Casting the Circle – What It Really Means

Posted in Field Guide Friday on February 24, 2012 by weiserbooks

Sometime we take the basics for granted.  Most of you reading this will have cast many-a circle in your time. It’s second-nature by now, like buckling your seat-belt or blowing out the candles before you go to bed. Yet when a practice is reinforced to the point at which it becomes habit, we risk forgetting the fundamental truth behind its necessity.

Ivo Dominguez, Jr. – one of the most beloved and well-respected teachers of the magical arts,  has written a book on circle-casting. And it is a revelation. Although the premise is a simple one, the insight, instruction and innovation offered are anything but.  T. Thorn Coyle writes in the Foreword ” A strong Magician or Witch fully shoulders her responsibility. This book of castings is not only an amazing compendium of innovative ways to move and shape energy forms; it also serves as a comprehensive primer on how to change the individual in order to better change the world.”

Please enjoy this excellent excerpt from the opening chapter of Ivo Dominguez, Jr.’s  Casting Sacred Space:

The basic unity of creation is held as a primal truth in many spiritual paths. This unity does not imply uniformity; it implies multiplicity connected through a commonality of source, of foundations of existence, and in some philosophies a commonality of purpose. This underlying unity of the great diversity of the Universe allows for a host of Goddesses and Gods that are each one with the whole. The word Universe (with the same root as the word unity) encompasses all of space, time, and everything that exists, seen and unseen. In Wicca, as in Native American traditions, all of space and time is held as sacred. The Universe is seen as divinity manifest, and in Wicca is the body of the Goddess. Within this perspective, the Universe is sacred; therefore every part and all of its parts are sacred. The beauty and glory of this perspective of the Universe are one of the roots of the spiritual desire to experience it as a unity.

To truly experience the whole of one’s Self is a tall order, to experience the wholeness of the Earth—or larger yet, our arm of the Galaxy—is unimaginable. For humans the capacity for ecstatic union with the totality of things is generally achieved only after soul-refining work, and then only for brief periods. In some traditions this is seen as a human failing, but in an Earth religion like Wicca, this need is seen as normal and reflective of our nature as incarnate beings. To my mind, an Earth religion means focused on the Earth plane, not just on our planet. This is no more a failing than a cell acknowledging that is a part of an organ within an organism, but it should also be acknowledged that each cell carries the pattern in its DNA of the whole organism. There is no shame in physical beings abiding by the laws of physical existence, let alone the limits of psychology and personality. There is also the recognition that the fullness of experience is on a continuum, perhaps several continua.

Communion with the Universe while incarnate is much like trying to reach the speed of light while in the physical level of the Universe. As you approach the speed of light, Einstein taught that your rate of time slows down, and your mass increases until at the speed of light time stops and mass is infinite. The faster you go, the heavier the load becomes, and the less time you have to push. It would take infinite energy to reach the speed of light, whereupon time would cease to pass and your mass would be infinite. Using
this as a metaphor for attempts at ecstatic union, it would take infinite consciousness to reach total communion with the Universe. Having met these conditions, you would meet the criteria that many hold true for many concepts of Deities. This imagery may seem a bit extreme, but it underlines a very important point: the effective creation of magickal space revolves around adherence to the patterns of physical, metaphysical, and psychological laws.

The casting of a Circle is an acknowledgment of the limits of human consciousness and is a tool to reach beyond those limits by choosing specific boundaries and limits. There is a basic human need for division and segmentation in consciousness; that is what we call thought. Our concentration, attention, and rates of information processing are limited. Our limits call forth the necessity for the selection of different modes of awareness for different purposes. When we read, our attention is focused on the message carried by the words—not the slight irregularities in the shapes of the letters caused by the ink spreading into the fibers of the paper. When we dream, certain gates are open to us, but the tools of rational thought are normally confiscated by the guardians of these gates. Humans are tool users, and consciousness was our first tool, not a chipped flint or fire. Although many are versatile, no one tool is applicable for every situation—the same is true for consciousness. Castings and different modes of consciousness are among the tools that, when used with skill, allow us to build and to travel our path to the Universe.

The casting of a Circle is also an opportunity to affirm the parts of yourself that exist outside of the physical frame of reference. It is an opportunity to cocreate and to re-create yourself and your universe in conjunction with whatever name(s) you give to Deity force(s) of immanence and transcendence. It is a way to make easier the shift from the consciousness used to function in daily life to the consciousness used in connecting with Life in the greater sense. A Circle is an attempt at reconciliation between the personal, collective, and transpersonal realities.

Castings are the inception of magick and the creation of intentional paradox. The intent of casting a Circle is, in no small part, an effort to create a model of the Universe that fits the scale of human consciousness. The creation of any division or subsetting of the Universe in any way produces paradoxes. The paradox of forming a representation of the infinite, the macrocosm, in terms of the finite, the microcosm, is an unending source of power and inspiration. In my estimation this is the most potent polarity we can use to power our magick.

The old Hermetic idea of the microcosm within the macrocosm is interwoven into many esoteric traditions. It is often expressed in this way: “As above so below, but in another manner.” The simplicity of this axiom can be deceptive. Current Western culture tends to overvalue those things that are sophisticated on the surface, transparent in their mechanism of action, and measurable. Poetic truths are often set aside as less important or are trivialized because the concept of mystery is deeply suspect. This poetic Hermetic axiom applies across temporal or spatial spans. It is the connecting rainbow bridge between times, places, and differences of scale or vibration, and as such is a harmonizer of the paradoxes produced in the creation of sacred space.

The intentional paradox of a magickal casting is a poetic truth that is seemingly self-contradictory but coherent. The apparent simplicity of a fertilized egg, a hazelnut, or the moment before the Big Bang is each held as similar as a state of beginning by this axiom. Wiccan magick contains many poetic truths that are great levelers, that bring the sense of peer relationship and responsibility to the colossal and the small. Like the Universe, we began with all of our matter and potentiality in one cell, and we proceeded to split and to expand. Life, in its greater sense of all that is evolving, unfolds through the process of specialization, individuation, and harmonious relation to the laws of matter. Viewed in this context, the casting of a Circle is an extension of this process.

Many magickal Traditions use the Four Sacred Directions and Center as a way to plot a coordinate in space/time. In some ways the casting of a Circle is like starting a journey, in that one’s bearings must be determined before setting course. Unlike mundane navigation based upon the coordinates of a finite globe, the casting of a Circle is set in all of space and time, and the movement is not through space but through planes of perception and of reality. In Wiccan magick, the Circle is said to take us between the Worlds; in this statement there are twin paradoxes. In being between the Worlds we are in all Worlds, and in no Worlds. Although we are elsewhere and elsewhen in a Circle, we still stand upon the ground and in the time wherein the Circle was cast. Even in the end, the Circle is open but unbroken because it exists in time, outside of time, and in the heart.

A Quarters-cast Circle in the Wiccan manner is more than a coordinate, a gate to higher planes, and a paradox—it is a model of the poetic vision of the faith. Present in the Circle is the Wheel of the Year and the intertwining of the Solar and Lunar cycles with the life of the Earth. Present in the Circle is the power of the Elements as well as their manifestations as forces and states, as slyphs, salamanders, undines, and gnomes, and as the five sacred parts of Self: the body, mind, heart, soul, and spirit. Present in the Circle are the chants, the incense, the drums, the dances, and the people that shape and are shaped by living traditions.

In its fullness, a Circle can contain a richness so complete that if all of Wicca were lost except for the way to cast a Circle, and its symbolism, the faith would renew itself from that one seed. A Quarters-cast Circle has the potential to be a holographic representation of the evolving energy pattern that is the way of Wicca. The same is potentially true of any casting within the context of a Tradition.

Do not allow the casting of a Circle to become merely the preliminary step in a magickal working. Consider the profundity and the power of creating sacred space in every Circle. Remember and reconnect with the poetic truths that are the seed of sacred space.

Fat Tuesday Special – Mardi Gras Indians & Musical Amazement

Posted in Special Days and Ways, Uncategorized, You Really Oughta Go! on February 21, 2012 by weiserbooks

1930' s Mardi Gras http://claytoncubitt.tumblr.com/post/244193572

Happy Mardi Gras! If you’re down NOLA way (and still conscious) remember to grab Ankhie some beads!

Enjoy this excerpt from the wonderful Voodoo Hoodoo Spellbook by Denise Alvarado and the music links in the list below.

The Mardi Gras Indians

There’s a great secret in New Orleans with regards to Voodoo hoodoo that is often overlooked. It is perhaps one of the most unique aspects of New Orleans culture, particularly during Mardi Gras and St. Joseph’s Day celebrations. With their elaborate costumes and fabulous performances, the Mardi Gras Indians’ flamboyant displays sometimes cause the average onlooker to miss the important role they played in the history and shaping of New Orleans Voodoo hoodoo. Their contributions to the enduring Voodoo hoodoo tradition lie in the transmission of cultural knowledge via chants, dance, and music. Their authentic African rhythms are used in the rituals and celebrations of major Voodoo holidays and rituals.

