LGA in Ekiti State, Nigeria
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23 episodes with orun
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ISOTE NI ORUN
NIBO NI O PADA BOSI NIGBATI O JE RI RE
NIBO NI O PADA BOSI NIGBATI O JE RI RE
JIJE BABA TABI IYA RERE SI GBOGBO ENIYAN JESU WA LATI TAN IMOLE SI AYE WA
JIJE BABA TABI IYA RERE SI GBOGBO ENIYAN JESU WA LATI TAN IMOLE SI AYE WA
AISOTITO KII SE IJAFAFA, KO SI LEE GBENI DE IPO GIGA A NGBADURA SI OLORUN GEGEBI BABA WA NITORI KI YOO JANI KULE
AISOTITO KII SE IJAFAFA, KO SI LEE GBENI DE IPO GIGA A NGBADURA SI OLORUN GEGEBI BABA WA NITORI KI YOO JANI KULE
IHUWASI NI ERO RERE TI A GBODO KO LATI LEE BORI IPORUURU OKAN A GBODO SE ARA WA KA BAA LE NI IPIN NINU IJOBA OLORUN
IHUWASI NI ERO RERE TI A GBODO KO LATI LEE BORI IPORUURU OKAN A GBODO SE ARA WA KA BAA LE NI IPIN NINU IJOBA OLORUN
Tẹti ki o si bẹrẹ Si tan
JIJE BABA TABI IYA RERE SI GBOGBO ENIYAN JESU WA LATI TAN IMOLE SI AYE WA
JIJE BABA TABI IYA RERE SI GBOGBO ENIYAN JESU WA LATI TAN IMOLE SI AYE WA
AISOTITO KII SE IJAFAFA, KO SI LEE GBENI DE IPO GIGA A NGBADURA SI OLORUN GEGEBI BABA WA NITORI KI YOO JANI KULE
AISOTITO KII SE IJAFAFA, KO SI LEE GBENI DE IPO GIGA A NGBADURA SI OLORUN GEGEBI BABA WA NITORI KI YOO JANI KULE
Apesar das buscas sobre o assunto crescerem apenas nos últimos anos, o culto a Ègbé Orun acontece há séculos no Brasil, de acordo com o sacerdote, professor e escritor Olowo Adèlóná Isólá. De herança ancestral iorubá, a crença nos “pactos do céu” atravessaram o oceano atlântico, mas em um contexto histórico que rasgou parte de saberes e fazeres tradicionais […] O post Religação iorubá: livro apresenta a sociedade espiritual de Ègbé Orun apareceu primeiro em Rádio Brasil de Fato.
Enjoy a selection of flamenco and raï (Alergian pop music), as we travel throughout the south of Spain, Orun in Algeria, and more!
Talo fe ku? --- Support this podcast: https://podcasters.spotify.com/pod/show/ayodele-ayetigbo/support
IFE OLORUN A MAA MUN SUURU WA
IFE OLORUN A MAA MUN SUURU WA
Ayodele Ayetigbo's MEDIA SHOW --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/ayodele-ayetigbo/support
Orun Mila is often referred to as Ifa and saw the beginning of creation. He embodies wisdom and understanding through all destinies.Get the No. 1 New Release in Fortune Telling & Marijuana Cultivation!Pre Order Your Copy Today.If you want to have a card read for you in an upcoming episode - go to Twitter and IG - find the post that says Retweet & Reshare to be selected next.Start with the link in my social media bio to connect with book reccomendations, book the remainder of the 1 on 1 consults available for the year, and sign up for an online course!The cards have no mercy leaving you to ask yourself the question: When did you forget that you were divine?Starting today, get the daily dedication of a tarot reading and the infinite vortex of the metaphysical, all in the familiar space of your favorite Spotify podcast.Click the link in my bio on all social media platform @metaphysicalaf
Learn how to use the oracle card Orun Mila from the Metaphysical Cannabis Oracle Deck! Orun Mila is often referred to as Ifa and saw the beginning of creation. He embodies wisdom and understanding through all destinies. Get the No. 1 New Release in Fortune Telling & Marijuana Cultivation! Pre Order Your Copy Today. If you want to have a card read for you in an upcoming episode - go to Twitter and IG - find the post that says Retweet & Reshare to be selected next. Start with the link in my social media bio to connect with book reccomendations, book the remainder of the 1 on 1 consults available for the year, and sign up for an online course! The cards have no mercy leaving you to ask yourself the question: When did you forget that you were divine? Starting today, get the daily dedication of a tarot reading and the infinite vortex of the metaphysical, all in the familiar space of your favorite Spotify podcast. Click the link in my bio on all social media platform @metaphysicalaf --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app
A NILO LATI FI OMI ATI EMI TUN WA BI LATI JOGUN IJOBA OLORUN
A NILO LATI FI OMI ATI EMI TUN WA BI LATI JOGUN IJOBA OLORUN
OPOLOPO AWON ALUFA NI WON TI SO IPE WON NU NITORI ORO AYE; OGO OLORUN GBODO FARAHAN NINU AYE ONIGBAGBO
OPOLOPO AWON ALUFA NI WON TI SO IPE WON NU NITORI ORO AYE; OGO OLORUN GBODO FARAHAN NINU AYE ONIGBAGBO
A GBODO MAA GBADURA NIGBA GBOGBO GEGEBI IKO FUN KRISTI; MAA RONU NIPA ORUN BI ILE RE AYERAYE
A GBODO MAA GBADURA NIGBA GBOGBO GEGEBI IKO FUN KRISTI; MAA RONU NIPA ORUN BI ILE RE AYERAYE
