Freedom and the Judgment

Freedom and judgment have one thing in common, they are words we are using in reference to something that supresses us, even when we believe freedom doesn’t supress. With suppression I mean anything that questions our purpose, worth, station or valour and seek to control these realms if they are found to be outside the accepted norms of some moral or social law.

We find here a polarity between freedom and judgment. I believe we all want to breathe in freedom – save for those who judge and set the laws – that seeks to restrict. In the will to freedom and its restriction we find the cosmic pulse of life and death, and between the beats life goes on. And here in the offbeat – what we know as life – it is all about acting and reacting so we can understand the soul hidden deep within the stone of philosophical possibility.

In this offbeat we live out our lives and question everything, but as Derrida commented knowledge is a fickle thing, because we can never be sure that what we know really corresponds to what is, because our participation in the cosmic drama is limited to our own very limited and infinitesimal small drama which turns any certainty into ‘fictional forms’.

Now, I see little escape from this premise, but how we approach this premise can make a difference, so continuing the reasoning of Derrida and the ‘fictional form’ which is our life, I dare say this invites immense possibilities, because fiction is rooted in life.

If we accept this premise we can see opportunity and possibility and excel in this or we can grow weary in the illusion the premise presents.

For the modern man, the reaction to this premise somehow goes down to Bakunin (1814-1876) who reacted upon an archontic and tyrannical social climate stating that:

"Let us put our trust in the eternal spirit which destroys and annihilates only because it is the unsearchable and eternally creative source of all life - the passion for destruction is also a creative passion!" (Reaction in Germany, 1842)

This observation, along with Nietzsche’s’ existential questions gave form to what we know as nihilism and nihilism is commonly defined as:

“the belief that all values are baseless and that nothing can be known or communicated. It is often associated with extreme pessimism and a radical scepticism that condemns existence. A true nihilist would believe in nothing, have no loyalties, and no purpose other than, perhaps, an impulse to destroy (http://www.iep.utm.edu/nihilism/).”

It is certainly tempting to pursue the greater projects of Nietzsche and Derrida in this scope, but if we limit this potentially enormous discourse to the premise of philosophy – to be able to entertain an idea without judging it as anything else than an exercise in ‘truth’ – we are left with the exercise of ‘truth’. And while truth will forever be a white dressed maiden resting in the deepest parts of a well, she still influences us in our pursuit for meaning, freedom and judgment.

And what I see is that in this exercise, in this offbeat between life and death, what we know as existence and our life and world light and darkness do moves us in bitter and sweet steps in this tango we make, wanting or not. And as we dance through our ‘fictional form’ we often raise fingers to one another, to ourselves, to history and to ideas and things. And what happens here in this process of multiple judgments? First off we are losing freedom but more severely we understand our self in relation to negations and condemnations and reactions to something that challenges our free spirit. The act of judgment brings more judgment and restricts our social cage, because in judgment we expose the tyranny that rules a profane society void of hope and full of greed loosing perspective of whether this is the world we wanted or not and becomes reactants and marionettes in that beat of death that announces the end of the beauty of our ‘fictional form’ where we merges with the repressive and suppressive.

Oh yes, I am using broad strokes here, because every brush is made up of single strains of hairs that together can mark the world, for good or for bad. If the brush is stringed with reactions to the picture made it will be tied to the present form and its freedom will be restricted. In the same way, when you judge, you react and restrict yourself and in some cases even invite in the restriction to shape your life, because no matter if you believe or like the Christian mythology, the phrase in Our Lord’s Prayer do hold a profound message:

And forgive us our trespasses,
as we forgive them that trespass against us.

This part, do speak of judging and forgiveness so we can be free from our own judgment and of the judgment of others and even more from the worst judge of all, our selves. Because I believe nihilism and antinomianism is natural for the adolescent, but as this phase is passing and we have destroyed what needs to be destroyed and dropped our pointed fingers in the chaos of forgetfulness we can approach this ‘fictional form’ we are and see ourselves as we are and not in relation to what we reject or judge – and in this a first step of freedom can be made as we realize that chaos is a myriad of lights that seeks the original harmony. 


This Occult World...

… is a microcosm and a speculum on which we understand the world outside, the world below and the world above. The shit-storms still happen and the misunderstandings dances around in diabolic delight – just as in the world we call ‘profane’, orderly or civilized.

In this little cauldron of occult soup we find the world at its extreme. We find the hater who seeks to kill you, we find the righteous ones that set out to detonate you and we find the judge who seeks to govern the world because of some oedipal complex.