Indeed, little is understood about the specific Mardi Gras Indian tribes and their activities outside of local legend. Only those who grew up in their neighborhoods would be aware of their presence and  influence. New Orleans Mardi Gras is full of secret societies, and the Mardi Gras Indians are among them. They are tribal in every sense of the word; like in any tribe, or any gang for that matter, there are secrets to uphold and measures to be taken to ensure outsiders remain just that—outsiders.

The phrase “Mardi Gras Indians” is used for the benefit of outsiders, as the Indians do not refer to themselves as such, preferring to use “black Indian” or to identify as a member of a tribe. I remember hearing lies about the black Indians of New Orleans when I was growing up . . . they aren’t really Indians, they’re just masking up for Mardi Gras . . . they aren’t really fighting, they’re just putting on a show. Again, these are popular misconceptions put forth by the uninformed. According to Big Chief Bo Dollis of the Wild Magnolias in a 2000 interview,

“At that time my mama wouldn’t let me mask—not with Brother Tillman, anyway. He was kind of rough. He’d come home at the end of Mardi Gras Day and his suit would be bloody, you know, he’d get into humbugs . . . Oh yeah, they were still fighting. But most of the time it would happen when they’d meet a gang from downtown, and I didn’t go that far.” (Sinclair, J. and Taylor, B. (2000). Wild Indians Down in New Orleans: an interview with Big Chief Bo Dollis of the Wild Magnolias Blues Access 43. Retrieved January 10, 2011: www.bluesaccess.com/No_43/magnolias.html27 Sinclair, J. and Taylor, B. (2000). )

The masks worn by the Mardi Gras Indians honor the Native Americans that helped enslaved Africans to escape. Masking is also a means of acknowledging the mixed blood of Africans and Indians, an important part of African heritage overlooked when judging only by the color of one’s skin. They have their own Creole street language that is believed to be part Choctaw, part Yoruba, part French, part Spanish, and mostly unknown.

It is no coincidence that the Mardi Gras Indian tribes meet up at the street corner crossroads and proceed to walk through them while pounding out foot-stomping beats on the points of specific spirits, singing songs that call on various Voodoo spirits, and referencing military preparedness. Upon careful observation, one can see similarities between the black Indians of New Orleans and the Rara celebrations in Haiti, which begin on the eve of lent just as carnival ends.

There are more than fifty Mardi Gras Indian tribe names from in and around the New Orleans area. The oldest is Creole Wild West, founded in the  eighteen hundreds. Some, like the Wild Squatoulas and Medallion Hunters, are no  longer active. Others, such as Fi-Yi-Yi and Congo Nation, haven’t yet  reached their peak. One thing is for sure: when it’s Mardi Gras time in the Crescent City, the streets are graced with colorful Indian costumes, confrontations, and call-and-response style chants and Indian second line rhythms. If you are ever in New Orleans during the Jazz & Heritage Festival or Mardi Gras, join the second line of the spectacular walk-around parades. You won’t be sorry.

During the rest of the year, there is warfare among Mardis Gras tribes and rival gangs. The main focus is turf—who is the strongest and the best—and all year long they prepare for the “show” by creating their elaborate costumes, which are second to none (the trannies of New Orleans run a close second, admittedly, but in my opinion no one will ever out-costume the Black Indians.

If you really want to get inside the psychology of the Black Indians, listen to their music. You will hear rhythms straight from Africa and learn about a culture that has changed little for 250 years. Listen to the songs listed below, as they provide a snapshot of an aspect of New Orleans culture that is intimately tied to the experiences of the original slave inhabitants of Louisiana.

•“Jockamo,” Sugar Boy Crawford & the Cane Cutters

“Handa Wanda Pt. 1,” Wild Magnolias

“Big Chief Got a Golden Crown,” Wild Tchoupitoulas

•“My Gang Don’t Bow Down,” Flaming Arrows

“Yella Pocahontas,” Champion Jack Dupree

“New Suit,” Wild Magnolias

“My Indian Red,” Dr. John

“Second Line Pt.1,” Bill Sinigal & the Skyliners

•“Big Chief,” Professor Longhair

“Iko Iko,” the Dixie Cups

One of the most popular songs of the Mardi Gras Indians is “Iko Iko,” a song originally penned by Sugar Boy Crawford in November 1953 on Checker records and called “Jock-A-Mo.” The song tells of a “spy boy” or “spy dog” (a lookout) for one band of Indians encountering the “flag boy” for another band. He threatens to set the flag on fire. Many artists have covered the song and have sung the words phonetically and thus incorrectly, without understanding their meaning. In reality, no one really knows what they mean or what language it is, but there are many theories. According to Dr. John on the liner notes to his 1972 album, Dr. John’s Gumbo:

“Jockamo means “jester” in the old myth. It is Mardi Gras music, and the Shaweez was one of many Mardi Gras groups who dressed up in far out Indian costumes and came on as Indian tribes. The tribes used to hang out on Claiborne Avenue and used to get juiced up there getting ready to perform and “second line” in their own special style during Mardi Gras. That’s dead and gone because there’s a freeway where those grounds used to be. The tribes were like social clubs who lived all year for Mardi Gras, getting their costumes
together. Many of them were musicians, gamblers, hustlers and pimps.”

Another theory is that Jockamo is actually an old African festival called Jonkonnu. It is believed that this festival began during the sixteenth and seventeenth centuries. The slaves were allowed to leave the plantations during Christmas to be with their families and celebrate the holidays with African dance, music, and costumes. The tradition continued after emancipation and Junkanoo has evolved into an organized parade with sophisticated, elaborate costumes and unique music among people living in the Bahamas. It is also celebrated in Miami and Key West, Florida, where the local African American populations have their roots in the Bahamas.

Yet another theory is that Jockamo is a corruption of the word Jonkonnu, which is further adulterated when it is translated as “John Canoe.” John Canoe is said to be either the name of a slave trader or the name of an African tribal chief who demanded the right to celebrate with his people.

Okay, now let’s think about that one. If Jockamo is indeed an adulteration of John Canoe (or the other way around), is it logical to think that on the one day of the year that the slaves were allowed to celebrate, they were going to celebrate their enslavement? Were they really singing and dancing and partying with the name of a slave master? Do I need to point out the flaw in this theory?

I am more inclined to accept the theory that it is a derivative of the African festival Jonkonnu, or one pissed off tribal chief. Of course, my rejection of the slave master theory wouldn’t hold water from a scientific standpoint, because words cannot always be translated in isolation. We would have to look at the whole of the song to determine what it really means, and that’s just way beyond the scope of this book. Suffice it to say that what we have is a continuation of African and Indian traditions that hold much mystery to us all.

“The Haunted Orchard” – a Sweet Spectral Romance for Your Valentine

Posted in Magic Monday, Special Days and Ways, Uncategorized with tags , on February 13, 2012 by weiserbooks

A lot of people don’t realize that the occult and gothically inclined are a very romantic bunch.  We are lovers of love, bound (tightly) in a big black bow. We are fond of devastating passions and suicide pacts, full moons and unearthly seducers.  And although we are more likely to rent The Hunger than The Notebook for a hot and heavy date, it doesn’t mean that we aren’t apt to weep big, blue, girly tears at the end. In fact, the argument could be made that we are more romantic than our mainstream counterparts – after all, we believe in love that transcends life, death, gender, even species!

One of the great things about the Weiser Digital Books Collection  is that our curators (specifically the Queen of the Macabre, Varla Ventura) have unearthed, among the many tales of the creepy and grotesque, several lovely romances… well, what passes for romance at Chez Weiser – and in the spirit of doomed love we offer you a Valentine’s Day Gift of The Haunted Orchard  (click on the title for a link to the free pdf or just enjoy in its entirety below):

The Haunted Orchard
Richard Le Gallienne
Varla Ventura
Paranormal Parlor
A Weiser Books Collection

I was raised in the shadow of a place that once was. The old miner’s cabins had fallen down, leaving behind a footprint of square nails and rusty gold pans. The legendary hotel that once hosted the workers and their families en route to the mines that thrummed a day’s ride up the mountain had long-since burned to the ground. A bubbling trough where thirsty horses, drawing wagons of prospectors and their heavy picks, still remains though the spring has mostly gone dry.

What also remains there, on the piece of land I knew as my childhood home, is the handful of ancient apple trees left over from what was once a thriving orchard. We played in these trees as children, and even named them. Oblivious to the black widows’ nests and rotting branches that have since fallen down, we spent hours imagining we were wood nymphs and dryads or princesses wandering beneath the poisonous apple tree, and we grew full on the endless pies and tarts and Golden Delicious galettes my mother so craftily baked. So it was quite dear to my heart when I came upon The Haunted Orchard, a lovely little ghost story by Le Gallienne.