Hij is afgestudeerd dierenarts aan de Universiteit in Utrecht. Werkzaam als dierenarts voor de FEI, Teamarts van Team Egypte en daarnaast ook mede eigenaar van het bedrijf Synovium. Zijn naam is Sebastiaan Donker en naast hem zit zijn compagnon Gerd. Hij is verantwoordelijk voor de algemene verkoop van Synovium. Heeft een verleden als springruiter en is Instructeur niv. 4 Deurne en ORUN. Zijn naam is Gerd van Delden en samen zijn de heren vanaf 2007 eigenaar van het bedrijf Synovium, voornamelijk bekend door wetenschappelijk bewezen voedingssupplementen en linements voor (sport)paarden. De afgelopen drie podcasts werden ze al vaker genoemd. Dus tijd om de eigenaren vandaag zelf eens aan het woord te laten!Give AwayDeze podcast is mede mogelijk gemaakt door Synovium en namens hen mogen wij een voedingsadditieven pakket weggeven onder onze luisteraars!Wat moet je daarvoor doen?Laat een bericht achter onder de post van vandaag op de Facebook- of Insta pagina en vertel wat je van de podcast en het verhaal van de heren achter Synovium vindt en waarom nou juist JIJ deze te gekke prijs zou moeten winnen en vooral ook wat je zou kunnen gebruiken voor jouw paard!Niks meer missen van deze podcasts?Abonneer je dan op HorseHeroes op een van de platformen en we vinden het extra tof als je een beoordeling achterlaat. De opnames zijn deels terug te zien op YouTube als je een kijkje achter de schermen wilt zien! Enjoy :-)
Devotional Prayer by Be Inspired by His Word © Song by Nathaniel Basset You are Good, you are kind You are more than these I'm lost for Words trying to describe you Elohim, El-elyon, Aleselewi Your Greatness is all I see There is nothing you cannot do There's no mountain you cannot move If you have said it Then you will do it Cause You have a Track record Of keeping Words And you're not about To stop doing it now Olorun Agbaye oh(God of the whole world) (You are Mighty oh) Olorun Agbaye oh, oh(God of the whole world) (You are Mighty oh) Shebi iwo lo f'oju Orun,S'aso bora (You used the clouds as your cover) Shebi eyin le f'oju Orun, S'aso bora (You used the clouds as your cover) Olorun Agbaye oh,( God of the whole world) (You are Mighty oh) You are mighty o By the Blood that you shed We have overcome Discharged and acquitted for life Then you gave us the right To your Holy Name The center of Power and Strength There is nothing you cannot Change There's no bondage you cannot Break If you have said it Then you will do it You have a Track record Of keeping Words And you're not about To stop doing it now Then the king said to Haman, “Quickly take the royal robe and the horse, as you have said, and do this for Mordecai the Jew, who is sitting at the king's gate. Leave out nothing of all that you have said.” So Haman took the royal robe and the horse and dressed Mordecai, and led him on horseback through the open square of the city, proclaiming before him, “This is what shall be done for the man whom the king desires to honor.” Esther 6:10-11 AMP Prayer Praise be to you almighty God who makes a decree and it's established Mighty God thank you for another beautiful day and grace of life Everlasting father thank you for the privilege of being your child and trusting in your word Father thank you because non of your word will return to you void Father thank you because you have cancelled the ordinance and decrees of the wicked Father thank you because that which was meant to destroy me will become the platform for my upliftment and deliverance Lord thank you because all negative and evil branding that the enemy has set up against your will for me is permanently negated Father thank you because I will not suffer any loss either physically, spiritually, financially, academically, maritally or any aspect of my life Lord thank you for giving me divine freedom above every confinement Lord thank you for fighting for me as you did for Mordecai, you have turned the plans of my adversaries to nothing Lord thank you because your purpose for me in this world will never be disadvantaged or destroyed Lord thank you for this year I will pursue, overtake, recover and achieve with divine acceleration Lord thank you concerning this nation and nations around the world, because only your will, will stand in Jesus name Lord thank you for the life of the vessel used for this daily prayers all impacted by it and our household because every mountain has been removed and they cease to exist henceforth in Jesus name *Begin to command those negative decree/declaration to be reversed in Jesus name* Thank you abba father for answered prayers in Jesus name amen *Confess Daily; Sin shall not have dominion over me, I am operating in the power of the word of God. I am the righteousness of God in Christ Jesus by faith as Jesus is so am I in this world. I am a Victor, the lord has vindicated me. He has scattered evil gathering and opposition. The lord has rewarded my petitions and prayers with divine intervention and speedy answers. I will never be put to shame. Since I was born and till now, I have never seen the righteous forsaken or their children beg for bread. Jehovah Nissi has given me victory all around in Jesus name amen.* Today's Prayer by Be Inspired (by His Word) © 23rd January 2022 --- Send in a voice message: https://anchor.fm/be-inspired-by-his-word/message