The ‘Occult World’ is not a Golden Age, it is living Hell intensely so we can get closer to the nerve of who we are and understand all possible worlds in this way.

We tend to think that in a world where everyone is searching ‘enlightenment’ and ‘knowledge’ we will find one another, but nah, the bridges that crosses from a dark soul to a bleeding heart will bring you deeper down and what was confidence broken will unleash hell…

As the good Bernard of Clairvaux said the road to Hell is paved with good intentions, because good intentions is somehow the passport into the mysteries – and then we screw up – inviting in restrictions learned from the society we falsified, just to give ourselves some sort of control or domination of what we can’t understand.

The hunt for knowledge is riddled with confusion and naturally when we meet someone and converse with them the confusion finds an increase or solution, just like it does in the world at large. And as it is in the world at large, that profane thing the occultist despise they recreate a shadow world of restriction, singing praises to chaos and antinomian powers so they can tell you are wrong or right, not seeing that the all worshipful chaos have made them orderly and dogmatic in a severe and restrictive way…

It is tiresome, because I am not an occultist; I am someone who uses occult philosophy to make my life better so I in turn can make your life better. I am not interested in your shortcomings or faulting philosophies, but in your heart, love and presence of spirit, so we can get a hang of any world together.

I mean raise a finger and you do raise a point – and in this moment the natural question should be who is this being raising a finger and a point?

Shouldn't the hidden being revealed make us all to see that we are hen (One)?  It doesn't, because in the ‘occult world’ the appetite for power is stronger than the appetite for community and commonality. The occult world brings us the best of lovers and the best of warriors, the worst of despots and the worst of politicians…

At times it seems to me that the natural law, as in natural philosophy, which was the arcane term for occult science is forgotten in favour of social ambition veiled in a nice pagan dress of deception where the social valour’s of ambition and domination is still alive, just to kill the memory of the Golden Age and restrict freedom in the name of bleak punishment where clowns and brutes install themselves as governors and kings. It is a sad shitty world, just like the profane world we try to create a distance from.

But I refuse to accept this, because in this occult soup I have found love and even more love, struggle and epiphanies amongst the brutes of dogma and the hijackers of truth. Like the world at large the occult world invites connections, liaisons of love and friendships, nepotism and truth. The occult world is a mirror, a reflection, of worlds vertical and horizontal – it is an imaginary world and as the world at this point is still an imagination we can twist and turn this into a desire of love or revolt – as we wish.

The Occult world is a cauldron of possibility, but I for one will always anchor my despair, misery and confusion in those sandbanks and skeletons of love that some of us finds weak and ridiculous. I will always choose love as the nail in my patient compass, because with patience and in a spirit of love I will see my friends and lovers more clear than those that rises from their torment and wishes to share they suffering with me.     


The Spiritual Beggar and the Work with Spirits

I have been pondering for some time what wordings such as ‘I work with so and so spirit’ and ‘when I asked so and so spirit to give me a work opportunity I got it’ really imply. What is truly at play in asking favours from spirits and to ‘work with spirits’?

When you find yourself in one of the crossroads of life searching the palace of opportunity and resort to magic or summoning to move gently through the valley of tribulation to gain open doors, what is going on in this very moment when you approach strange spirits and ask favours?

So, allow me to share some musings and thoughts on these themes.

I have for some time been intrigued with the mystery of begging and what goes on in the cheap taverns of life and with beggars there are two things that at random intervals shows itself as unique and interesting, matters we perhaps rarely pay attention to because the beggar is only something swift and passing that many pay to get rid of – or pay to help. One factor is the blessing.

The blessing always comes if you give a little bit more than what is expected. And we can wonder, what is going on here, you give some money, no amount that hurts your financial state or is a sacrifice in any way – in return you receive a blessing. Who is this person that is blessing you? What is going on here?

The other phenomenon is predictions and prophecy. I have countless experiences with this, ranging from gypsies taking my hand after giving them all lose money I had on my person and taking my palm and reading events that came to pass in the week to come as I had beggars being given some money walking away, stopping, just to turn back to me to tell a sentence or two of something they felt they had to tell and then walked on like the epiphany they gave me was nothing.

I see our relationships with spirit as mimicking any other kind of relationship, it be with plants beasts or other humans. It is about affinity, proximity, time, dedication and work as much as it is about affinity and immediate bonds forged in a moment of mutual recognition, attraction and love.

