Archive for February, 2012

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. :)

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