JIJE BABA TABI IYA RERE SI GBOGBO ENIYAN; JESU WA LATI TAN IMOLE SI AYE WA
JIJE BABA TABI IYA RERE SI GBOGBO ENIYAN; JESU WA LATI TAN IMOLE SI AYE WA
Tim Devine is a tabletop game designer, writer, developer and publisher. As one half of Dice Up Games and the father of two young children, he is primarily focused on creating roleplaying and family friendly storytelling games to help introduce younger players to the hobby. Some of the titles he's worked on are North Sea Epilogues RPG, Questlings RPG, Orun, Truth & Daring, Agents of Dice-ception, Kids on Bikes and Teens in Space. His newest game, and the first Kickstarter for Dice Up Games, is Adorablins, the adorable, pocket size storytelling game. Adorablins is being co-published with Letiman Games with adorable art by Amber Seger (@rocketorca): Check out the kickstarter here: https://www.kickstarter.com/projects/adorablins/adorablins (https://www.kickstarter.com/projects/adorablins/adorablins) FOLLOW US ON: Facebook: https://www.facebook.com/groups/boardgamebinge Instagram: https://www.instagram.com/boardgamebingepodcast/ Twitter: https://www.twitter.com/boardgamebinge WHERE TO FIND OUR PODCAST: Spotify: https://open.spotify.com/show/5RJbdkguebb3MSLAatZr7r iHeart Radio: https://www.iheart.com/podcast/269-board-game-binge-72500104/ Tune In: https://tunein.com/embed/player/p1344218/ Google Podcasts: https://podcasts.google.com/feed/aHR0cHM6Ly9mZWVkcy5jYXB0aXZhdGUuZm0vYm9hcmRnYW1lYmluZ2U= Apple Podcasts: https://podcasts.apple.com/ca/podcast/board-game-binge/id1522623033 Visit Our Websites: Board Game Binge: https://boardgamebinge.com/ Tin Robot Games: https://tinrobotgames.com Elixir Board Games: https://www.elixirboardgames.com/our-games
AISOTITO KII SE IJAFAFA, KO SI LEE GBENI DE IPO GIGA; A NGBADURA SI OLORUN GEGEBI BABA WA NITORI KI YOO JANI KULE
AISOTITO KII SE IJAFAFA, KO SI LEE GBENI DE IPO GIGA; A NGBADURA SI OLORUN GEGEBI BABA WA NITORI KI YOO JANI KULE
The Red Sands caught the attention of a secret organization. Hopefully they like what they see. C1 E78 The Orun Izorm (c) and (p) 2021 by RollFare LLC; Produced, recorded, mixed and mastered by S. F. Shields @ RollFare LLC; The "RollFare Logo" (c) 2021 by Roll Fare LLC, all rights reserved. The RollFare Podcast is unofficial Fan Content permitted under the Fan Content Policy. Not approved/endorsed by Wizards. Portions of the materials used are property of Wizards of the Coast. ©Wizards of the Coast LLC --- Send in a voice message: https://podcasters.spotify.com/pod/show/rollfare/message Support this podcast: https://podcasters.spotify.com/pod/show/rollfare/support
IHUWASI NI ERO RERE TI A GBODO KO LATI LEE BORI IPORUURU OKAN; A GBODO SE ARA WA KA BAA LE NI IPIN NINU IJOBA OLORUN
IHUWASI NI ERO RERE TI A GBODO KO LATI LEE BORI IPORUURU OKAN; A GBODO SE ARA WA KA BAA LE NI IPIN NINU IJOBA OLORUN
Vandaag een extra lange podcast, maar het is ook weer zo'n leuk verhaal dat we niks eruit wilde knippen. Zij is opgegroeid in Nieuw Vennep, heeft met verschillende dressuurpaarden Lichte Tour gereden en zelfs met eentje Grand Prix. Ze heeft ORUN 3e fase dressuur succesvol afgerond en jarenlang als freelance instructrice en ruiter gewerkt. Ze heeft 10 jaar in de ledenraad van de FNRS gezeten, is direct, houdt van feestjes, denkt graag in oplossingen ipv problemen en gaat uit van haar eigen kracht.Hij verhuisde van Alphen a/d Rijn naar Brabant en kwam daar tegenover een boerderij te wonen waar ze paarden hadden, waarna hij begon met paardrijden. Hij volgde de Middelbare Tuinbouwschool in Breda en ging werken op een springstal in Duitsland. Via wat omzwervingen in de bloemenhandel heeft hij het paardenleven weer serieus opgepakt. Hij is impulsief, een beetje chaotisch, zorgzaam en net als zijn vrouw houdt hij van een feestje en gezelligheid! In 1999 leerden ze elkaar kennen op de manege. Inmiddels zijn ze 22 jaar een setje, trotse ouders van hun eigen paardenmeisje Esmee en samen runnen ze hun hippische bedrijf Stal 't Kabel in Nieuw Vennep. Vandaag in onze podcast…………. Sanne Winters en Ronald Pieter Boers Give AwayNatuurlijk is er ook deze week weer een mooie Give Away. Sanne en Ronald geven een les weg op een manege paard of op een eigen paard. Je mag kiezen dressuur, springen of cross en je mag dan ook de hele dag blijven voor een kijkje in de keuken.En je mag deze dag ook nog iemand meenemen!Wat moet je daarvoor doen?Laat een leuk bericht achter onder de post van vandaag op de Facebook of Insta pagina van @ehscommunications.Meer weten over Stal 't Kabel?Volg ze op Instagram en Facebook of bekijk de website www.stalhetkabel.nlNiks meer missen van deze podcast?Abonneer je dan op deze podcast op een van de platformen en we vinden het extra tof als je een beoordeling achterlaat. Dat helpt ons in de ranking. Dus THANKS alvast.