To work with a spirit is to work on a bond, an attraction, and the rules are quite similar to the rules in building any other form of relationship – with one quite baffling exception – a spirit (a being with a non-material body, and a spirit not anchored to a tomb in earth) exists in a state of perpetual celestial justice. With this I mean, the moral and law that binds material justice have little bearing on what is not of matter, so in the field of justice we find a landscape that is not at all as we conceive it to be on material premises.

I wonder if this paradox is somehow solved in the presence and activities of beggars, these people who give blessings when favours are given. Somehow, when we approach a spirit of repute to ask favours aren’t we engaging a form of spiritual beggary? But since we here move into a field where matter and non-matter meets, the balance and relationship is somewhat different.

If we pursue the idea of placating a spirit for favours as if we were beggars we place ourselves in an acceptance of need, but also the embodiment of blessings… In a way these musings do invite in the many examples from Torah, Bible and Cinema where angels are often portrayed as beggars or strangers, like how the prophet Elijah when he returned as a beggar visiting Rav Akiva to relieve him of his despair as a meaningful paradox on the Hermetic axiom, ‘as above, so below’ where the tables are turned and in almost natural ways all celestial wealth is mirrored in the station of possibility in the state of the beggar.

If we take a step back and allow these ideas to flow and take form and shape, we see that need, blessing and acceptance provide the field for what we know as luck, because what is this meeting between beggars, spirits and men where money and blessings are traded?
Luck is opportunity opening up when we are in the right place to see it. If we can move on and take advantage or embrace luck is a matter of awareness and skill.

I recall one specific encounter with a beggar writing this. I was in downtown São Paulo waiting for a friend, as I sat down and ordered a beer an elderly woman came up to me, with great calm and direction she opened her hand to receive some money and I had only four coins on me and no other cash. I gave her what I had and her reaction was to take one of the coins, throwing it in the ground with great force, murmuring something, and then she blessed me and walked away.
It was a magical moment, because for me this was a living spell, pure sorcery, to take a third of what little you were given and throw it to the ground, evoking something, for the sake of increase. I watched her walking away to a bar across the street where she gained bills, replacing and overriding the few coins I had to give… she had her increase and I gained my blessing…

I of course have several conclusions to these ponderings, and far more to say, but somehow too much explanations seems too much, so at this round just these coins of wonder that you hopefully throw to the ground so increase of thought, opportunity and luck can be gained…. 

Image:  Alexei Tarasovich Markov: Fortuna and Beggar


Planetary Talismans

Sacred Alchemy Store is now offering planetary talismans.

A talisman is a receiver and emitter of fluids and waves as well as an insulator or as the ethnologist Dominique Camus defined a talisman:

the talisman is a shield imbued with the “forces of the cosmic powers” it has harnessed. In addition to the fact that it is, therefore, infinitely more effective than the amulet, it is not solely a protector. By condensing the active ‘universal forces’ through transference, it puts them at the disposal of the owner.

Each of our talismans are made as the inquiry for them is presented and executed in the name of the person who seek to carry the charm, hence the moment of forming a desire and its reception is subjected for astrological analysis (a form of horary astrology) to give an accurate direction for the talisman. All planetary talismans contain proper elected virtues from all possible kingdoms and all talismans are subject to, hymns, fumigations and secret writ in accordance with the magical alphabets of IbnWahshiya as it pertains to planet and/or sign and are anointed, consecrated and fumigated in the proper planetary hour and day as the purchaser of the talisman is named.

Our talismans then effectively tie the planetary virtue to the owner in ways benevolent for the goal sought.  Our talismans are commonly sewed up in cloth for the simple easiness of transportation, but they can of course be custom made in the form of a ‘mojo bag’, pendant, necklace or bracelet, so please do write us to detail and discuss the desired effect and we will arrive at an exact formula for how it can best be accomplished.

As these talismans will be carefully manufactured using auspicious astrological elections we need to inform that the creation of a talisman can take up to 28 days to be completed, this to ensure that the maximum virtue possible is embedded into the talisman.

We can make talismans for decans, signs and lunar mansions, so if these are of interest, please write us, as for now we are giving attention to the virtue of the seven planets, but we will shortly follow this up with making available the full range of lunar mansion talismans.
Our talismans can be worked on the particular virtue itself or they can be worked in the field of shared virtue between the planet and its owner where the creation of the talisman is adjusted in conformity with the natal chart of the carrier of the talisman, we will then need date, time and place of birth of the carrier of the charm.

