Sunday, June 22, 2014

Lessons from Our Elders Part 1





I have never shown this to anyone, but I decided to share it along with a little story in an effort to dispel the myths about crystals and indigenous religions. There was the questioned asked in my Facebook group whether or not crystals are used in Voudou and Hoodoo, and I responded by expanding the answer to include the African Diaspora religions as well as Native American traditional religions - all of which I include under the umbrella term indigenous traditions. I have been criticized before as adding Wicca or new age elements to New Orleans Voudou, which I have not. What HAS happened, is that those who have made the accusations are uninformed and assume that because they have not ever heard of it before, then I must be making it up. It's an old dynamic I am used to dealing with. I have even had people from other countries, less than half my age telling me what my tradition is and is not, which I find frankly, humorous at best.

Anyway, my response was this: Working with stones is not a new concept,,,it is as ancient as humankind. There is a similar misconception as it pertains to Native American traditions. For example, crystal scrying is an extremely old and traditional means of divination among the Cherokee and the Navajo among many other tribes. Different stones have different meanings and purposes ascribed to them according to culture. The use of crystals have been used in the African Diaspora traditions for eons...but because there has been a disconnect from Africa and the US due to the slave trade, and because of the disconnect from elders and the internet, people who learn primarily from online sources (which is a large driving force behind the renewed interest of the various traditions) this portion of the body of knowledge is not commonly known. The reclamation or reintroduction of them seems like it is new. But it is not. it is as old as the religions themselves.

Now, the crystal in the photograph was given to me by a medicine man who was 78 years old at the time. He used crystals similar to this one to divine events and inquiries, and interestingly to find lost things. At a particular hospital where I worked as a traditional counselor, we had elders on staff for the express purpose of passing on the traditional ways to the youngsters who were our patients. At the time i worked in the adolescent behavioral health unit. Because many of the children were frankly outcasts and throwaways, we were often crossed. Grandpa would consult the crystal to find out whether or not there was something buried in the ground, who buried it and where it was buried. Then he would go outside and dig it up. This medicine man did not speak English - not a word of English. He was Navajo. he did not really come to respect me until he knew I could speak at least some of my native language, and once he hear me speak and sing songs, then he shared some things with me. Then he showed me how to use the crystal.

He was around 78 years old at the time and this was nearly 18 years ago. That means he was born around 1918 or earlier. His teacher, another medicine man who also volunteered at the hospital was older than him, though I don't know how old he was.

Now there are many things we can take away from this story, but two things are important. One is that, even at 78 years old, he still had a teacher. In the Indian way, the medicine is not bought and paid for. It is not a destination. It is a journey. We spend our entire lives learning and honing our skills. Some medicine people spend their entire lives learning just one ceremony because of the complexities involved. They are specialists.

Second, do you think he got his knowledge from a new age book or course?

Third, in the South, Africans and Indians exchanged many ideas and practices. The use of rocks and crystals were common between them, and the practice continued among the elder folks. I happened to be lucky enough to have several elders in my life along the way that were willing to share the practice with me. And, this is what I share with you today, and this is what I share in my writings. Not something made up. Not something Wiccan. On the contrary, something real, something authentic and something not written about because it is passed down via oral tradition. That is why so many have not heard of it. It is something much older than Wicca, and something much older than New Age. This is the tradition of our ancestors, our elders. And I for one, honor them.

Saturday, January 4, 2014

Get Rid of Enemies and Restore Justice





"The so-called dark side is not wholly an evil or negative place or force; after all, some things remain in the shadows because we've placed them there out of fear or squeamishness." -- Jay Kinney



Banishment and Equalizer Spell


This spell asks God to be the mediator between you and your enemy by protecting you and punishing the person who hurt you.

This spell can be used as a means to settle the score with an enemy, by causing them to be ostracized, resulting in mental anguish, and eventually going away. Since you are asking God to intervene for you, you are not subject to any ill effects or bad karma.

You will need:

  • Piece of parchment paper 
  • Black Arts Oil 
  • General purpose Voodoo doll 
  • Black pin 
  • Black cloth

Directions:

Write the name of your target on the parchment paper and anoint with Black Arts oil. Tuck the paper into the Voodoo doll. Recite Psalm 55 nine times over the doll, and stick one pin through the parchment paper and into the doll. Wrap the doll in a black cloth and hide in a dark place, careful to choose a place where no one can find it and handle it.

Each day for eight more days (for a total of nine days), take out the doll and recite Psalm 55 nine times over it and stick a pin through the parchment paper and into the doll. Wrap the doll in a black cloth and hide away in a dark place, away from prying eyes.

On the ninth day, take the doll and the black cloth and bury it near a cemetery. Alternately, you can burn the doll and throw the ashes in a cemetery.  Or, you may keep the doll and remove the parchment paper and nine pins from the doll and either bury them in or near a cemetery or burn and throw the ashes in or near a cemetery. If you keep the doll for future use, you may only use it for the same person, and you must keep it wrapped up and away from view, except when you wish to speak to your enemy through it.

