won him first prize in the coveted Great Dionysia (a great festival dedicated to Dionysos) on more than one occasion.
In this direct quote from Aiskhylos, we see an understanding in why we engage in devotional practices and veneration to the Gods.
I recently came across something I’d written awhile back, after a discussion about Odin. At the time, I was surprised at the response. It’s always interesting to see your relationship and your primary Deity through someone else’s eyes! A friend of mine, who has known me for over a decade, made what i think is a particularly powerful comment, one that moved me deeply, and I think it might also allow me to segue into some important things about my work with Odin that I’d like to discuss. For that reason, I want to quote the whole comment here. My friend F.B. said during the course of the discussion:
“I have felt, over more than a decade as your friend and colleague (albeit on a very different religious path) that your way (Odin’s way, to which you are obligated) was just so hard and painful. Most often, my thought has been, “Better you than me!” (Which, of course, makes it obvious why Odin chose you and not me.) I have felt sorry for you. You claim joy but I must take it on faith (and on my respect for you as an honest person) because, from the outside looking in (and from a drastically different faith tradition) your way seems all pain and no joy. But I know you don’t feel that way about it, so I simply accept that this is one of those things I’ll never understand. Thanks for trying to translate!”
I was really given pause by this comment. Certainly my life has been hard, brutally so at some points, but not because of Odin or my service to my Gods. They bring (sometimes vexation yes, but more often) joy. They have poured blessings into my hands. Sometimes life is just *hard* for reasons that have nothing to do with the Gods. So, I was really pondering upon reading this comment how it could possibly seem so grim. Has the work Odin has set me to do caused me pain? Yes, sometimes but that is an expected consequence of this work, both the internal work that I must do to keep my devotional relationships fit, the external ordeal that is sometimes asked, and the public work, which can be very irritating at times. The pain or difficulties are largely irrelevant. They don’t matter. They’re the terrain one must cross to get anything done.
I suppose I look at it much as I looked at the physical pain I endured when I was a ballet dancer (and a ballet career involves a brutal level of physical pain as an ongoing norm): it’s irrelevant. I loved to dance. it was my goal in life to do so professionally (which I did for a brief time), and to do it well. I knew going in that in order to reach that goal, I’d have to endure a certain level of discomfort and pain as a daily thing. It was the ground I would have to walk across for what I wanted to achieve and that end goal was one of beauty and joy. I kept that goal always in mind through the daily grind. The discipline of honing and shaping and sometimes wrenching myself into the proper shape and form necessary to achieve that goal was often grim, but it was not the point and in view of reaching that ultimate goal it faded largely away. It simply was a necessary byproduct. I think on some level I approach the challenges inherent in my relationship with Odin (and the other Gods I venerate) in much the same way.
Odin is a God that will challenge (as I think all Gods do in some way). He favors hard work and discipline and doing those things involves courage. C.S. Lewis wrote once that courage was the most necessary virtue–it was necessary to do all the others (my paraphrase)! He could have had Odin in mind when he wrote that. Because discipline and duty are not bad things for me — in fact, i find them very positive things and find that I tend to thrive under such strictures–I often write about them. I suppose were my personality different I could focus on other aspects of my devotional relationships but I don’t like to discuss the very personal things (they’re *personal* and I have very old-school notions of privacy), and I don’t like to discuss the blessings I’ve been given (that seems too much like bragging). What I like to talk about is the work. It defines me, not only in my relationship to Him but as a person and a human being. It is what makes me a full adult to my mind. This is a corollary to the utilitarian outlook Odin tends to hone in some of His people: we tend to define ourselves by our work. If i am not useful, I have no reason to *be.* Of course i’ve learned over the years that even the word ‘duty’ can be triggering to some.
When I was still dean of an Interfaith Seminary, all of the instructors were required to assist with an end of the year retreat for the students. Lasting for three days, it was an intensive weekend of workshops, seminars, and ritual work designed to help the students prepare for their eventual ordination. It was quite enjoyable for the most part. During one of the workshops – this one student-led—the participants/audience were asked to call out words that defined their spirituality, and what was important therein. I said “duty.” When I uttered that word you could feel the pall descend over the sweet little new agers. They were so intensely disturbed by the word that no one wanted to write it down (it carries all those nasty connotations don’t you know, like responsibility, maturity, focus, and discipline). Finally the student leading the workshop said ‘Joyful duty.’ It was my turn to be perplexed: what does emotion have to do with it? That is completely and utterly irrelevant. It does not matter if one’s duty is joyful or not, what matters is doing it. If we only did those things that brought us joy, what an insipid world this would be. It really highlighted for me the gulf between me and so many people that I meet. This is also why I dislike definitions of a Deity as “love” or of piety as ‘love.’ What happens when you’re not feeling the joy, does your practice go out the window? One would hope not. Duty is the torch that can guide one through those periods of darkness. To prioritize our emotions in the course of doing what is right is to make the process all about us and not what is right. I find little merit in doing this.