The main seven types of talismans we offer are as follows:

Sun holds the virtue of recognition, clarity and to expel what is out of place and literally brings light to what is hidden as it also gives prestige and can stimulate intuition and is as such a great power to have by those who seek such graces.

Moon holds the power of dream and rules all things subtle and gestating. Being motherly, wet and nocturnal she is also patron of secrecy as much as tenderness, in this way she brings sweetness, children, inspiration and affection to our lives and is as such a great power to have by those who seek such graces.

Saturn, the greater Malefic, also Lord of the Golden Age is traditionally associated with contemplation, intellectual arts and the ability to guard against malefica and is as such a great power to have by those who seek such graces.

Jupiter is the instigator of law, time and order, the planet of kings and of those who seek to gain favours by people in lofty positions. Jupiter is jovial and gracious and is as such a great power to have by those who seek such graces.

Venus is the patron of love and concord, merriment and marriage and ignites joy and stability to existing relationships and brings the virtue of attraction to those who seek for love and concord and is as such a great power to have by those who seek such graces.

Mars is the author of war and agriculture, patron of alchemy and arts made by hand. Mars can instigate successful warfare as he can ensure success at the initial stages of any undertaking and give vigour and presence to our lives  and is as such a great power to have by those who seek such graces.

Mercury is the linguist of heaven and oversees all forms of communication and interaction and can ensure wit and effective self-presentation as much as being the intermediary in generating any form of connection between men and every kingdom and is as such a great power to have by those who seek such graces.

You find this new product by clicking on this link


The Pointed Finger of Freedom

“If the doors of perception were cleansed everything would appear to man as it is, Infinite. For man has closed himself up, till he sees all things thro' narrow chinks of his cavern.”

 - William Blake, The Marriage of Heaven and Hell

The world is saturated with opinions and demands that we get engaged in something. Our democratic world insists on our active participation in everything that is going on. It is far worse than what Noam Chomsky stated, that today ‘lively debate in a limited spectrum is allowed’, as a means to control debate, nowadays it is encouraged and demanded as the nature of this limited spectrum is carefully mediated by bankers, media, politicians and corporations.

We pick up a newspaper as we shudder in disgust, but we read on and get involved. We get worried and we get ill, we get angry and we get catatonic. Still we engage it all because expressing opinion is to express democratic freedom and reflects who we are under the banner of ‘human rights’.

As we engage the world we are confronted with not only opinions, but judgment and interpretations, sentimentalism expressed as facts and the misery of failed ambition. Like eels and sharks bumping into walls in our restricted aquarium of illusory freedom we exercise this freedom as beaten dogs and purposeless warriors.

In this hopelessness religion and belief is the master key to escape the feeling of imprisonment, because here we encounter something mysterious, something outside the social prison and indeed for some, an experience of the infinite, an experience that breaks down the walls of the aquarium also breaks down the cave of narrow perception.

Alas, this is not how it is in practice. Rather we see a negative inversion taking place, where the field of mystery and belief turns into a source of increase for the strength of opinions and judgments held by people.

One of many idiosyncratic mindboggling phenomena’s are found amongst the neo Pentecostal movement where the idea of the world being a prison is taken to such extremes that in many cases they have ceased focus on God and is getting occupied with Satan and fixate on all things immoral measured against a given interpretation of a collection of enigmatic gospels. It is like faith substitute for research and thus instead of substantiate an opinion with logic analysis sentimentalism, feelings and faith is what informs a given interpretation of something mysterious which then is imposed on social actors and behaviours.

Opinion leads to judgment, which leads to condemnation in very draconian ways and instead of opening the doors of perception it is instead solidly locked down with hatred, arguments gossip and quarrels, until only the keyhole is left for the hateful voyeur from his place of self-affirmed salvation and greatness.

But this type of behaviour is not restricted to denominations like this, we find the extremist everywhere as we find the judgmental one everywhere. The ‘occult’ world is really no better off, because breaking free starts in the realization of imprisonment and the adoption of new perspectives from this realization. What we see is instead a lot of misinformed gossip, attempts of nailing one another and useless agitation taking place, usually with the purpose of establishing who is right, because when we establish ourselves as a ‘holder of truth’, we give ourselves automatically the freedom to point fingers, accuse and judge people, opinions and actions in a simulacrum of the social world we live in and hence we extend the archontic control of our prison guards into our personal field of interactions and community and dig the hole burning under our feet deeper and make our prison smaller.