IHUWASI NII SE PELU ERO OKAN WA; IBUKUN OLORUN NII MUN NI LA
IHUWASI NII SE PELU ERO OKAN WA; IBUKUN OLORUN NII MUN NI LA
ABOUT THE BOOK: Butter Honey Pig Bread tells the interwoven stories of twin sisters, Kehinde and Taiye, and their mother, Kambirinachi. Kambirinachi is convinced she was born an ogbanje, a spirit that plagues families with misfortune by dying in childhood to cause its mother misery. When the estranged women meet years later, they confront their past and find forgiveness through food from their childhood. ABOUT THE AUTHOR: Francesca Ekwuyasi is a writer, artist, and filmmaker born in Lagos, Nigeria. Her writing has been published in Winter Tangerine Review, Brittle Paper, Transition Magazine, The Malahat Review, Visual Art News, Vol. 1 Brooklyn, and GUTS magazine. Her story “Orun is Heaven” was longlisted for the 2019 Journey Prize. Butter Honey Pig Bread is her first novel. Enjoy! Drink Of The Pod | Red wine with some cannabis Books Mentioned In The Episode Purple Hibiscus by Chimamanda Ngozi Adichie || Everything Good Will Come by Sefi Atta || Longthroat Memoirs by Yemisi Aribisala || My Sister The Serial Killer by Oyinkan Braithwaite || The Icarus Girl, The Opposite House by Helen Oyeyemi || The Death Of Vivek Oji by Akwaeke Emezi || The Source of Self-Regard by Toni Morrison In Case You Missed It Tips for Reading Multiple Books at a Time The 2021 Something Bookish Reading Challenge #LipglossmaffiaGuide On How To Make Time For Reading Get Scribd HERE The Litty Podcast With Amyn and Karachi CONTACT Questions? Comments? Email me at amynbawa.allah@gmail.com Or just DM on social. SOCIAL MEDIA Something Bookish Instagram | Website | Newsletter Lipglossmaffia Twitter | | Instagram Join the book club, The Indulgent Bibliophile --- Send in a voice message: https://anchor.fm/somethingbookish/message
JIJE BABA TABI IYA RERE SI GBOGBO ENIYAN; JESU WA LATI TAN IMOLE SI AYE WA
JIJE BABA TABI IYA RERE SI GBOGBO ENIYAN; JESU WA LATI TAN IMOLE SI AYE WA
ISE ASEKARA LATI FIHAN PE A JE OMO-ODO RERE; TI A BA KA ORO OLORUN TI A SI GBORAN, A LEE NI OGBO LATI ORUN WA
ISE ASEKARA LATI FIHAN PE A JE OMO-ODO RERE; TI A BA KA ORO OLORUN TI A SI GBORAN, A LEE NI OGBO LATI ORUN WA
JAGIDI-JAGAN A MAA FA IYAPA NINU IDILE; JESU NI AKASO SI ODO OLORUN
JAGIDI-JAGAN A MAA FA IYAPA NINU IDILE; JESU NI AKASO SI ODO OLORUN
About Francesca Ekwuyasi: Francesca Ekwuyasi is a writer, artist, and filmmaker born in Lagos, Nigeria. Her work explores themes of faith, family, queerness, consumption, loneliness, and belonging. Her writing has been published in Winter Tangerine Review, Brittle Paper, Transition Magazine, the Malahat Review, Visual Art News, Vol. 1 Brooklyn, and GUTS magazine. Her story "Orun is Heaven" was longlisted for the 2019 Journey Prize. Butter Honey Pig Bread, longlisted for the Scotiabank Giller Prize, is her first novel. About Butter Honey Pig Bread: Butter Honey Pig Bread is a story of choices and their consequences, of motherhood, of the malleable line between the spirit and the mind, of finding new homes and mending old ones, of voracious appetites, of queer love, of friendship, faith, and above all, family.
