28/12/2012

A New Beginning; a New End





No matter ones creed, belief - or placement in time and space – it is always good to take regular times to pause and recapitulate. If this is not an ongoing process, at least the turning of the year is a good occasion to do so. It doesn’t matter that the New Year actually begins with the entering of Aries in the sign of the Sun or with Capricorns entering in the Sun – both the Ram and the Goat signals something worthy of contemplation.  Yet other cultures count the solstices as markers of renewal. They are both animal signs heralding new beginnings. Heralding the new should bring a death to the old. Parts of the old should be transmuted, other parts taken as lessons so we can count our blessings.

The Western New Year falls anyhow within the perimeters of the rays of the fixed star Deneb Algedi, the tail of Capricorn. Cauda Capricorni is one of the fifteen fixed stars and is evoked by the scent of marjoram. If the moon is favorable it gives victory in disputes and safety of home. Its starry sigil gives us the idea of the saltire or St. Andrew’s cross providing a key for an enclosure that can be a home or a coffin.  

The key to coffin or home is a good imagery for the constant contemplation, and as the year turns it is good to contemplate what doors we seek to open and which we seek to shut. Deneb Algedi is the true ‘wishing star’. When we at the fireworks of the New Year bring oath and solemn promises, hopes and declarations – it is all under the auspices of this star that binds what you seek to bind and what opens what you seek to open – that you raise your glass and welcome the New.

It doesn’t matter your creed, belief - or place – the spirit of home and renewal embodied in welcoming the New is something good in itself. We can say farewell to trespassing and failures and we can welcome their lessons. We can use these lessons to build our path onwards or we can retreat and gain the key to the coffin. As the New blazes, the Fates give back their thread and key, and so imprints can be made. And it is in this moment we become Fates’ master.

We become, by word and deed, the smith of our own fortune, alas, fortune is a swinging wheel that can only be understood if we approach her with interest. Only in this way we can gain her favor and only in this way we can forge our soul, life and city. In this process we become murderers, as we assault our own weaknesses or those of others, others wrongdoings or our own. There is no proposition denominating ownership here, it is just the blind act of the balance and the scale. This blind act gives you the opportunity of taking what is yours and also it is about forgiving and forgetting what is yours as well as of the others…
  
The saltire, the Cross of Andrews martyrdom gives cause for pause. He asked to be martyred on this cross that stretches towards the mid-quarters, not finding himself worthy of the pole, the axis. But it was also about recognizing that death and its own mystery that supports life in all directions, a pulse and a breath. Life as death makes part of living in so many levels.
    
Life is a continuum of death – and death is nothing but a chain of transmutations – all is kept, and nothing is lost as we make our path and face our challenges. These are moments where we open the vaults of coffin and home. So, what will you do with the key to your own Fate, will you unlock coffin or home?

Renewal is a chance to clear the weed and bring the blessings of the past forward. It is an opportunity to burn bridges and let go of deeds and people that impair the path of abundance. It is a time for giving the bad and malevolent to the coffin so the beautiful and loving can resurrect as a compass on the path.

It is a time for us to give honor to the undying Sun and the earth we walk, because if it was not for Her we would not be, if it was not for He, we would not be. We need to gather together in harmony, because as earth supports our steps in life, so does our blessed friends in this human journey. Our friends, the quiet ones or the loud ones, our friends, being in flesh or air – it is all about the gathering of abundance, that marks the path of prosperity and breakthrough.

As Òyèkú Méjì says:

Òrúnmiìlà ní bá di igbó
Mo ní ó di bá igbó ni
Igbó ni áà ehan
Igbó ni àá bá esi
A ki ri anìkarìn nadunadu
A ki ri anìkarìn nadunadu
A ki ri anìkarìn yunrè
Ifá ní a bá di igbó, kò si n’òkn rin

In Karenga’s translation:

Orunmila says there should be a gathering
Together like trees do to for a forest
I sat there should be a gathering together
We find monkey in groups
We find wild pigs in groups
We don’t even find “one who keeps silent”
Walking alone
Nor do we find the greedy one walking alone
Ifa says we should gather together and not walk alone

So, let us gather together in harmony, let our wishes bring death to what have been bad and also the gift of wisdom to take the lesson from the passing year, so we can be crowned with blessings as we forge the path onward! And let us do it in the spirit of Ifá or in the spirit of Lawrence Ferlinghetti – but let us gather in harmony.