We would think the ‘occult’ world attracts the best of good people in the world – but it is not so – rather it is a speculum obscura, a microcosmic reflection of the world at large where everything, good and bad, tends to become extremely visible. But of course, the human being have been manipulated into giving attention to horror, error and the disgust and too often we get blind to all the beauty that exists outside our self-dug crater of opinionated madness and judgmental misery.

I believe this is caused by the saturation of opinions in the world, which in extension gives us the illusion that exercising opinions – in particular with force – declares us as free men and women. But, unfortunately, in strong opinions is always found a pointed finger, throbbing with judgment and accusation, because strong opinions are always resting of weak foundations, hence every heated argument is born from the need of convincing oneself and not the opponent.

This seed of discord is also found in the subtle disagreements, say, I believe past life memories is important while my opponent thinks it is rubbish. Fine, here we have a disagreement and quite often such disagreements follow with debasing the orator of the opinion and not the opinion stated. Consequently the disagreement turns into a stupid quarrel of right and wrong instead of the more expansive model that opens horizons, where a proposition is met with a question and inquiry and not a condemnation.

At times the blindness for our imprisoned state is so overpowering that the disagreement becomes a mission – and indeed nothing is more vile and dangerous than a man on a mission – no matter right or wrong, substantiated or not, it is only about the goal, to be right. The Christian mission with its crusades and inquisition is one reflex, while another rests amongst those who make their mission into proving others wrong. We can exemplify the latter with the disagreement between the importance of past lives and its unimportance, because every stupid mission finds at its core such banalities to be a part of its ugly mosaic. Let’s say, you are a fervent believer in the importance of past lives and I tell you bluntly, I think it is bollocks. If my rejection of your premise leads you to erect temples of belief and monasteries of war to defend your opinion, I would say, you never gave the matter much thought and became a pure sentimental reaction to a linguistic provocation. And since expressing opinion, especially if they are born from belief, is conceived of as a ‘human right’ – the reaction implies an attack on the human stating the opinion – which only demonstrates how deep and enclosed your imprisonment is.

I am aware Our common imprisoned state, I do shudder in disgust when I pick up a newspaper, but I also make deliberate attempts to restrict this negative influence, because I don’t want the fear and hatred, loathing and illness to be a part of my life. I seek concord and the good dialogue, the interested approach in all differences that makes us all community, because for me at least, I seek the doors of my perception to be as open as possible and I am not able to do this if I close myself to the experience of others and refuse to approach myself to me fellow men and women in interest. If we did this with one another, we would naturally question the walls in our aquarium and as the inquiry led to renewed insights we would see the walls shatter and the noose getting looser in an expanse of horizons that would potentially alienate ‘the human rights’ bestowed upon us by the rulers of this world as a pointed finger turns into a helping hand.   


Ifá Medicine and the Alchemy of Attraction

Osé Èrò means ‘powerful herbs that clean’, but in effectuating an energetic clean-up it also invites in the power of attraction.

Osé Èrò is made from osé dudu, or African black soap, which is an ash based product, mainly using the bark and leaves of plantain and cocoa –as well as other herbs such as Shea and Palm oil pods. All vegetalia is sundried and then brought to a process of stirring under heat. Shea butter (which is a natural UV protector) is added to the mixture which is then left aside for two to three weeks to cure.

This is the body of the Osé Èrò, which is already in the state it is a powerful medicine in terms of repelling negativity due to its alchemical transformation of benign plants commonly used to venerate Orí, or our consciousness. These plants as they are, is rich in various vitamins (especially A and E) and enzymes that repair the skin, it be wrinkles, blemishes or eczema and in generally maintains the health of the body. 

So, this product benign for the body and our physical appearance in its own right is what is used as the body for this particular Ifá medicine.

Upon this body is introduced Shea butter, given its association with Orí and the odù Eji Ogbe that holds the virtue of opening roads and pathways, opportunities and avenues of attraction.

This preparation being done we need to assemble the soul of the medicine which is a collection of herbs suitable for the aim. We have Osé Èrò specially designed for each of the sixteen odù meji that is using herbs – and at times items from animal and mineral kingdoms - that is also turned into ashes and serves as the composite of the soul we seek to introduce on this ashen body of natural great properties.

The collection of herbs and items is again going through the same process as the body itself, where heat and fire turns the soul into a black and white ash.