I will be the first to admit, and perhaps to warn those of you used to my usual tastes for the darker side of things, that this story—though unmistakably a ghost tale—is not particularly scary. It will not send you running swiftly up the stairs or pulling the bedclothes up over your head. In fact, it is in its own way quite sweet. This is hardly surprising, as it is written by English author and poet Richard Le Gallienne, who was probably most famous for his romantic sonnets and love poems. He was a prolific writer who had a rather tender penchant for folklore, mythology, and to a lesser degree, the supernatural. Born in Liverpool in 1866, Le Gallienne lost his first wife in 1894 after a few brief years of marriage. He married again in 1897 and shortly thereafter immigrated to the United States. This marriage ended in divorce. So it is not entirely shocking that the specter that haunts the orchard is a young bride. Perhaps Le Gallienne was resurrecting the spirit of his first wife, his true love?

I’ve admitted to you there is truly nothing to be scared of. I won’t say much more. This is a short story, and I have probably already given away too much. Of course, should you find yourself walking through an orchard in the early evening and you hear a mournful song in something that sounds like French, do take heed. There may be someone waiting there for you.

SUPERNATURALLY YOURS,
VARLA VENTURA
SAN FRANCISCO, 2011

****

The Haunted Orchard
FROM HARPER’S MAGAZINE, JANUARY, 1912. BY PERMISSION OF HARPER AND BROTHERS
AND RICHARD LE GALLIENNE.

Spring was once more in the world. As she sang to herself in the faraway woodlands her voice reached even the ears of the city, weary with the long winter. Daffodils flowered at the entrances to the Subway, furniture removing vans blocked the side streets, children clustered like blossoms on the doorsteps, the open cars were running, and the cry of the “cash clo’” man was once more heard in the land.

Yes, it was the spring, and the city dreamed wistfully of lilacs and the dewy piping of birds in gnarled old apple-trees, of dogwood lighting up with sudden silver the thickening woods, of water-plants unfolding their glossy scrolls in pools of morning freshness.

On Sunday mornings, the outbound trains were thronged with eager pilgrims, hastening out of the city, to behold once more the ancient marvel of the spring; and, on Sunday evenings, the railway termini were aflower with banners of blossom from rifled woodland and orchard carried in the hands of the returning pilgrims, whose eyes still shone with the spring magic, in whose ears still sang the fairy music.

And as I beheld these signs of the vernal equinox I knew that I, too, must follow the music, forsake awhile the beautiful siren we call the city, and in the green silences meet once more my sweetheart Solitude.

As the train drew out of the Grand Central, I hummed to myself,

“I’ve a neater, sweeter maiden, in a greener, cleaner land”  and so I said good-by to the city, and went forth with beating heart to meet the spring.

I had been told of an almost forgotten corner on the south coast of Connecticut, where the spring and I could live in an inviolate loneliness—a place uninhabited save by birds and blossoms, woods and thick grass, and an occasional silent farmer, and pervaded by the breath and shimmer of the Sound.

Nor had rumor lied, for when the train set me down at my destination I stepped out into the most wonderful green hush, a leafy Sabbath silence through which the very train, as it went farther on its way, seemed to steal as noiselessly as possible for fear of breaking the spell.

After a winter in the town, to be dropped thus suddenly into the intense quiet of the country-side makes an almost ghostly impression upon one, as of an enchanted silence, a silence that listens and watches but never speaks, finger on lip. There is a spectral quality about everything upon which the eye falls: the woods, like great green clouds, the wayside flowers, the still farm-houses half lost in orchard bloom—all seem to exist in a dream. Everything is so still, everything so supernaturally green. Nothing moves or talks, except the gentle susurrus of the spring wind swaying the young buds high up in the quiet sky, or a bird now and again, or a little brook singing softly to itself among the crowding rushes.

Though, from the houses one notes here and there, there are evidently human inhabitants of this green silence, none are to be seen. I have often wondered where the countryfolk hide themselves, as I have walked hour after hour, past farm and croft and lonely door-yards, and never caught sight of a human face. If you should want to ask the way, a farmer is as shy as a squirrel, and if you knock at a farm-house door, all is as silent as a rabbit-warren.

As I walked along in the enchanted stillness, I came at length to a quaint old farmhouse—”old Colonial” in its architecture—embowered in white lilacs, and surrounded by an orchard of ancient apple-trees which cast a rich shade on the deep spring grass. The orchard had the impressiveness of those old religious groves, dedicated to the strange worship of sylvan gods, gods to be found now only in Horace or Catullus, and in the hearts of young poets to whom the beautiful antique Latin is still dear.

The old house seemed already the abode of Solitude. As I lifted the latch of the white gate and walked across the forgotten grass, and up on to the veranda already festooned with wistaria, and looked into the window, I saw Solitude sitting by an old piano, on which no composer later than Bach had ever been played.

In other words, the house was empty; and going round to the back, where old barns and stables leaned together as if falling asleep, I found a broken pane, and so climbed in and walked through the echoing rooms. The house was very lonely. Evidently no one had lived in it for a long time. Yet it was all ready for some occupant, for whom it seemed to be waiting. Quaint old four-poster bedsteads stood in three rooms—dimity curtains and spotless linen—old oak chests and mahogany presses; and, opening drawers in Chippendale sideboards, I came upon beautiful frail old silver and exquisite china that set me thinking of a beautiful grandmother of mine, made out of old lace and laughing wrinkles and mischievous old blue eyes.

There was one little room that particularly interested me, a tiny bedroom all white, and at the window the red roses were already in bud. But what caught my eye with peculiar sympathy was a small bookcase, in which were some twenty or thirty volumes, wearing the same forgotten expression—forgotten and yet cared for—which lay like a kind of memorial charm upon everything in the old house. Yes, everything seemed forgotten and yet everything, curiously—even religiously—remembered. I took out book after book from the shelves, once or twice flowers fell out from the pages—and I caught sight of a delicate handwriting here and there and frail markings. It was evidently the little intimate library of a young girl. What surprised me most was to find that quite half the books were in French— French poets and French romancers: a charming, very rare edition of Ronsard, a beautifully printed edition of Alfred de Musset, and a copy of Théophile Gautier’s Mademoiselle de Maupin. How did these exotic books come to be there alone in a deserted New England farm-house?

This question was to be answered later in a strange way. Meanwhile I had fallen in love with the sad, old, silent place, and as I closed the white gate and was once more on the road, I looked about for someone who could tell me whether or not this house of ghosts might be rented for the summer by a comparatively living man.

I was referred to a fine old New England farm-house shining white through the trees a quarter of a mile away. There I met an ancient couple, a typical New England farmer and his wife; the old man, lean, chin-bearded, with keen gray eyes flickering occasionally with a shrewd humor, the old lady with a kindly old face of the withered-apple type and ruddy. They were evidently prosperous people, but their minds—for some reason I could not at the moment divine—seemed to be divided between their New England desire to drive a hard bargain and their disinclination to let the house at all.

Over and over again they spoke of the loneliness of the place. They feared I would find it very lonely. No one had lived in it for a long time, and so on. It seemed to me that afterwards I understood their curious hesitation, but at the moment only regarded it as a part of the circuitous New England method of bargaining. At all events, the rent I offered finally overcame their disinclination, whatever its cause, and so I came into possession—for four months—of that silent old house, with the white lilacs, and the drowsy barns, and the old piano, and the strange orchard; and, as the summer came on, and the year changed its name from May to June, I used to lie under the apple-trees in the afternoons, dreamily reading some old book, and through half-sleepy eyelids watching the silken shimmer of the Sound.

I had lived in the old house for about a month, when one afternoon a strange thing happened to me. I remember the date well. It was the afternoon of Tuesday, June 13th. I was reading, or rather dipping here and there, in Burton’s Anatomy of Melancholy. As I read, I remember that a little unripe apple, with a petal or two of blossom still clinging to it, fell upon the old yellow page. Then I suppose I must have fallen into a dream, though it seemed to me that both my eyes and my ears were wide open, for I suddenly became aware of a beautiful young voice singing very softly somewhere among the leaves. The singing was very frail, almost imperceptible, as though it came out of the air. It came and went fitfully, like the elusive fragrance of sweetbrier—as though a girl was walking to and fro, dreamily humming to herself in the still afternoon. Yet there was no one to be seen. The orchard had never seemed more lonely. And another fact that struck me as strange was that the words that floated to me out of the aerial music were French, half sad, half gay snatches of some long-dead singer of old France, I looked about for the origin of the sweet sounds, but in vain. Could it be the birds that were singing in French in this strange orchard? Presently the voice seemed to come quite close to me, so near that it might have been the voice of a dryad singing to me out of the tree against which I was leaning. And this time I distinctly caught the words of the sad little song:

“Chante, rossignol, chante,
Toi qui as le coeur gai;
Tu as le coeur à rire,
Moi, je l’ai-t-à pleurer.”

But, though the voice was at my shoulder, I could see no one, and then the singing stopped with what sounded like a sob; and a moment or two later I seemed to hear a sound of sobbing far down the orchard. Then there followed silence, and I was left to ponder on the strange occurrence. Naturally, I decided that it was just a day-dream between sleeping and waking over the pages of an old book; yet when next day and the day after the invisible singer was in the orchard again, I could not be satisfied with such mere matter-of-fact explanation.