Natalie Revorêdo é Artista Latinoamericana, Recifense, Formada em Massoterapia, é Reikiana, Formada em Licenciatura em Dança-UFPE, Iluminadora Cênica e performer, atua na área artística de maneira integrativa e curiosa. Natalie entende o corpo como a manifestação plural do existir. Integrante do Farol Ateliê da Luz, do Coletivo Nativa e da Coletiva Rua das Vadias, tece as diferentes trajetórias como elo de comunicação e potência, proporcionando-a um estudo investigativo mais aprofundado para sua pesquisa, Moveres do CorpoLuz, seu protagonismo e poder de atuação no organismo criativo, sentindo o respirar poético-sensível da Iluminação como semente expansiva de criação e a Dramaturgia da Luz. Ministra Oficinas de Iluminação, onde dilata a importância da representatividade do Corpo Mulher na área técnica artística, facilitando Círculos de Mulheres, como: “Iluminação Cênica para Mulheres - Empoderamento dos termos técnicos na prática artística”, “CorpoLuz semente de Criação” e “Mulheres na Jornada da Luz”, campo destinado ao labirinto fértil do ser mulher em busca de si. Sua pesquisa abraça os campos da dança, performance, iluminação, dança intuitiva e o corpo como potência de criação. As histórias e memórias do imaginário afro-brasileiro atuam direta e indiretamente na construção de imagens na formação do corpo negro que dança, dialógica com o reconhecimento de identidade enquanto indivíduo e enquanto grupo, entendido na relação das limitações (gerenciadas pelo poder hegemônico) com as tentativas de construção e reconhecimento do fazer artístico do artista negro no âmbito cultural brasileiro. Entendendo que o corpo e suas escolhas é marcado não só pela memória quanto por sua trajetória, é possível buscar na história do Brasil os locais que esses corpos foram destinados a ocupar, e consequentemente compreender que os mesmos foram e são lugares que fundamentaram e fundamentam alguns caminhos e escolhas, apontando para uma forma de percepção e de afecção particular, na arte, na dança. Nas décadas de 1970 e 1980 eclode em Recife movimentos precursores no promover de práticas de ações afirmativas através da arte e cultura negra, principalmente em comunidades da periferia, instigados pela força do Movimento Negro Unificado no Brasil e em Pernambuco, seja através de grupos de capoeira, de dança, de música, da literatura ou das artes visuais. Esses, deram cria a uma nova geração de artistas muito ativos na construção de uma nova realidade partindo de referenciais afro-diaspóricos, dentre eles o Mestre Meia-noite. O mestre Meia-noite é um dos responsáveis por criar e manter o Centro de educação e cultura Daruê Malungo, no bairro de Chão de Estrelas, na área norte do Recife. Uma casa que acolhe crianças e jovens para transmitir a eles a música, a dança, a cultura brasileira, principalmente a fincada nas raízes negras. É sobre a relação de Orun Santana com a figura do mestre Meia-noite e sobre as relações entre esses corpos que o solo vem compartilhar com o publico suas questões e problemáticas de construção identitária. Orun mergulha em seus processos formativos artísticos educacionais, abrindo questões sobre corpo e a memória, enquanto artista, educador, negro, periférico e em constante relação com as de seu pai. FICHA TÉCNICA Intérprete, criador e diretor: Orun Santana Consultoria artística: Gabriela Santana Assistente de direção: Júnior Pereira Lima Trilha Sonora: Vitor Maia Iluminação: Natalie Revorêdo Cenografia: Victor Lima
GBOGBO ENI TI YOO DE IJOBA ORUN GBODO KAANU FUN ESE WON
GBOGBO ENI TI YOO DE IJOBA ORUN GBODO KAANU FUN ESE WON
Chegamos ao fim da 1a temporada do Ori Cast. Este é um episódio que traz as palavras de nosso Babalorixá Logunwá Epega, apresentadas na voz de Sol Ewatolá, nossa Iyale, falando sobre a morte e a vida, como essas são duas faces da mesma moeda, idas e vindas da casa para o mercado e vice-versa.