This ash is then infused with spirit as prayers and enchantments proper to odù and intent is presented upon the soul as the ashen herbs are going through another mixture, namely with iyerosun, the yellow divination powder odù is marked on, and then introduced to the body.
The soap is then made wet by a mixture of herbs macerated in alcohol and water and left to soak overnight introducing the element of flow and fluidity to the medicine.

The day after the product is retrieved and infused with more portions of the soul and a cowry shell is affixed to the soap. This cowry shell will over time be infused with the soul of the medicine and will serve as a talisman in its own right, that will expel what the Osé Èrò was design to expel and attract what it was design to attract. 

The Osé Èrò is then ready to do its work in marvelous ways, because its use is in relation to the morning bath. The Osé Èrò starts its work in preparing the body to receive a given attraction. Body to body the mirror of the soul is polished so impurities is literally rubbed of and leaves the body of the one who uses this medicine as a receptacle for a given vibration. As the foam and waters, ash and prayers soak into the skin it affects the soul in often dramatic ways.

We have at Sacred Alchemy Store sixteen varieties of Osé Èrò available, corresponding to odù, but Sacred Alchemy Store is now offering up two more options of this Ifá medicine, one is:

Osé Èrò for attracting love, which is an Ifá medicine using Eji Ogbe to open avenues for meetings of true love and another one that attracts the fullplethora of good fortune. The latter one is using the odù Ogbetura as its soul and is the product of a virtue that has been quickened for three months with daily prayers and enchantments, a soul that has been subject for rigorous discipline.

The Osé Èrò for the full plethora of good fortune is limited to 5 units, while the Osé Èrò for attracting true love will be constantly available. Ase O!  


The Anxiety of Belief

“…whoever is educated [by possibility] remains with anxiety; he does not permit himself to be deceived by its countless falsification and accurately remembers the past. Then the assaults of anxiety, even though they be terrifying, will not be such that he flees from them. For him, anxiety becomes a serving spirit that against its will leads him where he wishes to go.”
-          - Søren Kirkegaard

Belief always invites in anxiety, no matter how small it might be, because when we are speaking of belief we are addressing possibility and a security that knows only hooks of clouds, ideas and thoughts laden with securities. The presence of possibility calls us to the crossroad of a thousand worlds where choice and opportunity presents itself. Kirkegaard saw in this form of anxiety an existential dread, which he described as being known from the dizziness it ignited in the believer. The dizziness experienced in front of choices, the dizziness given unto us as we realize we have option, the dizziness that occurs when a spirit takes possession. It is all encoded in anxiety. Anxiety is noticed by unrest and distress of mind, just like an earthquake announces a shift in the well known permanence.

The anxiety of possibility opens up a field of creativity and discoveries by virtue of its sign, symbol and presence that shakes the permanence.  

Commonly we reflect and deflect this anxiety in opinion. An opinion is a statement, a temporary diagnostic of a world view and never ever a statement of truth, simply because a truth can never be stated in truth. Truth is far more fluid and complex than what we can find in statements and opinions.

Perhaps truth itself is veiled in the anxiety of possibilities, being this obscure maiden of veils hiding in the network of pathways that connects the world’s wells?

If so, this explains why belief so often opens for anxiety, because if truth is not a constant and belief is a child of possibilities, constants like history and identity starts to become flickering lights in a shadow dance upon the abyss we gaze upon and feel dizzy in the presence of. This abyss is the crossroad of possibilities where we can succumb for dream or accept the creative grist.

Belief is perhaps an abyss, which is why opinions and statements enter so easily. They are like hooks, nails and crooks, solid soles and a fast grip on what is solid for the mountain climber. But belief is not the wall of a mountain, belief is heart and air and no hooks can really turn belief solid as a mountain, because this is not what it is made from, because this would be like asking air to be earth and heart to be bone.

William Blake told that the man who is not able to change his opinion will breed lizards of the mind – it is a vital observation – because when I say ‘you are that’ and anxiety raises its head and give way for anger, resentment or acceptance – what does it matter what I say when it is your belief that is at stake?

No one can destroy your belief but yourself, but anxiety of this belief enters when you are still and present questions in soliloquy, and allow yourself to enter into the field acceptance and challenge share between then, the canvas of possibility framed in anxiety.
We all have a belief of what is true, what is good, how the world works and who we are. But as Heraclitus told, ‘we can never enter the same river twice’ because we are and live in a river of transformative fire.

If it is like this, the explanation that rests between cause and effect will always belong to the field of possibility, which is noticed by its anxiety, no matter how we experience it. Anxiety can be an arousal, a shutdown, a yes and a no.