“A la claire fontaine,”

went the voice to and fro through the thick orchard boughs,

“M’en allant promener,
J’ai trouvé l’eau si belle
Que je m’y suis baigné,
Lui y a longtemps que je t’aime,
Jamais je ne t’oubliai.”

It was certainly uncanny to hear that voice going to and fro the orchard, there somewhere amid the bright sun-dazzled boughs—yet not a human creature to be seen—not another house even within half a mile. The most materialistic mind could hardly but conclude that here was something “not dreamed of in our philosophy.” It seemed to me that the only reasonable explanation was the entirely irrational one—that my orchard was haunted: haunted by some beautiful young spirit, with some sorrow of lost joy that would not let her sleep quietly in her grave.

And next day I had a curious confirmation of my theory. Once more I was lying under my favorite apple-tree, half reading and half watching the Sound, lulled into a dream by the whir of insects and the spices called up from the earth by the hot sun. As I bent over the page, I suddenly had the startling impression that someone was leaning over my shoulder and reading with me, and that a girl’s long hair was falling over me down on to the page. The book was the Ronsard I had found in the little bedroom. I turned, but again there was nothing there. Yet this time I knew that I had not been dreaming, and I cried out:

“Poor child! tell me of your grief—that I may help your sorrowing heart to rest.”

But, of course, there was no answer; yet that night I dreamed a strange dream. I thought I was in the orchard again in the afternoon and once again heard the strange singing—but this time, as I looked up, the singer was no longer invisible. Coming toward me was a young girl with wonderful blue eyes filled with tears and gold hair that fell to her waist. She wore a straight, white robe that might have been a shroud or a bridal dress. She appeared not to see me, though she came directly to the tree where I was sitting. And there she knelt and buried her face in the grass and sobbed as if her heart would break. Her long hair fell over her like a mantle, and in my dream I stroked it pityingly and murmured words of comfort for a sorrow I did not understand…. Then I woke suddenly as one does from dreams. The moon was shining brightly into the room. Rising from my bed, I looked out into the orchard. It was almost as bright as day. I could plainly see the tree of which I had been dreaming, and then a fantastic notion possessed me. Slipping on my clothes, I went out into one of the old barns and found a spade. Then I went to the tree where I had seen the girl weeping in my dream and dug down at its foot.

I had dug little more than a foot when my spade struck upon some hard substance, and in a few more moments I had uncovered and exhumed a small box, which, on examination, proved to be one of those pretty old-fashioned Chippendale work-boxes used by our grandmothers to keep their thimbles and needles in, their reels of cotton and skeins of silk. After smoothing down the little grave in which I had found it, I carried the box into the house, and under the lamplight examined its contents.

Then at once I understood why that sad young spirit went to and fro the orchard singing those little French songs—for the treasure-trove I had found under the apple-tree, the buried treasure of an unquiet, suffering soul, proved to be a number of love-letters written mostly in French in a very picturesque hand—letters, too, written but some five or six years before. Perhaps I should not have read them—yet I read them with such reverence for the beautiful, impassioned love that animated them, and literally made them “smell sweet and blossom in the dust,” that I felt I had the sanction of the dead to make myself the confidant of their story. Among the letters were little songs, two of which I had heard the strange young voice singing in the orchard, and, of course, there were many withered flowers and such like remembrances of bygone rapture.

Not that night could I make out all the story, though it was not difficult to define its essential tragedy, and later on a gossip in the neighborhood and a headstone in the churchyard told me the rest. The unquiet young soul that had sung so wistfully to and fro the orchard was my landlord’s daughter. She was the only child of her parents, a beautiful, willful girl, exotically unlike those from whom she was sprung and among whom she lived with a disdainful air of exile. She was, as a child, a little creature of fairy fancies, and as she grew up it was plain to her father and mother that she had come from another world than theirs. To them she seemed like a child in an old fairy-tale strangely found on his hearth by some shepherd as he returns from the fields at evening—a little fairy girl swaddled in fine linen, and dowered with a mysterious bag of gold.

Soon she developed delicate spiritual needs to which her simple parents were strangers. From long truancies in the woods she would come home laden with mysterious flowers, and soon she came to ask for books and pictures and music, of which the poor souls that had given her birth had never heard. Finally she had her way, and went to study at a certain fashionable college; and there the brief romance of her life began. There she met a romantic young Frenchman who had read Ronsard to her and written her those picturesque letters I had found in the old mahogany work-box. And after a while the young Frenchman had gone back to France, and the letters had ceased. Month by month went by, and at length one day, as she sat wistful at the window, looking out at the foolish sunlit road, a message came. He was dead. That headstone in the village churchyard tells the rest. She was very young to die—scarcely nineteen years; and the dead who have died young, with all their hopes and dreams still like unfolded buds within their hearts, do not rest so quietly in the grave as those who have gone through the long day from morning until evening and are only too glad to sleep.

Next day I took the little box to a quiet corner of the orchard, and made a little pyre of fragrant boughs—for so I interpreted the wish of that young, unquiet spirit—and the beautiful words are now safe, taken up again into the aerial spaces from which they came.

But since then the birds sing no more little French songs in my old orchard.

****

This ebook edition first published in 2011 by Red Wheel/Weiser, LLC.
With offices at:
665 Third Street, Suite. 400
San Francisco, CA 94107
www.redwheelweiser.com
Copyright © 2011 by Red Wheel/Weiser LLC. All rights reserved.
Originally published as The Haunted Orchard by Richard Le Gallienne. Harper’s Magazine, January, 1912.
eISBN: 978-1-61940-018-4
Cover design by Jim Warner
An Apple a Day

*sniff*

*sniff*

Hoodoo Hangover – An Ankhie Ramble

Posted in Ankhie Ramble, Bookseller Profile, Field Guide Friday, Uncategorized, You Really Oughta Go! on February 10, 2012 by weiserbooks

New Orleans is a slow burn.

Ankhie returned from the Crescent City several days ago, but can’t shake the feeling that she is still there. Or at the very least, not quite here.

It was my first visit, although I’d been hearing about New Orleans my whole life. Wonderful things. Spooky things. So, being a Yankee exposed to hyperbole I starched up and went there not with great excitement, but with a make-do attitude and an eye for disappointment.

From the moment I stepped off the plane, everything shifted – ever so slightly, like the way things look and feel just before you come down with a raging fever. Now… Ankhie doesn’t travel well (and forgot her air sick meds) so that was a factor at the start. And the weather was much warmer and moister than Boston in winter, which makes for much strange perspiration. Then there was the food – fabulous, rich, and feasty – and the high-octane alcohol, all combined the unrelenting visual, aural and olfactory stimuli of the French Quarter.  Just taken at face value this sounds like a recipe for delirium. But the really strange part was that none of it – not the glow-in-the-dark cocktails nor the black cloth doll nailed to the hollow of a cemetery tree  – actually felt strange.  It felt weirdly organic, and disarmingly… normal. I was expecting to be disappointed or overwhelmed or terrified. Instead I was totally at ease.

We’ve talked a lot here about the power of place. It’s a subject near and dear to the heart of anyone who works with natural energies. A city like New Orleans, where the lives of its inhabitants, past and present, are so inextricably bound to the environment, is likely to be a highly charged magical place.  At the risk of sounding like a proselytizing tourist, I have to say that New Orleans is something more – something subtler, older, and more insidious.  I’ve been to places that have awed me – even lived in a few of them – but I have never been anywhere that got under my skin so quickly and so thoroughly. And not just the European charm and shabbiness of the French Quarter. Thanks to a fabulous nighttime cemetery tour courtesy of Bloody Mary – we traveled through places in the city well off the tourist map – places that I wouldn’t recommend going without a knowledgeable guide – and even there, it all felt right.  Not good or just, but as it was meant to be  at that place and in this time. Yeah I know what y’all are thinking – Ankhie drank the kool-ade. Not quite, but I did leave a little something on an altar for Marie Laveau, and came home armed with a wee dolly and mucho gris gris.

My companions and I went well-prepared with mainstream maps and tour books, but found ourselves well-supplemented by Denise Alvarado’s Voodoo Hoodoo Spellbook. It is decidedly not intended as a travel guide, but nonetheless it proved to be an invaluable companion to the mysteries of NOLA witchery.

Here is a sample from Chapter One, on the history of New Orleans Voodoo:

New Orleans Voodoo originated from the ancestral religions of the African Diaspora. It is one of the many incarnations of African-based religions rooted in the West African Dahomean and Central African Voodoo traditions. It became syncretized with the Catholic religion as a result of the massive forced migrations, displacements of the slave trade, and the Code Noir. Slave owners forbade the Africans from practicing Voodoo under penalty of death and, in areas controlled by the Catholics, forced many of them to convert to Catholicism. The result was a creolization of the names and aspects of the Voodoo spirits to those of the Christian saints that most closely resembled their particular areas of expertise or power. Under the guise of Catholicism, the religion of Voodoo survived…

The term Voodoo Hoodoo is commonly used by Louisiana locals to describe our unique brand of New Orleans Creole Voodoo. It refers to a blending of religious and magickal elements. Voodoo is widely believed by those outside of the New Orleans Voodoo tradition to be separate from hoodoo magick. However, separation of religion from magick did not occur in New Orleans as it did in other areas of the country. The magick is part of the religion; the charms are medicine and spiritual tools that hold the inherent healing mechanisms of the traditional religion and culture. Voodoo in New Orleans is a way of life for those who believe.