Psalm 55

Have mercy on me, O God, for man hath trodden me under foot; all the day long he hath afflicted me fighting against me.

My enemies have trodden on me all the day long; for they are many that make war against me.

From the height of the day I shall fear: but I will trust in thee. The height of the day... That is, even at noonday, when the sun is the highest, I am still in danger.

In God I will praise my words, in God I have put my trust: I will not fear what flesh can do against me. My words... The words or promises God has made in my favour.

All the day long they detested my words: all their thoughts were against me unto evil.


They will dwell and hide themselves: they will watch my heel. As they have waited for my soul,


For nothing shalt thou save them: in thy anger thou shalt break the people in pieces. O God, For nothing shalt thou save them... That is, since they lie in wait to ruin my soul, thou shalt for no consideration favour or assist them, but execute thy justice upon them.


I have declared to thee my life: thou hast set me tears in thy sight, As also in thy promise.


Then shall my enemies be turned back. In what day soever I shall call upon thee, behold I know thou art my God.


In God will I praise the word, in the Lord will I praise his speech. In God have I hoped, I will not fear what man can do to me.


In me, O God, are vows to thee, which I will pay, praises to thee:


Because thou hast delivered my soul from death, my feet from falling: that I may please in the sight of God, in the light of the living.



Whoop Ass Conjure

Wednesday, December 25, 2013

St. Nicolas the Wonderworker and Reanimator of Corpses




IT sounds like a nightmare straight out of American Horror Story, and certainly not what we would typically imagine when thinking of jolly ole St. Nick. It was during a time of great famine, and the people were hungry—so hungry, in fact, that some resorted to the most desperate of actions in order to quell their hunger pangs. For example, one person—a butcher—lured three innocent children into his shop, proceeded to chop them up and began preparations for selling them as packaged meat. But first, the bodies had to be placed in brine and cured.  Nicolas was in the area at the time, busy doing what he usually does, caring for the less fortunate and feeding the hungry. He realized what had happened when he saw the butchered bodies of the three children curing in barrels.. Horrified and determined to right the wrong, Nicolas performed his first miracle by resurrecting the three children from the barrels through his powerful prayers. Needless to say, the butcher was on the naughty list that year.
    
In a different version of this story, the slaughtered victims were three clerks as opposed to children. The three clerks needed a place to stay the evening and asked to spend the night at the butcher’s home. He agreed, and then promptly murdered all three. The butcher’s wife—clearly a sociopath—suggested her husband turn the dead bodies into meat pies. Nicolas saw through this evil crime and through his powerful prayers, brought the men back to life.  

As with any legend, there are naysayers who do not believe either of the aforementioned stories. To them, the story of St. Nicolas’s ability to raise the dead is considered absurd and can be attributed to a simple matter of mistaken identity. The real story, according to the doubting Thomases, begins with a man with three daughters who were unable to find husbands because they were dirt poor. The man’s solution to the problem was to turn out his daughters to the streets and into a life of prostitution. Now, St. Nicolas’s parents died when he was a young boy and as his folks were well off, he inherited an obscene amount of money with which he pledged to utilize for charitable work. He took the opportunity with the man and his three daughters to act upon his pledge.
     
St. Nicolas, however, was a very humble person and was not into doing charitable work for public recognition. So, true to his reputation of performing acts of kindness on the downlow, he took a bag of gold coins and tossed it into a window of the man’s home in the dead of night so he couldn't be seen. There was enough money for a nice dowry for the eldest daughter, and she was married soon thereafter. St. Nicolas did the same thing for the second and third daughters, all of whom were subsequently married. During his third attempt, however, the man actually saw St. Nicolas toss the bag of gold into the window. Now, the man was able to express his deep gratitude to St. Nicolas for the kindness he had shown his family.
     
And, this is the part of the story where the mistaken identity comes into play. Paintings and artistic renderings of St. Nicolas and his iconography sometimes feature three bags of gold. According to this explanation, the three bags of gold have been mistaken for the heads of three children, giving rise to the murder by dismemberment tale. Personally, I’m not sure which of the stories are more absurd, raising the dead and reassembling chopped up bodies or mistaking three bags of gold for the heads of three children. In my opinion, the latter seems as much of a stretch as the reanimation story. But whose to say? It is supposed to be a miracle, after all.
    
Whatever may be the case, it is not putting dismembered bodies back together, fighting cannibalism, or reanimating corpses that put St. Nicolas on the world map. Before he was a saint, Nicolas (270 – 6 December 343) was well-known for his generosity and gift giving. It is said he would secretly put coins in the shoes of those who left them out for him, and he would routinely help the hungry and the needy. He was a true philanthropist. Because of his generous nature and penchant for giving gifts, he became the role model for the modern day Santa Claus.
     
Indeed, St. Nicolas is arguably the most popular saint in all the world—second only to the Virgin Mary. He is known by different names depending on the country and region in which he is venerated. Santa Claus, Saint Nicholas, Father Christmas, Sinterklaas, Kris Kringle, Odin the Wanderer, Jule Nisse and Jouluppukki, are but a few names he goes by.  In Louisiana, he is known as Papa Noel.   