To lose all fear is too loose anxiety, but how can we lose all fear?

I don’t know how to lose all fear, but I know that loss and gain both start with acceptance. If I tell you that you are beautiful and you feel ugly a field is opened up in this field and in this land of possibility rests anxiety as a gate for doubt and analysis.

This anxiety addresses opinions and opinions is a product of belief – and never truth, so If opinion where not an option and if you where but a shade of possibilities, dumb and mute, with no will or force to speak the turbulent silence in your soul, what would be your words to describe this anxiety, this emotional arousal?

As life goes on and we become experienced in life - opinions, truth and anxiety tend to become more and more playful – because we realize that nothing is static. Everything moves and is transformed, it be the atom or the compost making new connections constantly. We are a constant change and no opinion, no statement will ever knock truth into the table as a hammer does with a nail – and even this imagery is but a statement, proper for its situation. The hammer has little meaning when we are making a cake as little as the nail have a purpose when a book is written – save for its symbol and representation. Yet, a thing and its representation is indeed a symbol and not always the thing itself but what it represents.

If you believe you are what you are, anxiety awaits at every corner of your mind and every corner of the city. If your belief is a truth, this truism will be attacked constantly in the name of permanence. It is only in that moment when you stop running; when you stop reacting, that this anxiety finds a creative route towards bliss in impermanence and in our acceptance of the impermanence of being. Then life has become a river and we have become the flow, force and essence of the river of life.

Illustration: William Blake: Leviathan


Sorcerous Saints and Elevated Ancestors

Over the last months I have noticed an increase in resentments concerning the use of saints in sorcerous contexts and in particular within cults and faiths of African pedigree. A few people have written asking how Christian Saints and African faiths are at all compatible and some have written to tell that this Christian oppression of African faiths must cease as yet others of a more Satanic inclination have expressed a furious resentment with mentioning orixa and in particular Christian saints as being remotely related to Quimbanda in any form or way. It is my understanding that it is a field that invites confusion, so I hope this blog posting can make these matters more tangible and clear.

As detailed in Palo Mayombe in relation to Kimpa Vita (1684 -1706) and the rise of Antonianism in the African territory that was referred to as ‘Congo’, but designated at large Bantu and Ewe speaking people spread out south and north in Western Africa. The ‘Congos’ arrived to Brazil from Cabinda and counted people from Angola, Congo and other countries sharing linguistic and religious similarities.

We find in relation to Kimpa Vita and her movement  words like makungu and nkisi applied on saints and symbols of the Christian faith in the early days of the Christian mission. The word makungu were used to describe saints like St. Anthony, St. Benedict and Our Lady of the Rosary that were experienced to have a particular affinity with the African people. The word makungu means ‘elevated ancestor’. This means that the African view upon saints were motivated by the concept held about what enables a person upon death to become an ancestor that could take an active role in people’s lives. The word nkisi could also be used, which loosely means ‘a thing of power’, and was considered a vital and vibrant extension of Nzambi/God. This word would also be used to describe a saint like St. Anthony who was also given an African name ‘as nkisi’, in his case Cuye Lumbemba, with its variations, is known in Palo Brillumba to be the nkisi moving this saint.

Another phenomenon worthy of mentioning is the battle in Lepanto at the Ionian Sea in 1571 where the Portuguese occupants saw a victory over the Moorish people which they attributed to the protection of Our Lady of the Rosary which was at the time known as Our Lady of Victory. Her feast day is 7th of October and the fest day is attributed to the date of victory in this battle at Lepanto. She became a popular saint and her cult was early on installed in the district known as ‘Congo’. However, it seemed that this saint favoured the Africans more than the missionaries and occupants and so she became rapidly a saint seen as protecting the Africans. Countless stories in the 17th Century speak of her showing herself in epiphanies exclusively for Africans and in this way her cult spread out as an exclusively ‘Congolese’ cult. It was something about her legends and myths, to gain victory when confronted with impossible opposition that nurtured a kinship, and her benevolence towards the Africans that turned her into an ‘elevated ancestor’.  

Her cult arrived to Brazil in 1713 with the Congolese slaves that were sent to Ouro Preto, Minas Gerais. We find her here together with St. Benedict and St. Anthony as patrons for exclusively African fraternities completely dislocated from the Church save for its clerical blessing to exist. The records from the archbishopric of Ouro Preto 1745 states that the existence of these fraternities are maintained as a ways of keeping peace in the district, while the practice of the cult with dance, drums, gunpowder and possessions were seen as barbaric and savage, a heresy better left alone. This fraternity became even more important in 1747 when Ganga Zumba Galanga, a ‘Congolose’ king was installed as such in Ouro Preto under the name of King Chico. He gained rapidly his freedom and was given a portion of the mines to work for himself, making him a very wealthy king.