The World Is a Beautiful Place

The world is a beautiful place
to be born into
if you don't mind happiness
not always being
so very much fun
if you don't mind a touch of hell
now and then
just when everything is fine
because even in heaven
they don't sing
all the time

The world is a beautiful place
to be born into
if you don't mind some people dying
all the time
or maybe only starving
some of the time
which isn't half bad
if it isn't you

Oh the world is a beautiful place
to be born into
if you don't much mind
a few dead minds
in the higher places
or a bomb or two
now and then
in your upturned faces
or such other improprieties
as our Name Brand society
is prey to
with its men of distinction
and its men of extinction
and its priests
and other patrolmen

and its various segregations
and congressional investigations
and other constipations
that our fool flesh
is heir to

Yes the world is the best place of all
for a lot of such things as
making the fun scene
and making the love scene
and making the sad scene
and singing low songs and having inspirations
and walking around
looking at everything
and smelling flowers
and goosing statues
and even thinking
and kissing people and
making babies and wearing pants
and waving hats and
dancing
and going swimming in rivers
on picnics
in the middle of the summer
and just generally
'living it up'
Yes
but then right in the middle of it
comes the smiling

mortician

14/12/2012

Exu and the Sensorial Soul


“There is a beast in man that needs to be exercised, not exorcised”

- Anton La Vey
  

The most common question I receive concerning Quimbanda is how one work with these spirits in safe but committed ways. If you ask around you will basically get two different answers on such inquiry. Many Quimbandeiros will say that you cannot learn how to tend to these spirits from a book and that full initiation (i.e. receiving the spirit vessels in where Exu and Pomba Gira resides and be crowned and cut as Tata/Yaya) is paramount to working Quimbanda.

This is a truth with modification, because we have at least two nuances here. One is that some of these spirits are actually personal, they are yours. Quimbanda holds that if you are human, you also have a Pomba Gira and an Exu to walk with you and watch over you. I like to think about our personal Exu and Pomba Gira as a sort of balanced kakodaimonos, inflamed with the lust of life and opportunity. Just like our agathodaimonos is always walking with us, providing luck and opportunity by means of the rational soul, Exu and Pomba Gira do this by the gateways of the sensorial soul, or the emotive path of the perceptive and sensual body.

Because of this, it is important to know how to work with the more erratic side of being in calm, yet fiery, and disciplined ways – because to temper our soul is not always so easy. We fall in and out of love as we fall in and out of rage. Declaring it is beyond our control. Yet knowledge of your Pomba Gira and Exu can provide that control.

For me it is puzzling that some will deny people to work with spirit guides that are already walking with them. It is like giving restrictions on working with ancestors. To tend to your ancestors is not only a birthright. It should be something we do as fundamental to our spiritual well being and I see the work with ones Exu and Pomba Gira similar to the work we do with our daimon. It is important to enter into a communion with these spirits, because they know all about the sensorial soul and what many refer to as your shadow or ‘dark side’. Naturally to make a pact with them – is to make a pact with your soul. It is about embracing yourself in full, your night as well as your day.  

Quimbanda is about sulfur and brimstone; it is about working with your own Hellfire and all those appetites in your soul that can push you away from Self. Hence, guidance from someone crowned in the cult (Tata/Yaya) is important in order to obtain stability and not venture within the ravines of obsession where one’s soul gets lost in dark deserts of vengeance, oblivion and violence.