That being said, I experience great joy and satisfaction in serving Odin. I would serve Him even were that not the case. Like pain, the joy is a byproduct, this time one of His presence. The public side of my work involves many challenges, but that is to be expected when we are restoring a broken tradition. First we must restore ourselves so that we can take up those threads and neither of those things is a painless process. Sometimes I write about that aspect of the work because others need to see that one can get through such a process; sometimes because like many others, I am still finding my way in this thing called devotion. Challenge, hard work, discipline, duty, and the expected level of courage that Odin demands are good things to me. They help immeasurably with that process and in fact, I believe are crucial. Odin is a war-god, something that I try never to forget and it is through the gifts of a warrior’s mindset that one can thrive in His service. There are other ways too, but this is the way to which He has called me.
So what is the joy? I’ll lay it out in brief, broad strokes, just this once. There is having a purpose, being of use, furthering His agenda. Those things in themselves are tremendously satisfying and joyful. I don’t think I can explain how much so to someone for whom that is not a motivating factor! Then over and above everything else, there is Him, His presence, His wod (auto correct kept correcting this to ‘wood.’ No, auto-correct, not ‘wood’…that would go into that privacy place I was talking about earlier! lol). His presence is one of overwhelming terror-joy, true awe in the ancient sense, and at times pure ecstatic bliss. It drives, it hones, it motivates. Then there is the knowledge that He brings. He certainly knew what carrot to use to lure me in: teach me things, show me things, grant me knowledge. There is what He allows me to know and what He allows me to see but over and above it all, there is Him and that would in itself be blessing enough. We’re well matched, and regardless of how hard aspects of my service to Him may be, in the power of His presence, those difficulties are forgotten.
I’m seeing a disturbing trend in certain polytheisms (for once, not Heathenry) of trying to close the door to any type of direct devotional experience or theophany. The idea that the Gods can call someone to Their worship, grant direct experience, communicate in various ways outside of divination is very threatening to some people. Well, tough titty said the kitty, it happens. All the time. It is the heart and soul of any licit tradition. You’d think these nay-sayers would learn from the mistakes Heathenry has made and not try to waltz merrily down the same rocky road.
I agree that there is a tremendous lack of discernment in certain dark corners of our communities (tumblr, lookin’ at you). I agree that too many people put their feelings, politics, sentimentalities, [insert obnoxious thing of choice here] before clean veneration of the Gods. I agree that many of those purporting to have fantastic devotional experiences are confused, lying, mentally ill, or what have you. Every community has this. But I part ways at the idea that such direct experience is antithetical to polytheism. The lack of discernment is the consequence of the attitudes of modernity and lack of good, intergenerational transmission of tradition, and lack of competent elders (or respect for elders).
Someone said to me in the course of these discussions: “I look at someone saying ‘the Gods called me to worship Them’ the same way I’d look at someone saying ‘I’m eating this ice cream because the vanilla ice cream called me to eat it.” All of which neglects or purposely ignores the key ontological difference between the two examples, namely that Gods have agency. They can and often do call us to veneration. We’re not always savvy or sensible about doing so, nor do we always respond to such inspiration as we should, but that doesn’t change that the Gods are quite willing to engage.
To rule that out is to betray the very tradition you’re trying to build. It’s spitting in the face of your ancestors who themselves had powerful devotional experiences – and how do we know this? Well, they had a powerful, intergenerational tradition that was rich, complex, and birthed some of the greatest thinkers in the Western world.
When you shit on a person for their experiences with the Gods, consider for a moment that you may in fact be shitting on those Gods too. There’s not really any coming back from that, especially not when it’s done because you want to be edgy or rule out liberal (or conservative) contamination into your tradition.
῾αγνον χρη ναοιο θυωδεος εντος ιοντα
᾽εμμεναι, ἁγνεια δ᾽εστι φρονειν ὀσια.
“He who goes inside the sweet-smelling temple must be pure.
Purity is to think religiously correct thoughts.”
I think this quote from the temple of Asclepius at Epidaurus really hits at something essential about spiritual purity. It begins in the mind, in how we each choose to cultivate and develop our inner landscape. At its core, purity – being free of miasma and in a state of spiritual integrity—begins with cultivation of the mind: thinking correct thoughts, desiring correct things, having the correct priorities. Those things are all within our capacity to acquire. We control whether or not we are successful here. No one else can do this for us.