Nesse episódio Alexandre Valle, Armando Figueiredo e Aloisio Villar debatem sobre o processo de estupro contra o jogador Robinho e o apoio das escolares samba a Eduardo Paes. No fim áudio raro com desfile do Boi da Ilha de 2001, Orun Aye celebrando os 20 anos da escolha do samba. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app
AISOTITO KII SE IJAFAFA, KO SI LEE GBENI DE IPO GIGA; A NGBADURA SI OLORUN GEGEBI BABA WA NITORI KI YOO JANI KULE
AISOTITO KII SE IJAFAFA, KO SI LEE GBENI DE IPO GIGA; A NGBADURA SI OLORUN GEGEBI BABA WA NITORI KI YOO JANI KULE
AISOTITO KII SE IJAFAFA, KO SI LEE GBENI DE IPO GIGA; A NGBADURA SI OLORUN GEGEBI BABA WA NITORI KI YOO JANI KULE
AISOTITO KII SE IJAFAFA, KO SI LEE GBENI DE IPO GIGA; A NGBADURA SI OLORUN GEGEBI BABA WA NITORI KI YOO JANI KULE
MASE FI AYE RE TETE NIPA RIRETI PE O MAA SE ASEYORI OJIJI; ; A NILO LATI HUWA BI AGUTAN LATI JE ENI IJOBA ORUN
MASE FI AYE RE TETE NIPA RIRETI PE O MAA SE ASEYORI OJIJI; ; A NILO LATI HUWA BI AGUTAN LATI JE ENI IJOBA ORUN
IHUWASI NI ERO RERE TI A GBODO KO LATI LEE BORI IPORUURU OKAN; A GBODO SE ARA WA KA BAA LE NI IPIN NINU IJOBA OLORUN
IHUWASI NI ERO RERE TI A GBODO KO LATI LEE BORI IPORUURU OKAN; A GBODO SE ARA WA KA BAA LE NI IPIN NINU IJOBA OLORUN
MAA WO KI O SI MAA GBO OHUN TI O DARA; EMI MIMO NBEDE FUN WA
Cantiga ao Órisá IFÁ. Òrúnmìlà é a deidade de todo o conhecimento existente neste mundo, a soma de toda sabedoria divina. É o grande sábio do universo. É o único que possui todo conhecimento do Orun (céu) e Aiye (terra). #Ifá#Conhecimento#Sabedoria#Orixá#Axé#Bàbá Kàyọ̀dé#InstitutoBrasileirodeIfá
Joining us is game designer and extraordinary player, Misha B of Black Girl Gameworks and More Seats at the Table! Show notes Black Girl Game Works More Seats at the table Orun and New Agenda Publishing Earthdawn Rolemaster by I.C.E Rolegate - a play by chat web app. Support the show (http://www.patreon.com/madjayzero)
Nesta edição do Programa Entre Chico Ludermir entrevista o dançarino Orun Santana
This summer we’re taking time away from playing our games to meet the people who make our games and lead our communities. We were so excited to follow up with Misha Bushyager after our first meeting at BreakoutCon 2018. Misha Bushyager is a longtime gamer and designer working on making sure the next generation of geeks sees themselves represented. She's a panelist, writer, editor, proofreader, and sensitivity reader for tabletop RPGs and larps. She's one of the founders of New Agenda Publishing and a curator for More Seats at the Table. She worked on Orun, #Feminism, Chill:SAVE, Lovecraftesque, Dead Scare, Misspent Youth:Sell Out With Me, Masks:Unbound, and the as yet unpublished larp Nightingales. During the interview we mentioned Rosenstrasse by Moyra Turkington & Jessica Hammer and you can find out more by visiting http://www.unrulydesigns.com/rosenstrasse/ Misha also recommended an article by James Mendez Hodes titled "May I Play A Character From Another Race?" and you can read that article by visiting https://jamesmendezhodes.com/blog/2019/2/14/may-i-play-a-character-from-another-race Finally, be sure to check out the Orun Quickstart available at DriveThru RPG by visiting https://www.drivethrurpg.com/product/243777/ORUN-PostApotheosis-Space-Opera-RPG--QuickStart Terrible Warriors is made possible thanks to Patreon supporters at Patreon.com/terriblewarriors Follow us on Twitter @dicewarriors and and join us this summer every other Saturday on Twitch.tv as we play through Shadowrun in the second season of the Cambridge Chronicles at https://www.twitch.tv/terriblewarriors/ You can can book Justin today to run your game at the Storm Crow Manor in Toronto, Ontario by visiting DMDineTO.com!
Our finale of Orun! Misha B from New Agenda Publishing leads our hosts Andi and Senda plus guest Tim Rodriguez through our second part of our adventure in their new game Orun–on Kickstarter NOW! Note: One of the player characters has tentacles, and…
In this brand new BONUS EPISODE, we are talking to Misha Bushyager, one of three lead developers on Orun, the Afro-Futurist, sci-fi, space opera now available on Kickstarter! Take a listen to our talk here and get a sense of her work and what you can expect from Orun. Orun sounds great and is available on Kickstarter now: https://www.kickstarter.com/projects/newagendapubs/orun?ref=nav_search&result=project&term=Orun Find Misha at: https://www.facebook.com/BlackGirlGameWorks https://blackgirlgameworks.com/ https://www.facebook.com/NewAgendaPublishing/
Misha B from New Agenda Publishing leads our hosts Andi and Senda plus guest Tim Rodriguez through our second part of our adventure in their new game Orun–on Kickstarter NOW! Our murder mystery has taken a turn for the strange…
Lowell is joined by Misha Bushyager from New Agenda Publishing! Timecodes 00:00:22 - Overview and rules of Orun 00:13:16 - Tech in Orun 00:16:00 - Other projects 00:20:33 - Black designers in roleplaying games 00:24:35 - African themes in roleplaying games (and representation in games, generally) 00:32:06 - Orun wrap-up Links Orun Kickstarter https://www.kickstarter.com/projects/newagendapubs/orun Our website www.gauntlet-rpg.com Our Patreon patreon.com/gauntlet Follow us on Twitter @GauntletRPG
This is the second of two sessions of Orun, a Post-Apotheosis Space Opera. We play from the mechanics in Quickstart currently available on DTRPG. That includes pre-gen characters. This is part of the Gauntlet Hangouts. Find out more at gauntlet-rpg.com. https://www.kickstarter.com/projects/newagendapubs/orun/description In Orun, you play an envoy of the ascendant Oluru, called a Djali or Luminary. The Oluru are distant and removed but keep one foot in this reality to help guide others to apotheosis. Not quite ascendant themselves, the Luminaries travel to different worlds as advisors, troubleshooters, and peacekeepers in the post-apotheosis galaxy. They explore lost star systems and ultimately help enlighten worlds and their people, waking the galaxy from its disordered indolence.