Still, there are those who separate Voodoo  and hoodoo. Some hoodoo practitioners integrate elements of Voodoo, and some do not. Some incorporate elements of Catholicism or other Christian religious thought into their practice, while others do not. How much of the original religion a person decides to believe in and practice is left up to the individual. Some people don’t consider what they do religion at all, preferring to call it a spiritual tradition of African American folk magic. Throughout this book, I use the term Voodoo hoodoo in reference to the blend of the two aspects of the original religion as found in New Orleans Voodoo and as a way of life. A fellow New Orleans native and contemporary gris gris man Dr. John explains it this way:

“In New Orleans, in religion, as in food or race or music, you can’t separate nothing from nothing. Everything mingles each into the other – Catholic saint worship with gris gris spirits, evangelical tent meetings with spiritual church ceremonies – until nothing is purely itself but becomes part of one fonky gumbo. That is why it is important to understand that in New Orleans the idea of Voodoo – or as we call it gris gris – is less a distinct religion than a way of life.” (Dr. John, Rebennack & Rummel, 1994, p.159)

New Orleans Voodoo evolved to embrace aspects of the “fonky gumbo” of cultures in the nineteenth century and as a result, it is distinguishable from other forms of Voodoo and hoodoo found in other areas of the country. For example, there is a blend of Spiritualism, African Voodoo, Native American traditions, Santeria, Catholicism, and Pentecostalism. An additional hallmark of New Orleans Voodoo hoodoo is the borrowing of material from European and African folk magic, Kabbalistic influences, ancestor worship, and strong elements of Christian and Jewish mysticism, such as the use of various seals and sigils. In fact, for many practitioners, the Bible is considered a talisman in and of itself, as well as a primary source for magical lore. The psalms and the saints are aspects key to hoodoo practice for many practitioners, though not all.

New Orleans Voodoo is unique in its use of Spirit Guides in worship services and in the forms of ritual possession that its adherents practice. There is candle magick, and there used to be Voodoo seances.  (I don’t know how prevalent these are among practitioners today). The Voodoo-influenced Spiritual Churches that survive in New Orleans are the result of a mingling of these and other spiritual practices. I should point out that Spiritualists will typically say that they have nothing to do with Voodoo or hoodoo. Still, some of the spiritual practices are extremely similar, whatever you call it.

A most important difference, however, is the retention of the various religious practices from the different African cultural groups that arrived on the Louisiana Coast. For example, there is gris gris from Senegambia; the “serpent cult” of Nzambi from Whydah, or Li Grande Zombi as it is known in New Orleans; the obvious influence of fetishism, the nkisis or “sacred medicine,” from the Congo basin of Central Africa; and the Bocio figurines from the Gulf of Guinea and the Congo Kingdom.

This is just the briefest excerpt from this excellent book. If you have any interest in Voodoo or hoodoo I highly recommend that you pick up a copy. The table of correspondences for Saints/Angels and Loas/Orishas is particularly helpful.

And if you find your lucky self in this fabulous city, check out these excellent occult retailers and services – all Ankhie visited and Ankhie approved!

Bloody Mary Tours - I can’t say enough good things about Bloody Mary, Mambo Gina, and their amazing tours. This is the New Orleans you came here to find.

Esoterica Occult Goods – Lady Mimi Lansou is the real deal, and this is one of the spookiest (in the best possible way) shops in the French Quarter (on Rue Dumaine). Don’t miss it!

Voodoo Authentica - just across the street from Esoterica is this awesome little shop and cultural center. An astonishing collection of dolls, altars, and art are just the beginning of the educational opportunities here.

Erzulies - this shop on Royal Street looks deceptively like a ladies boutique or perfumery from the outside (lots of pink in the decor – it’s all about the love!) but don’t be fooled – this is a serious shop of hoodoo run by folks who know their business. Ankhie found the woman on staff (whose name I regret to say I did not catch) extremely helpful and informative!

Marie Laveau’s House of Voodoo - one of the few shops on Bourbon Street that sells serious hoodoo supplies, and it’s endorsed by Bloody Mary so that goes a long way with me. Take a break from the glow-in-the-dark cocktails (see above) and spill-over nudies shows on the tourist  strip and step inside for some spookage.

HEX New Orleans – Christian Day is just getting settled in on Decatur Street  (with the excellent and indispensable help of New England transplants Tim and Sharon) but like its Salem counterpart, HEX New Orleans is shaping up to be all that a hard-core occultist could hope for in a shop. Less Voodoo oriented that the others but chock full of Old World Magick.  Ankhie personally recommends a reading with Sharon (who uses a well-worn Thoth deck) .

Coop’s Place – Not occult per say, but there is definitely something otherworldly going on here. I am still thinking about the jambalaya and spicy bloody mary I had at this amazing hole-in-the-wall eatery on Decatur Street. Had Christian not lead us there, we would have walked right by it. Tasty. Tasty. Tasty! Damn, now I’m hungry!

Special thanks to Doctors  K.J. and E.E. for financing Ankhie’s trip and to Dr. K.J and Bad Kris for making it both memorable and a total blast. And thanks to Christian Day for giving us all the private tour. :)

Resolution Rituals

Posted in Ankhie Ramble, Special Days and Ways, Uncategorized on January 6, 2012 by weiserbooks

And the days are not full enough
And the nights are not full enough
And life slips by like a field mouse
          Not shaking the grass.
- Ezra Pound

Among the many resolutions Ankhie makes every New Year, one remains consistent. Live more. I make this resolution as though it were a vow to be renewed. All of us, ALL of us lead busy lives – overscheduled, overworked, always tired, stretched too thin – our lives, you say, are already too full!  But there is a world of difference between busy lives and full lives – one depletes, the other enriches. Think of a typical evening, hurrying home from work, shuffling the kids from one activity to another, making dinner, doing laundry, paying bills, falling into bed exhausted but too tired to sleep: that’s busy. Now think of another evening, standing under a starlit winter sky, the only sounds the wind in the trees and your own breath – the Milky Way so close, so bright you feel as though you could fall up into it: that’s full.

Resolutions, no matter how sincere or well intended, are often put aside or forgotten in the face of those very real and necessary day-to-day tasks.  How so we make the shift from maintenance living to full living? How do we become more of who we want to be? As with all things, a ritual can help to focus priorities, and affirm commitments. The following is from Karen Harrison’s The Herbal Alchemist:

Innovation Ritual

When we want to make changes and new beginnings in our lives, we often must first make room for them by releasing old habits, people, or ways in which we currently use our energies that are no longer working for us. This can be in any area of your life, so before doing this ritual, first begin by looking at the person, thought pattern, job, or lifestyle that you feel is hampering your efforts. Decide what you need to release in favor of new thoughts or perceptions that will allow you to alter your attitude and ingrained reactions. This will give you the mental space to plant new roots of behavior and to have them to grow in your life. Next, determine how you want to grow or change: spiritually, monetarily, emotionally, physically or intellectually. Once you know where you need to let go and what you wish to change about your life, you will be ready to do the ritual.

The supplies you will need for this spell are the following:

  • electric blue candle and candle holder
  • Incense burner
  • calligraphy ink
  • green quill
  • piece of parchment
  • an object that represents the new you (see Note)
  • three- or four-inch-long black silk or cotton (not polyester)
  • small box (such as a matchbox)
  • Uranus Oil (see Planetary Formulas in appendix e, Formulas and Recipes)
  • matches
  • Uranus Incense (see Planetary Formulas in appendix e, Formulas and Recipes)

On an evening when you will not be disturbed, arrange your altar with your candle at the left top edge; your Incense burner at the right top edge; your ink, quill and parchment at the right bottom edge; and your”new you” object at the left bottom edge, leaving the center for the black cord and small box. For the moment, just lay the cord coiled in the center of your altar. Cast your circle or center your energy. Anoint your candle with your Uranus oil, from the bottom of the candle to the wick, and light it. Light your Incense charcoal from the candle flame. Let it ignite almost completely across, then set it down on a bed of insulating sand in your
Incense burner. Place a small spoonful of your Uranus Incense in the center of the charcoal.
In the center of the piece of parchment, draw with your ink and quill a symbol that represents the thing that you are releasing from your life that has been holding it back. If this is a person, you can draw his Astrological Sign or initials, for example. If it is your employment, draw the logo of the company or its initials; if it is a bad habit, draw a simple image that represents this lifestyle choice. Next, around this symbol, draw a square, which represents the limitations that this has set on you. Set this parchment sigil in the center of your altar. Pick up the black cord and knot the two cut ends together, concentrating on the problems or limitations that you have encountered with this person, job, or lifestyle, placing the energy of the problem in the knot. Lay the cord in a circle around the parchment sigil in the center of your altar. For a few moments, continue to focus on the problem while you also become aware of your breathing. Each time you exhale, imagine yourself exhaling the hold that this problem has on you. Feel yourself becoming lighter and more relaxed. After each exhalation, say, “I release you.” Work on this release for about three minutes, or until you feel very relaxed and light.