I don’t believe that Quimbanda should be restricted to absolute secrecy – I believe the duty of any Tata or Yaya is to give the needful advice of how to establish this communion with your own spirits – they after all entered your life upon your birth. That a cult holds secrecy is fine, it is as it should be, but to venerate your personal spirits there is no need to know all deep secrets concerning legions and kingdoms. It is about focus and goal. It is about a certain self interest that is supported by spirits like Exu and Pomba Gira. Because if you are interested in venturing into the labyrinths of the sensorial soul they will be with you at every step you take on this track.

It is from this we have the absurd suggestions that Exu will turn any man into a pimp and Pomba Gira will turn any woman into a prostitute. This is so erroneous, because these spirits have a great sympathy with humans and our life. For them there is no judgment between right and wrong, just a call to solution and contentment. The happy whore and the happy saint are seen as bound in their happiness and not the road towards it…

As such Exu and Pomba Gira are forces that move Fate and soul. They seek to bring you to your destination – but if you find a happy oasis on the way to the goal they tend to pamper and support you in the joy – because life is joy.  And this is a truth of all situations we just accept, bad as well as good, where they enter as a call for affirmation. And in this lies the danger and hence the need for guidance.

It is in honour of these guides of our soul that I have written two magical books (Exu and Pomba Gira) that wield the power to invite them into your life – if you let them in, like ConjureManAli did.

08/12/2012

The Gentle Death


Life is a mysterious condition. So many of us seem to struggle with finding Self and identity in a world of demands and flux where we constantly search the quiet place, the oasis of comfort where we can center.  To take time to one self is important, to make a date with Self, a regular binding commitment to be with Self– because in soliloquy we speak with source and our attending daimons and spirits. It is in the all-oneliness we find the breath of creation to inhale and give us pause – and it is here we commune with Self.

The communion with Self is also a meeting with Death – who always surfaces to question not only who you are, but also what legacy you are passing down.   To know yourself in the embrace of Death is to gain a vision of legacy, an instant flash of what you leave behind.

Selfhood is an axis where the world dances around in constant flux and moments – but yet that axis, that starry pillar is the marrow of this fluctuating Self that takes on masks and forms in conformity and necessity, whilst that core, that substance shines through dim or strong.

Self is unique to self and Fate reveals itself to those who are true to Self – and True Self is always the path and gate towards fulfillment and bliss. Whenever we pretend to be what we are not or let ambition of goals that are not ours drive us we will only see despair and hopelessness. It is a lie to Self and in this we affect our legacy.

Death is our constant companion in the walk of life and Death is our legacy – that mirror that shines with beauty or disgrace as we end our journey. No matter who we are, of what stellar essence our soul is rid with, it is always possible to conduct our Self in this world with gentleness – and it is our capacity for gentleness that will write our legacy in ink of wormwood or roseblood…

To know Self is also to know your place in the world, to realize your happy haven, it be great or small in the world is insignificant because when Death calls Self, he calls you to be the hero in your own life. The true warrior is he and she who conquer itself to itself!

By living our lives mindful about our legacy will constantly temper our tendencies towards vice and anger – because even if we all must meet Death, it is also Death that makes us immortal as it is Death that brings forgetfulness and testaments of shame.

The good intention is never enough; on the contrary the good intention alone paves the road to Hell and brings forth people who sacrifice Self in favor of somebody else’s goals. When we walk the path of Self-deception we tend to grow strong in anger, resentment and pride – there is no peace there, just obstruction and enmity. Those that have ventured into the path of lies and deceptions upon Self will scream out that they don’t give a fuck what they leave behind – they say this because they, with their foul legacy, are already dead…

As the odu Ifá Oyèkú Méjì says:


Bíríbírí l’okò dá
Béènáni ni omo aráyé
A dífá fún ònà Ìsòkun
Tí ise Omo oba l’ode Òyó
Enití ó ba ns’akin
K’ó má m’óhùn ojo
Enití ó ba ns’ojo
K’ó má m’óhùn akin
Oba kò jékí á s’ogun si ìlú obinrin
K’á ba wón ló
K’éni hùwà gbèdègbèdè
K’éni lè kú pèlé pèlé
K’ómo eni lè n’òwò gbogbogbo
L’éni sin