Our newest actual play episode where Misha Bushyager of New Agenda Publishing graciously offers to be our GM for their Afro-futurist space opera Orun! Not only did the setting and system for Orun blow us all away, but the game is currently smashing through its funding goals on Kickstarter. Check it out!
This is the first of two sessions of Orun, a Post-Apotheosis Space Opera. We will be playing from the Quickstart currently available on DTRPG. That includes pre-gen characters. This is part of the Gauntlet Hangouts. Find out more at gauntlet-rpg.com. https://www.kickstarter.com/projects/newagendapubs/orun/description In Orun, you play an envoy of the ascendant Oluru, called a Djali or Luminary. The Oluru are distant and removed but keep one foot in this reality to help guide others to apotheosis. Not quite ascendant themselves, the Luminaries travel to different worlds as advisors, troubleshooters, and peacekeepers in the post-apotheosis galaxy. They explore lost star systems and ultimately help enlighten worlds and their people, waking the galaxy from its disordered indolence.
Misha B from New Agenda Publishing leads our hosts Andi and Senda plus guest Tim Rodriguez through our second part of our adventure in their new game Orun. Fancy hotels! Drugs! Parties! Murder?!?!?! Our luminaries need to find out! Note: One…
Misha B from New Agenda Publishing leads our hosts Andi and Senda plus guest Tim Rodriguez through an adventure in their new game Orun. Orun is a space opera game set in a galaxy far, far away. (No, not *that*…
The Hermit's Lamp Podcast - A place for witches, hermits, mystics, healers, and seekers
In this episode T. Susan Chang plays host to interview me about my new deck from Llewellyn – The Orisha Tarot. We talk about my 18 year journey with the Lukumi tradition that brought me to this point. This episode is a deep dive into the how and why of this deck an dthe role the spirits have played in its creation too. You can see the deck and get it from my website here, Amazon, or at your local bookshop. Think about how much you've enjoyed the podcast and how many episodes you listened to, and consider if it is time to support the Patreon You can do so here. And you should go see all the good stuff Susan is up to here. If you want more of this in your life you can subscribe by RSS , iTunes, Stitcher, or email. Thanks for joining the conversation. Please share the podcast to help us grow and change the world. Andrew You can book time with me through my site here. Transcription SUSIE: Hello, everybody! You're hearing a different voice as the host of this week's Hermit's Lamp podcast. I'm Susie Chang, friend of Andrew, and Andrew has kindly invited me to come on the show in order to interview him about his new deck, the Orisha Tarot, since he obviously could not interview himself! [laughs] Normally, at the beginning of an interview, what I would do is introduce the guest, but since the guest is the host, I guess I'll just do a very cursory introduction of what I know about my friend, Andrew. As you know, he is the proprietor of The Hermit's Lamp, the store, which is a touchstone for all of us in the tarot community, and he is the voice behind The Hermit's Lamp podcast. He is an artist in his own right and a creator of beautiful works, decks, and he is also a priest in the Lucumí tradition, and we'll be talking about that some more. But the reason that we're here today is to talk about the Orisha Tarot, which is coming out from Llewellyn in September … What day is it? ANDREW: Basically, today, according to Amazon. SUSIE: For real! Fantastic! Yeah, this is very exciting. So, I understand decks are already shipping out, and I was also particularly interesting -- interested -- in doing this podcast because we're both Llewellyn authors. I've got a book coming out from Llewellyn on tarot correspondences just next month. So, shout out to Llewellyn for supporting the work of tarot lovers everywhere. ANDREW: Absolutely. SUSIE: Yeah! So the Orisha Tarot is officially out. Congratulations! ANDREW: Thank you! SUSIE: It's been many years in the making, hasn't it? ANDREW: Yeah, I mean it's … It's always one of those things. Where do you count that from? You know? SUSIE: [laughs] ANDREW: I signed my contract for it about two years ago, maybe a little bit less than that. So that's probably as good a time as any. But even at that point I had already made a dozen cards and had spent five or six years prior to that thinking about it and trying to figure out what I wanted to do and how I wanted to do it. So. You know? SUSIE: Right. And actually, I'd like to back up even further, to the beginning of your story in this tradition. And to find out a little bit. Because it's been about ten years, I think you said? Something like that? ANDREW: Ten years as a priest. SUSIE: Mm-hmm. ANDREW: As of August. It was 2000 when I started getting involved in this tradition. So it's been about 18 years that I've been involved. SUSIE: Wow. So that's … Really, it's been a long journey for you. And I was listening to your wonderful interview with our friends at the Tarot Visions podcast, and I think you mentioned that you came into it through kind of a circle of friends who were exploring different esoteric traditions, and I kind of wanted