As with most legendary characters of New Orleans, Papa Noel is surrounded by a fog of mystery and myth.
              From citrusquark.com
He doesn't own a sleigh as it wouldn't be practical traversing the swamps and bayous of Louisiana, and he has no need of reindeer because it is said the Creole food would make them too fat to fly. Instead he moves about in a pirogue, a narrow, flat-bottomed boat that can penetrate the 
deepest swamp. Some say he has 8 fat alligators and a red-nosed loup garou to pull his pirogue. Others say no, the alligators are just close friends, the loup garou is a distant cousin, and it's Papa Noel who has the red nose (he is particularly fond of Ponche au Lait - Creole Milk Punch, reindeer beer and crawdads). The bon fires are lit all down the levees to help guide Papa Noel to the children in the area. 

Papa Noel's Ponche au Lait (Creole Milk Punch)

Ingredients
· A glass of whole milk
· 1 tablespoon of sugar
· 1 tablespoon brandy or whiskey
· Crushed ice

Dissolve the sugar in the Brandy or Whiskey. Pour chilled milk into a glass about halfway to three quarters of the way full. Pour the sweetened Brandy or Whiskey over the milk and add crushed ice. Put on St. Nicolas’s altar for him to enjoy.

Read more about St. Nicolas including recipes and working with him from a conjure perspective in Gumbo Ya Ya #4.

And now a little lagniappe...

Cajun Night Before Christmas 


Twas the night before Christmas an' all t'ru de house,
Dey don't a ting pass Not even a mouse.
De chirren been nezzle good snug on de flo',
An' Mama pass de pepper t'ru de crack on de do'.

De Mama in de fireplace done roas' up de ham,
Stir up de gumbo an' make de bake yam.
Den out on de by-you dey got such a clatter,
Make soun' like old Boudreau done fall off his ladder.

I run like a rabbit to got to de do',
Trip over de dorg an' fall on de flo'.
As I look out de do'in de light o' de moon,
I t'ink, "Mahn, you crazy or got ol' too soon."

Cuz dere on de by-you w'en I stretch ma'neck stiff,
Dere's eight alligator a pullin' de skiff.
An' a little fat drover wit' a long pole-ing stick,
I know r'at away got to be ole St.Nick.

Mo' fas'er an' fas'er de' gator dey came
He whistle an' holler an' call dem by name:
"Ha, Gaston! Ha, Tiboy! Ha, Pierre an' Alcee'!
Gee, Ninette! Gee, Suzette! Celeste an' Renee'!

To de top o' de porch to de top o' de wall,
Make crawl, alligator, an' be sho' you don' fall."
Like Tante Flo's cat t'ru de treetop he fly,
W'en de big ole houn' dorg come a run hisse'sef by.

Like dat up de porch dem ole 'gator clim!
Wit' de skiff full o' toy an' St. Nick behin'.
Den on top de porch roof it soun' like de hail,
W'en all dem big gator, done sot down dey tail.

Den down de chimney I yell wit' a bam,
An' St.Nicklus fall an' sit on de yam.
"Sacre!" he axclaim, "Ma pant got a hole
I done sot ma'se'f on dem red hot coal."

He got on his foots an' jump like a cat
Out to de flo' where he lan' wit' a SPLAT!
He was dress in muskrat from his head to his foot,
An' his clothes is all dirty wit' ashes an' soot.

A sack full o' playt'ing he t'row on his back,
He look like a burglar an' dass fo' a fack.
His eyes how dey shine his dimple, how merry!
Maybe he been drink de wine from de blackberry.

His cheek was like a rose his nose a cherry,
On secon' t'ought maybe he lap up de sherry.
Wit' snow-white chin whisker an' quiverin' belly,
He shook w'en he laugh like de stromberry jelly!

But a wink in his eye an' a shook o' his head,
Make my confidence dat I don't got to be scared.
He don' do no talkin' gone strit to hi work,
Put a playt'ing in sock an' den turn wit' a jerk.

He put bot' his han' dere on top o' his head,
Cas' an eye on de chimney an' den he done said:
"Wit' all o' dat fire an' dem burnin' hot flame,
Me I ain' goin' back by de way dat I came."

So he run out de do' an, he clim' to de roof,
He ain' no fool, him for to make one more goof.
He jump in his skiff an' crack his big whip,
De' gator move down, An don' make one slip.

An' I hear him shout loud as a splashin' he go,
"Merry Christmas to all 'til I saw you some mo'!"

____________


From  "Cajun Night before Chrismas"
By "Trosclair"
Edited by Howard Jacobs
Illustrated by James Rice
Pelican Publishing 1992
Copyright 1973 


CAJUN NIGHT BEFORE CHRISTMAS




The Legend of Pappy Johnson and the Devil Traps

This legend is a work of fiction but could very well be true. You see, in the vast, untamed wilderness of the Arizona high desert, few legen...

Popular Posts