The Creative Process

This blog article is presented because I accepted the invitation from human rights expert Todd Landman, professor of Government and Academic Magician, to write a few words about the creative process and what motivates my writing. 

So here goes the answer to the questions given to me:

What are you working on?

I am actually in a phase where I have completed a major new work that should be announced in a few months This year has been quite rich with writings, both the mentioned book, but also several articles that has been and are yet to be published as well as the monograph on Obeah. I am currently allowing a couple of weeks of rest and recovery from the conclusions of these projects small and monumental before I will return to a novel I started on a couple of years back, which now appears to be ready to be written.

How does your work differ from others of its genre?

‘Occult books’ is a very narrow niche, but at the same time it invites in everything to make part of the concept you are working with. Fantasy, illusion, poetry, dream, folklore, fiction, documentary, biography, everything can be invited in. Given the wide access to various fields of knowledge an occult work can draw upon I think it is important to demonstrate discernment in what is invited into the work. An occult work is so readily open for a thousand digressions, that it is important to constantly remind yourself about what you are actually doing and be stringent. I think my work differ from the general occult production of literature in this stringent attention to what I am actually doing and try to be aware the temptation of digressions and at the same time to be true to the spirit of the book. For instance, Craft of the Untamed was a book originating from the idea that witchcraft is a poetic reality and hence poetic liberties was admitted. With a book like Palo Mayombe I wanted to present a maligned cult free from bias of judgment and opinion. Hence the book was worked in the difficult field of an academic involved with what he is writing about. I believe my adherence for critical theory was helpful in fleshing this book out. So, I think I might differ from other writers in this more academic and critical approach to the matter I am writing about. It might also help that I do not see myself as an ‘occultist’, but rather a mystic. I am interested in revealing, not obscuring, so my work so far would perhaps not be adequately defined as ‘occult’.       

Why do you write what you do?

I always liked to write, poetry, short stories, novels since I was very young, but when I started to study at the university I also discovered a fondness for the academic jargon of writing, its demand on sources and the way a discourse should be worked to actually contribute to the existing knowledge. Witchcraft, magic, spirituality intrigued me from an early age so it became a natural part of my writing exercises. I must also admit that I do have a fondness for sharing and so far my books about witchcraft, sorcery, Quimbanda, Palo Mayombe have been motivated by a desire to share and also I hope I have demonstrated that some academic scrutiny can be well applied even writing ‘occult books’, as long as you refrain from too much footnotes and referential discourse necessary in academic discourse. But I see my writings as regulated by phases, sure I have a few more books on topics occult and mystical I want to write, but I don’t see myself as limited to this genre.

How does your writing process work?

I write due to routine, the muse is for poetry, but the poet can take the muse to make his or her work whenever he wants, as long as there is a rhythm in the routine. The writing processes itself for me is about emptying my cup into the pages and then use time to build what I want to give shape, form and direction to  the excess of material and words I emptied out on my dish. So, it is fair to say that for me, the start of every project is a frenzy that gives way for a period of meticulous organization. Order is brought forth from Chaos. In the aftermath of the frenzy I make sure that I balance writing against leisure and physical labour. Physical labour is for me necessary contemplation, a way of working the other pole of the mental world of ideas and words and exercises them. After lengthy projects I always feel the need of digesting writing and to engage into totally different things, if possible completely alien avenues of adventure and experience. For me, after long times with Saturn and Mercury I find myself in need of indulging Venus for some time. It is about presence and dedication mediated by letting go and a desire for distance. Doing this I clean the slate in all ways, which ends with a reorganization of my workspace. This reorganization always involves tearing apart ‘the shrine of my mind’, which is a physical altar, which is always worked during the process of writing, it is in frenzy or under the thumb of Saturn and Mercury. It is about accepting that a work has been done and give room for the new, because every writer will after some time desire to change what has been done. I just make this desire impossible, both physically and mentally, tearing apart the process that generated the work.

This being done I can indulge into reading for pleasure, and not for research, and one of these readings of pleasure is committed by my friend Adam Nevill, celebrated writer of Horror, who I pass these four questions on to, in hope that my answers made sense, although if they made no sense it is of course equally fine.