Next, pick up your cord and carefully hold the knot in the flame of the candle, igniting the knot and burning away the problem. Set the remainder of the cord in the box. Next, holding the parchment by the very edge, ignite it with the candle flame. Let it burn toward your fingers and go out. If it burns dramatically, you can blow on it lightly to control the flame and blow it out while concentrating on release. Place any unburned parchment in the box with the burned cord and put the box to the side. When you have finished with this part of the ritual, relax for a few moments, enjoying the release and lightness.

Now take in your hands the “new you” object, concentrating again on your breathing and what you are bringing into your life. With each inhalation, breathe in energy, motivation, and optimism. As you exhale, breathe on the object, filling and charging it with this new, exciting change. After you have filled it, set the energies by anointing it with your Uranus oil, then hold it in the smoke of your Uranus Incense and place the object next to the candle. Leave the candle to burn down all the way and go outside to dig a hole to bury the box with the parchment ashes and cord. Bury the box, firmly tamp down the dirt, and walk away, never looking back. Feel the freedom and lightness.
The next morning, take the jewelry from the altar and go to a mirror. Watch yourself adorn yourself with the jewelry, focusing on the changes it represents. If you have chosen an art object, take it up from the altar and place it in a location in your home where it will be prominent, being mindful of the changes it represents.

* An object that represents the new you: This object can be a piece of jewelry with a clear quartz, rutilated quartz, amazonite, or kunzite stone set in it, or a small, lovely art object that you feel sums up the changes that you will make. If you use an art object, you will later set this piece in a prominent place in your home after the ritual so that you can see it every day to reinforce your changes. If you have chosen a piece of jewelry, you will wear it every day after you have charged it in your ritual to keep drawing that innovative energy to you.

** Note: In this ritual, you are literally “playing with fire,” so be careful. You may wish to also have a plate on your altar on which to set the burning parchment in case you get nervous. That way you can let it continue to burn without scorching your fingers. Also, since you are letting the candle burn all the way down, which will take several hours, your altar needs to be set up in a room that is closed off to all children and pets. You do not want to set your altar up near curtains or other flammable things. Your jewelry or object is going to be on the altar next to the candle, and you don’t want it covered with melted wax in the morning. Be sure that the candleholder you choose has a bottom that can contain melted wax. You may wish to place your jewelry or object in a small container set next to the candle just to be safe.

ap p e n d i x   e
Formulas and Recipes

These formulas are complete unto themselves, but you are encouraged to make them your own by adding or omitting ingredients and fashioning them in such a way as to create personal blends derived from your own intuition, knowledge, and inspiration. I have listed the amounts for each herb, essential oil, and resin in the time-honored unit of parts so that you can make the amount you deem useful for your workings. A part can be one handful, one tablespoon, one-quarter cup—whatever volume you prefer. I would recommend that with any of your essential oils, you consider ten drops to be equal to one part. After you have blended in your essential oils, let your creation sit overnight, then smell it to see if you would like to add more of any oil that you particularly like for a stronger scent according to your personal taste.

Planetary Formulas

Uranus
one part allspice berries, crushed
one part powdered nutmeg
one part gum mastic
one part clove oil
one part elemi oil

Dark Earth and Deep Water

Posted in Ankhie Ramble, Otherkin on January 4, 2012 by weiserbooks

Ankhie just spent a glorious weekend (after a rather inglorious bout of stomach flu) in the Catskills with her near and dear, doing what we always do this time of year – outdoor rituals involving potable potions, swirling flame, best intentions, and a great deal of laughter and music. This year, there were new friends joining in – unused to our witchy ways and the peculiarities of the (rather enchanted) place – so there was some explaining to do.

The Catskills, for those of you who are unfamiliar, are situated about 2 hours north of New York City, west of the Hudson River and the granite hills of Massachusetts and Connecticut. The Catskills are composed mostly of ancient sediments -slate and shale – and when viewed from a distance the mountains display a distinct striated pattern.  They are stunning, and very spooky.

Our friends live in a hollow between foothills. The property was once owned by a fringe religious group, whose members occasionally still turn up asking “Have you found the root cellar?”  No explanation is offered. No clues as to what or where the cellar is, or why they are still interested. They seem harmless, just curious about how the property has changed, but won’t expand on their inquiries.  Because the ground is essentially rock with a thin veneer of soil and grass, a root cellar (or any excavated space) would have been quite a labor, and not quickly abandoned or easily overgrown. Even so, it’s location and purpose is still a mystery. What my friends have found is a chamber built into a  shale shelf behind the neighbor’s house (a likely candidate), a deep and truly unsettling cistern (think The Ring), and a quarry riddled with small animal dens.  The new members of our party were briefed on all of this, and appropriately fascinated.

What is it about these deep and dark places that so enthrall us? In my own extended, childhood backyard there is a well hidden just off an abandoned road. It has no walls above ground level, and is often disguised by fallen branches and leaves. It is a deadly thing. Deep beyond sight, and lined with jagged stone.  If I’m near it, I just can’t stay away – even though the debris makes its exact location a mystery and a threat, every time.  Then there is the old soapstone quarry, just a semi-circular cliff now, rising from the body of a reservoir. In a boat (the only way to access it) the walls are sheer and echo every sound, the water, clear as glass 100 yards away, is black here, and very still. I have never caught a fish there in decades of trying, but it’s always the first place I steer my boat.

It is not at all surprising that these types of places have always been associated with both the spiritual and the paranormal. Wells and springs haunted by faeries or other native spirits became associated with Saints, just as temples were torn down for churches. These places speak to the darker (non-intellectual) part of ourselves for good reason. What that reason is exactly, I’m not informed enough to say, but I did run across this passage in Freddy Silva‘s excellent Legacy of the Gods; the Origin of Sacred Sites and the Rebirth of Ancient Wisdom:

Beneath the holiest of Muslim shrines, the Ka’Ba, there exists a well; sacred springs exist below Temple Mount, just as they do beneath Chartres and Glastonbury Tor; the Gothic cathedrals of Wells, Winchester and Salisbury are built on marshland and designed to  practically float on such architecturally unsuitable terrain; in fact, so many beautiful pieces of sacred architecture sit on ground wholly unsuitable for heavy structures.10 The Egyptian pyramids sit above deep fissures of the earth through which flow hundreds of veins of pressurized water. Even stone circles amid the deserts of Nubia and Libya sit on domes of water, as does the Navajo altar in Monument Valley, situated between two voluminous sand dunes out of which bursts a serpentine gush of cold, clear water.

Without exception, every sacred site is located above or beside water. Water is the foundation of every temple.

Like sacred mountains or landscape temples, holy wells and sacred springs are the epitome of the temple in its natural state, and their hypnotic power has been honored since prehistoric times. Many have been integrated within the boundaries of constructed temples, even represented on the inside by the octagonal church font and its holy water. In his delightful discourse on the holy wells of Cornwall, Paul Broadhurst describes how these places were seen by ancient people “as gateways to the Otherworld, where the vital flow of life-force could be used to penetrate the veil of matter to experience a more formative reality. And so they were used to contact unseen realms where communication could take place with the gods and spirits.”11 Celtic Britain – Ireland in particular – still venerates its ancient holy wells and sacred springs, and anyone who visits these remote shrines is often taken aback by the monastic ambience pervading their surroundings. Direct contact with these special waters have provided healing and inspiration for poet and pilgrim since the days of Sumerian Eridu and its temple honoring Ea, the god of the House of Water, where the ritual of baptism was performed as an integral part of temple initiation.

Ea and the Babylonian post-diluvial god Oannes share identical characteristics and attributes thousands of years later with John the Baptist via the linguistic route of the Hebrew Yohanan, the Greek Ioannes, and finally, the English John. Strange how an identical character emerges in the Biblical narrative 9000 years after the god Oannes emerges from the flood, complete with fish symbology, and an aphorism Wells Cathedral sits over several sacred springs,from which its gets its name.reminiscent of the act of consecration of the Egyptian temple: “Unless one is born of water and the Spirit, he cannot enter the kingdom of God.” 12

Throughout Britain, western France and northern Iberia, holy wells and springs came under the protection of the Celtic church, essentially a reformation of Druidism, which maintained the tradition of honoring the site to the degree that by the Victorian era physicians in London were still sending patients to be cured at such pagan sanctuaries. On my guided excursions to the wells and springs of Cornwall and southern Dorset I have watched groups of excited and inquiring minds develop an immediate languid state of mind as they approach the waters of St. Catherine’s well at Cerne, once part of a pagan temple honoring the fertility god Cernunnos. Likewise, the holy well at St. Clether, Cornwall, is a unique sanctuary where a channel of water from the outside well house passes directly through the tiny church and under a rough stone altar resembling one of Stonehenge’s trilithons in miniature.