Translation:

Constantly shifting is a boat on water,
And so are human beings
This was the teaching of Ifa for Ona Ishokan
Who was child of the King of Oyo
One who is brave
Should not assume the voice of the timid
And one who is timid
Should not talk like one who is brave
The king does not allow us to make war on a
town of women
So that we may perish with them
Let us conduct ourselves with gentleness
So that we may pass peacefully,
And so that our children can stretch forth
Their hands fully
On us in burial

01/12/2012

On the magic of ink and forms


The book as talisman, the words as prophecy, the ink as soul born blood and the letters as breath given up by spirit constitutes a magical or talismanic book, a book endowed with spirit.

Types of magical books are found amongst the famous grimoires, the faustbooks/teufelbooks and the Cyprians in Scandinavia and Iberia – but also books like John Dee’s Tuba Veneris . In the case of Tuba Veneris the book and its ritual had to be instigated by ink and pact at a precise astrological junction. The pen guided by ink and intent would then seal the script in stellar and telluric virtue giving birth to a talismanic script endowed with a particular spirit that in turn holds the capacity for influencing those possessing the script.

A magical book always comes with a daimon attached to it, the spirit of the book. The procedure of Tuba Veneris is one way of going about it. Another method is to fashion a contract with spirits presiding over a given mystery in the fashion of a pact, a concord. Yet another way is to herald your intent to the proper spirit as you with song, hymn and offering ask it to be bound to the book and ask to be its scribe. A magical book can also be attractive to the spirit by endowing the book with gifts from the three kingdoms that calls the spirits attention and affection. More ways can be sojourned to such end, but it remains that somehow the spirit of the book must attach itself to the book and thus the book turns into a talisman, a charm – a fetish.  

The effort in writing a book about magic, do hold potential virtue in bringing down a spirit to imbibe the child of paper and ink – but it remains in some instances a potency that may or may not be unleashed by actual work with the script in question.

I have by now written a few books about magic and a few magical books and there is clearly a difference not only in approach and but also the energy pertaining to the two modalities. To write a book about magic is an intellectual and stimulating exercise – it is like academia – you work your material on a foundation searching a harmonious consensus elaborating a mystery or a theme.  It is a pensive joy of sorts, an exercise for the muscles of the intellect.

To write a magical book, a talisman of ink, paper and leather is a whole different adventure. It consists in the soul constantly provoking the intellect and you bleed from the pores of the soul as the spirit of the book harasses you. The magical book begins like any book should – by a structure, a marrow and a spine being build – but this is for sure to be broken, smoldered and reassembled in the process… and your soul bleeds wine and oil as the body becomes the field for sacrifice and offering. The book is no longer yours as the boney hands of the spirit takes over and moves the ink into the forms and shapes it seeks as prophecy. It is all exhausting; a perpetual temptation where you are chained down in blood, rum and tobacco. You enter into deliriums and tantrums; you hate and love your work with a bittersweet quill that is constantly handed to you. There is no peace as the soul cracks open in unknown fields and gush forth revelations and pain. When the contract is at its end, when the last burned offering is given a metamorphoses occurs and renewal of peace takes place as the horizon yet again shimmer sin starlight and honey.  It is then you know it was all worthy and good, a richness of soul enters and veils the mind in linen and oil.

Exu & the Quimbanda of Night and Fire is a magical book. It was commenced with pacts and offerings to the spirits on the appointed astrological window and its gestation was terror.  It was received as embodied in the form of the book with offerings of incense, fire, tobacco and rum. The spirit of the book was Exu Mor – the very principle of infinite wisdom, but also obstruction and destruction in the cult of Quimbanda. As night fell, so did the spirits and they were bleeding through everything in the frenetic rhythm of night and fire comingled…

But only in this way could it become a true testimony of spirit where the body, the book, can capture the soul of spirit and impart something beyond its words and give an experience, a taste of what is found at the banquette of night. Only in this way can the book turn into magic, a talisman, a spiritual testimony born from the spirit harassed soul of the scribe…     
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