What is correct? That is for the devotee and his or her Gods to figure out with the scaffolding of one’s tradition and perhaps one’s elders and diviners as helpful guides. The important thing is to know that it is fully within our capacity to develop habits of “religiously correct thoughts.” This is something each person can do. Like devotion, it’s a matter of choosing to take responsibility for what goes on in our heads and hearts and choosing to work at that daily.
This is why it’s important to consider carefully what we allow to take up residency in our minds. What we fill our thoughts with, what we allow free reign within ourselves will shape us in relation to holy things.
It is hotter than hell today in New York, even with air conditioning. I’m taking a break from a full day of cooking to write this and it’s a nice chance to sit own under a fan and rest my feet. I have deepest respect for the women in our ancestral lines who spent the majority of their time running a home, cooking, cleaning. I love to cook but don’t have to do so daily and I forget how exhausting it can be. It’s good to be reminded sometimes and I find it helps me connect more to my female ancestors overall.
Anyway, Hermes did us a good turn recently and asked for chicken. I divined to see if He wanted full sacrifice but the answer was no, cooking chicken for Him would suffice and since He always seems to approve of citrus dishes (especially sweets) when we offer them, I’m making lemon chicken. (I’ve included all the recipes below. He also wanted pie). Whenever I do a divination session, I ask if it’s ok to close the session. We literally could not close the divination until we’d worked out what meal to cook for Him. Unlike with sacrifice in our house, we’ll share in this meal too, unusual for us, but something He wanted.
So, in case anyone is interested, I wanted to share the recipes. Don’t poo-poo the vinegar pie. It’s an Appalachian dish, dating to the early 18th century, a poor-man’s lemon tart. It does not taste like vinegar at all, but like a lemon pie or tart citrus custard. So, give it a chance. You won’t be disappointed.
Ingredients: 3 pounds of chicken or 4 breasts with bone.
4-6 lemons cut into slices
2 TBLS dried oregano
salt, pepper to taste
Preheat oven to 425 F. Rinse chicken and pat dry with paper towels. Coat bottom of baking dish with olive oil. Arrange lemon slices on olive oil. Combine spices and rub thoroughly over chicken. Place chicken skin side down over lemon. Bake 20 minutes. Turn chicken skin side up. Reduce heat to 350 F and continue cooking 35 minutes (longer if necessary but until chicken is very tender You can, if you wish, broil it for a few minutes to cook the skin).
Basic White Sauce and Creamed Spinach
Equal parts butter and all-purpose flour (about 1/3 stick of butter). Put it in a pan. Melt and whisk together. Add spices – since I’m doing this with spinach, I used red pepper flakes, salt, and nutmeg. Add at least two cups of milk – eyeball it. Add until you think you’ve added too much. Stir continuously until it thickens. Add spinach. Keep stirring – it WILL cook down and get creamy just when you think it won’t.
Two and a half pounds of all-purpose potatoes
1 TBLS salt, 1 tsp pepper, olive oil, 4 finely chopped shallots
3 large chopped garlic cloves.
Preheat oven to 450 F. Coat bottom of pan with 2/3 cup olive oil. Cut potatoes into quarters if they’re small, or dice them if large. Spread in a single layer on the oil. Add spices, shallots, and garlic. Toss thoroughly. Cook for 20 minutes. Turn and stir. Cook for another 25 minutes, stirring occasionally.
4 eggs, 1 ½ cups white sugar, ½ cup butter melted (one stick), 2 TBS. apple cider vinegar, ½ tsp. cinnamon, ¼ tsp. nutmeg, 1 ½ tsp vanilla extract.
Preheat oven to 425 F. Combine everything and mix well with mixer. Pour into 9” pie shell. Cook 25 minutes. This WILL BE WOBBLY when it is done. Just relax. Let it cool before you cut it and it’ll firm up as it cools. LEAVE IT ALONE UNTIL IT IS COOL. Trust me on this one.
(I made a whole-wheat pie crust today for this, but you could use any type of pie crust. I have various recipes that I use and it just depends on how lazy I’m feeling. Lol).
Now I’m off to finish my prep for dinner.
I’ve been meditating on Sigyn quite a lot the last few days. My husband has a poem about Her in his new book (which will be available shortly) and I want to share a line from it that so perfectly encapsulates Her power:
“She is as old as the mountains and as young as yearning.”
However She chooses to present Herself, this, more than anything else I’ve ever read on Her, or at least that i’ve read in a very long while, so beautifully describes Her.