Water at sacred sites is very different in frequency to ordinary water. Tests conducted using infrared spectroscopy show that holy water absorbs light at different frequencies. Holy well water is free from bacteria and contains natural minerals which are known to be beneficial to health and longevity.13 This extremely pure water also exhibits greater properties of spin, and such vortices create an electrical charge which then generate an electromagnetic field, certainly enough to transform it into something different from ordinary liquid.14

Despite the world being covered two-thirds by water, it is still a mysterious element: it grows lighter rather than heavier as it freezes; its surface tension causes it to stick to itself to form a sphere – the shape with the least amount of surface for its volume, requiring the least amount of energy to maintain itself. And yet when its extraneous gases are removed from a drop the size of an inch, it becomes harder than steel.15 Its potency can be enhanced by the use of crystals, particularly quartz, the prime material found in the stone used in temple-building. This has a marked effect on water’s surface tension, and Tibetan physicians have used this combination to make efficacious solutions for their patients.16 Not surprisingly, enlightened kings and queens of old had water transported from sacred sites to their court by means of rock crystal bowls, which served to maintain the energy of the water during transportation. Anyone who has tried this in recent times knows just how it makes the water taste like liquid air.

As a postscript – very near the quarry (across the water to the south) there used to be a spring – just a pipe jutting out of the hillside and spilling into and old horse trough. I remember drinking from it on hot summer days.  The pipe was pulled out and the trough removed years ago (worries over bacteria, etc. etc.) but no water, nothing in fact, has ever come close to that taste. If  I had to reduce the enchantment of childhood to one sensation, that would be it.

Angels We Have Heard on High – A Brief Look at Dr. John Dee

Posted in Esoteric Tuesday on December 27, 2011 by weiserbooks

On Ankhie’s desk, still dark with the residue of this morning’s coffee (we drink it strong and sooty here at Chez Weiser), is a mug bearing the likeness of Dr. John Dee.  I need only look within a 3 foot circle around me to see his portrait (or his name) several more times – books, posters, trivets (don’t ask)  – the point being that wherever you find occult interest, you’ll find Dr. Dee.  What you say? You don’t know about John Dee? Well, let our good friend Lon Milo DuQuette tell you a little bit about him in this short excerpt from Enochian Vision Magick: An Introduction and Practical Guide to the Magick of Dr. John Dee and Edward Kelly:

The Magick of Dr. John Dee

***

Son of a gentleman server to Henry VIII, John Dee was a true Renaissance magus and one of the most extraordinary individuals of his time. Historian John Aubrey called him “one of the ornaments of his Age.”23 That is saying a lot, for his age was peopled with some of the brightest lights in the history of western civilization: Queen Elizabeth I, Charles V, Francis Bacon, Ben Johnson, Edmund Spenser, GiordanoBruno, Christopher Marlowe, and William Shakespeare.

Dee’s unique genius blossomed at Cambridge University, and his fame as a published mathematician propelled him as a young man to academic rock-star status throughout Europe. It also brought him to the attention of the rulers of his world, including the future QueenElizabeth.

He was the master of scores of disciplines. He was a physician, an engineer, a theologian, an astronomer, and cartographer. He invented the nautical instruments and developed the advanced navigational charts that helped make Britannia ruler of the waves. He even coined the term Britannia. A master astrologer, he was allowed to choose the date of Elizabeth’s coronation, and throughout her reign he remainedher friend and counselor.

Because he was fluent in many languages and lectured often on the continent, Elizabeth enlisted his services as a spy. Dee enjoyed this role very much. As a matter of fact, I believe he remained in this position until the day she died. He was fascinated with cryptography and loved word and letter puzzles. Dee was secretly known as “the queen’s eyes,” and he signed his dispatches to her with the stylized image of a handshading two eyes.

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Yes, John Dee, on “her majesty’s secret service,” was the first agent 007.24 Dee possessed the largest private library in England and was constantly enlarging it. He was perhaps the most educated man of his day. Part of his education included esoteric philosophy, Qabalah, alchemy, and magick—not illogical pursuits for a Renaissance magus. Magick, in particular, was a science to be explored and exploited. Dee wanted to talk to angels (as did the biblical patriarch Enoch) not only to discover the wisdom of the past and the secrets of the universe, but also, more immediately, to discover the secrets of Elizabeth’s enemies and brandish the power to magically manipulate the spiritual forcesthat control them. Dee wanted to be a magical spy.

His approach to magick (at least at first) was pretty standard procedure for the day. After bathing and dressing in clean clothes (extraordinarymeasures for the times—unless, of course, it was May, when many people of the day took their annual bath), he would enter a room set aside for the purpose. There he would drop to his knees before a consecrated table/altar and for a half hour or so pray fervently to God and His good angels, alternately reciting a litany of self-abasing confessions of his unworthiness to enter into the divine presence and boasting of his God-given right to do that very thing. With his consciousness duly exalted by prayer, he would then gaze into a crystal or a black mirror (a process known as scrying25) and wait to receive a vision.

In theory that’s how it was supposed to work. However, even though Dee was skilled at composing long and eloquent prayers, he was not very good at scrying. In 1581 he started to advertise for someone who was. He had a small measure of success with a handful of rented seers until March of 1582, when he made the acquaintance of one Edward Talbot. Talbot (who would soon confess that his name was actually Kelley) was an unemployed alchemist’s assistant and convicted forger. Kelley’s questionable character notwithstanding, his skills as a scryer immediately impressed Dee, who hired him on the spot at asalary of fifty pounds a year, a handsome figure for the day.

The partnership of Dr. John Dee and Edward Kelley would last until 1587. Their angelic-magick workings for the most part concluded in 1584. During their time together they engaged in hundreds of scrying sessions of varying lengths, in which Kelley gazed into a crystal ball or a black obsidian mirror and reported everything he saw and heard during a variety of angelic communications. Dee, sitting at a nearby table with pen and ink, led the questioning and recorded everything in anal-retentive detail.

Not all of the sessions yielded profound revelations. Indeed, many appear to be attempts by the communicating intelligences to simply keep the conversation going. There were numerous instances when information received in earlier sessions was amended (sometimes radically) in subsequent sessions. There were even times when the magicians were informed that they had been deceived in earlier communicationsby evil spirits. Nevertheless, the consistency of the bulk of the material is staggeringly impressive, and the double-/triple-blind nature in which it was delivered, especially the angelic language, calls, and magical tablets, boggles the imagination.

The Dee and Kelley years can be viewed as having occurred in three major phases, resulting in what appears on the surface to be three separateand unique magical systems. I will discuss these in more detail shortly. Here at the beginning it is enough to simply point out it is the third and last phase of their angelic workings (the three-month period between April 10 and July 13, 1584) that yielded the material for the system of vision magick that can be properly called Enochian.

The Enochian period was highly productive and bore much promise. In fewer than a hundred days Dee and Kelley received an angelic language, tablets containing the names of elemental and celestial beings, and calls in the angelic tongue that promised to unlock the secrets of heaven and earth. With sad, almost Faustian irony, however, once the Enochian material was in their hands, Dee and Kelley did notproceed to actually operate the system in subsequent workings.

They would go on to other magical adventures, attempting to impress (with little success) the crown heads of Europe with their supernatural counsel. Finally, after nearly five years of working together, years of exhausting magical sessions, and years of traipsing their families around Europe (not to mention a notorious wife-swapping incident), familiarity finally bred contempt, and the two magicians parted company withoutever getting into the driver’s seat of Enochian  magick and turning the key.

Dee’s complicated life would draw him back to the English court and the distracting world of political intrigue and survival. In 1588, as the Spanish armada set sail to annihilate England’s much smaller fleet (an event Dee predicted years earlier), Elizabeth called again upon her Merlin. Dee shocked her courtiers by urging the queen to not engage the Spanish armada and keep her ships at bay, prophesizing that a mighty storm would scatter and destroy the Spaniards. Elizabeth wisely heeded Dee’s words. The storm manifested right on cue, and in the chaos that followed, the Spanish armada went down to defeat. In many circles Dee was credited with magically raising the tempest that saved England. The story of this event became instant legend. William Shakespeare, writing only twenty-three years later, would use Dee asthe model for Prospero, the storm-raising magician in his play, The Tempest.

Kelley’s post-Enochian years would not earn him such renown. His ambitions kept him on the continent, where he peddled the promise of alchemical treasures to the crown heads of Europe. He was knighted by Emperor Rudolph II of Bohemia but was shortly thereafter imprisoned by his royal patron for failing to manufacture alchemical gold. With fairy-tale panache, Sir Edward Kelley plunged to an untimely death inNovember of 1595 while attempting to escape from the turret of Emperor Rudolph’s prison tower.

Dee’s end was not so colorful. Elizabeth appointed him warden of Christ’s College in Manchester, but it was not a happy tenure. His wife (and, it is believed, several of his children) died there during the plague in 1605. Dee returned to his home at Mortlake, where his daughterKatherine cared for him until his death in late 1608 or early 1609.

How so many of Dee’s manuscripts survived to see the light of the twenty-first century is a magical wonder story in and of itself. Several of the most important documents Dee had hidden in the false bottom of a cedar chest (can we get much more romantic?), where they lay undiscovered for over fifty years after his death. Through a curious chain of events (that tragically saw a portion of the manuscripts baked as pie wrappings), the surviving material came to the attention of the illustrious antiquary, politician, astrologer, chemist, and Freemason, Alias Ashmole (1617–1692), one of the few people in the world capable of recognizing the importance of the discovery. Thanks to Ashmole, the material was catalogued and finally housed safely in his own museum at Oxford, the British Museum, and the British Library, where, over three hundred years after its  reception, it captured the attention of S. L. MacGregor Mathers, Wynn Wescott, and the adepts of the HermeticOrder of the Golden Dawn, then Aleister Crowley—and now you.

Guest Post by Bernadette Montana of Brid’s Closet – Community and the Season of Giving

Posted in Ankhie Ramble, Bookseller Profile on December 22, 2011 by weiserbooks

Today, on the first day of Winter, there will be 9 hours, 40 minutes, and 50 seconds of daylight in the Northeast U.S. Those numbers will gradually start to shift, increasing first by seconds, then minutes as the natural year progresses, but in the meantime, the nights will be long and cold and difficult for far too many people. Holiday celebrations and the excesses of the season aside, most of us have more than we need. Maybe not financially or materially, but compassionately. Those who take time to step back and assess the value of their own hearts, will find that they have a lot to share this season. Look around in your community. Someone is waiting for a kind word, a kind deed, a gift of your time and attention. These are commodities we all have. They are not subject to financial markets and they do not expire. They are yours to give freely. Take, for example, the story that Bernadette Montana – owner of Brid’s Closet in Cornwall New York, offers  in this guest post:

What is community?

I’ve been thinking about this subject for a while now.  The holidays are upon us, and for some, it is a time to help others who are less fortunate.

I myself, cannot afford healthcare.  I  limit my expenses and try my best to pay the bills.  Being that I am “self-employed”, I struggle with this on a daily basis.  Clearly-we all could use a little help. What might be less obvious, is that we can all offer a little help too.

Two weeks ago, I received a call from a friend who told me about a person who was in desperate need.

Jennie, who we affectionately call “The Hugging Goddess” is on full disability because of health reasons, and she was going to be evicted from her home.  Just one of her problems.

She had a leak in her kitchen.  It wound up rotting out the floors in the trailer home in which she lives.  Because of this, she lost her home insurance.  When hurricane Irene hit, she was flooded.  The water left garbage and downed trees all over her land and the house developed mold.  Then her furnace stopped working.  Now there was no hot water for showers and no heat to keep her home!  The whole trailer was being heated by space heaters.

She went to FEMA for help and was denied because she had no home insurance, and because of the condition of the land, the home association wanted to evict her.

Back to the original call…

Her friend Robin filled me in on what was going on.  I immediately put out a call for help to our pagan community.  Calls where made, The local press was contacted, and used social media (Facebook, Blogger, Twitter) in order to get the word out.  With 24 hours, committees where set up, donations of material and money started coming in, and a cleanup crew was sent to Jennie’s home!

In 2 days, the entire lawn was cleaned up, dead trees where cut down, the furnace was fixed, and a shed was rebuilt.  In the weeks to come, the rotted floors will be replaced, and new ones will be laid down with all the donations of wood, tile and money that came in.  Looking into finding used kitchen cabinets for her as well.

Jennie came into the store to thank me!  She gave me her famous hugs, got all “teary” and tried to give me the last $3 in her pocket! Very emotional…What is community?  It’s about the love we give one another.  It’s about caring and hugs.  It’s about honoring the Goddesses and Gods within each other.  It’s about the pagan community that I am soo blessed to have here!

Many thanks to Bernadette for sharing this story!

Blessings to each and every one of you this holiday season. May the days to come bring you health, happiness, and comforts to enjoy and to share.

Thinking About Books, All Day Long – an Ankhie Ramble

Posted in Ankhie Ramble, Uncategorized on December 16, 2011 by weiserbooks

Seriously – ALL day.  Granted, sometimes I’m thinking about lunch, or the lovely person at the Dunkie’s drive-through who smiles at me every morning and makes the world a little less lonely and cold even before the caffeine hits my system.  Sometimes I’m thinking about bills, or aging parents, or kids growing up and growing away. But mostly I’m thinking about books. It is both an occupational hazard and a predisposition. And I’ll wager than anyone reading this also spends an inordinate amount of time thinking about books.  Go ahead… admit it.

So what does that mean? How does uncontrolled bibliophilia affect one’s outlook on life?

Let the ramble commence!

When I was in college (hundreds of years ago) I took a Comparative Literature seminar called “The Problem Wife” – a fabulous (exhausting) syllabus, focused and highly literate classmates,  and an amazing teacher. I can honestly say that the class changed the way I see the world and myself. It also changed what I read and how I read -  in part because of the material, but also in part because of a few words of advice the professor gave at the end of the semester. She looked around the table at her eager and intense young students and said. “If I could tell my younger self one thing, it would be this – don’t live your life like it’s a novel.”  We were dumbstruck. That was, of course, exactly what we wanted to do.  The world waited for us, with drama and passion and adventure and tumult! And even though most of the “problem” wives we’d read about ended up dead (usually by their own hands) they had lived, really lived!  What the professor brought to our attention in that one, deflating statement, was that, no – these women had not lived. The consequences of their passions and misdeeds were as fictional as the acts themselves, existing only on the page and in the minds of the readers. We live in the physical world, where structure and narrative are artificial constructs that don’t neatly apply to the changing nature of personality, influence, and circumstance.

Fiction is great. It entertains, informs, and yes, helps to shape the way we think about the world. But it is not a place to live.

So, WHAT exactly are you getting at Ankhie? Excellent question, patient reader. My point in this ramble is to say that no book is a blueprint for living. No one book, that is. To truly live, we must fill our years with a rich variety of experience, and our minds with a rich variety of thought. The latter can be accomplished by reading often and reading well.

I don’t regret a single book I’ve read (well…), or a single moment spent thinking about them. Now, how many things in life can you say that about?

So go forth, intrepid lovelies, and read. Read everything!

“Never trust anyone who has not brought a book with them.” – Lemony Snicket

Does Magic Make You Crazy? – an Ankhie Ramble for a Dark Winter’s Night

Posted in Ankhie Ramble, Uncategorized on December 7, 2011 by weiserbooks

Magical thinking is (roughly) defined as a system of belief that allows for the unusual and scientifically unproven interrelatedness of things, based on subjective associations.  You know… pat the cat three times before you leave for work and the house won’t burn down. There’s a connection there somewhere, but it’s too weird and far-fetched to explain to anyone else. But hey, it seems to work.

One step shy of superstition, two steps shy of actual magic.

Yes. Actual magic. To be effective, a magical  practitioner must wholly believe in the power of sympathetic associations and correspondences. It is, after all, a spiritual tradition grounded in the tangible world. Whether you are a Hedge Witch or a Necromancer, the words and objects used to invoke the hidden realm must have power – power that you trust and believe in – in order for any spell or summoning to work. It’s that simple.  Things matter. Actions and words matter. You can theorize about magic all you want, but unless you work and see results on the physical plane, it is only theory.

Think about the house not burning down and chances are that everything will be fine. But pat the cat, and he will be roused and perhaps inspired to catch the mice that are just about to chew through the wires in your walls, wires that would have sparked against that old, dry insulation, burning down the house. It is a hair thin connection, but it is there.

Magical thinking is also a clinical symptom of several different types of mental disorders – schizophrenia and bi-polar being just two. Here we come to the meat of Ankhie’s ramble. I have a witchy friend who was diagnosed as bipolar many years ago (back when they called it manic depressive disorder) – she never embraced the diagnosis, refused to be medicated, and with the exception of occasional bouts of crazy has lived a pretty normal life. Magical thinking has always been an integral part of who she is. It was also part of what earned her that initial diagnosis. Recently things went kind of wrong for her and she went back into therapy. She also went on meds.  And they worked! She was surprised, and initially delighted by the results -she was calmer, happier, more productive and easier to be around. Yet somehow, she was also a lot less witchy. She started to lose interest in her practice. She started to question her beliefs. The magical thinking that had defined her and empowered a rather impressive record of spellwork, now seemed silly, remote. She still loves to read witchy tomes, but her interests are more academic.

Now, none of this is to imply that all magical folk are crazy (although we do have our stand-outs). The same ramble could have been written if my friend were a poet, or musician.  Magic, like art, requires a true leap of faith -  it’s power is found in that held-breath moment between the world we live in and the world we imagine. But with every leap there is the risk of a fatal fall. Every magical thinker, from Dion Fortune to Christian Day, has warned of the dangers inherent in occult practice. The doors we open cannot easily be closed again, and if we aren’t strong enough – mentally and physically – they will remain forever open, and the connections that work so well when we are in control start to tangle and bind us in hopeless knots.

So, does magic make you crazy? I don’t know. I do know that I am glad to see my friend “happy” but I miss the witch in her. And if I forget to pat the cat, I turn the car around and head back home.

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