to know a little bit more about what drew you. You mentioned that you were, you know, a friend had brought in his own explorations of Lucumí, and I wanted to, first of all, sort of talk a tiny bit about the context of Lucumí, since not everyone will be familiar with it, and also, a little bit more about your attraction to it. Now, as I understand it, Lucumí is a Cuban offshoot of the greater Yoruba African traditional religion, yeah? ANDREW: So, the story you get will depend a lot on who you talk to. Like many things. Right? SUSIE: Mm-hmm. ANDREW: You know, so, at the time of the Atlantic slave trade, Yoruban wasn't really cohesive at all. That whole area was a bunch of city states and so on, right? SUSIE: Mm-hmm. ANDREW: So, this idea that there was sort of one cohesive African traditional religion, or ATR, which these things spread from, isn't really historically accurate. You know? SUSIE: Mm-hmm. ANDREW: If you came from, you know, the city of Ife, then, you know, your tradition slants in one direction, certain deities are, you know, held above others; if you come from Oyo, then, you know, that's going to have a different set of traditions and sort of a different kind of more primary veneration and tilting towards certain deities over others. If you're down sort of in the coastal parts of kind of western Africa, towards the south end of that sort of prominence, the way in which some of the Orisha are going to manifest, especially the water Orisha, are different than if you're sort of further north, or inland, or in other places. You know, and so … SUSIE: Mm-hmm. ANDREW: It's important to understand that these sort of … All of these Orisha traditions and their diasporic manifestations, you know, as they found themselves in different countries, throughout the Caribbean and North and South America, they all varied depending on which groups of people were enslaved and brought over, which traditions survived, what happened in relationship to the indigenous culture that was present, you know, in Cuba indigenous culture was sort of pretty much wiped out, so there wasn't much inclusion of that into the traditions, whereas in other parts, you know, especially in South America, you know, some of those cultures continue to sort of live alongside and there's sort of more sharing of ideas. SUSIE: Yeah, it seems like in many of the diasporic manifestations, you see fates that have been heavily syncretized with whatever was going on locally. ANDREW: Mm-hmm. Yeah, and I think that, you know, the question of syncretization is always an interesting one, you know? SUSIE: Yeah. ANDREW: The story that some people like to say is that they were syncretized in order to conceal them and to prevent … SUSIE: Right. ANDREW: And to protect them and to allow them to practice covertly, you know … SUSIE: Mm-hmm. ANDREW: And I'm sure that that's true in some ways. But also, you know, there's a lot of … In nonwestern approaches to magic and to spirituality, there's often a real sense of "hey, what's that guy good for? What's that spirit …?" SUSIE: Right. ANDREW: "What's that one going to do for me?" Whereas this sort of very practical notion of, you know, you come across somebody and you're like, "well, I read about this guy, what's that saint good for?" SUSIE: Mm-hmm. ANDREW: And there's the syncretization that happens, for sure, but there's also the notion of like, having more spiritual people in your corner is not a bad idea at all. Right? SUSIE: Exactly, exactly. ANDREW: And so, so I think the history is interesting to try and unravel, but I think that we'll never really fully understand exactly what was going on with everybody involved. SUSIE: Exactly. And I think that, you know, people of faith kind of make faith work however they can, right? You know, it's sort of like you'll always have schools of thoughts that try to keep, you know, try to distinguish and separate and go towards a purist mentality in terms of practicing faith, and then there are others who'll say, well, we work with what we've got, you know? ANDREW: Exactly. SUSIE: Yeah. ANDREW: So, and so, to kind of answer your kind of like, about my lineage … My lineage, as far back as we know it, originates with this woman Monserrate, you know, she's the farthest back that we can trace that, and my lineage originates in Cuba and through those sort of Cuban traditions. So. Variations of the diasporic traditions, for sure. SUSIE: Right, right. So we're talking about … We're specifically talking about a tradition that came to Cuba through the slave trade. ANDREW: Exactly, yeah. SUSIE: And do … You actually have some reference to that in, I think, your Ten of Swords card. ANDREW: Absolutely. SUSIE: Which seems really appropriate, yeah. So, I wanted to know a little bit more about your personal journey, in terms of whether you yourself grew up in any kind of faith community, or whether you were … you know, did you have to rebel against one? did you long to belong to a faith community? What was that like for you and what was discovering this community like for you? ANDREW: So, I think that one of the best things that my parents did was not raise me with any traditions at all. SUSIE: Mm-hmm. ANDREW: My parents weren't particularly religious, you know ... SUSIE: So what did you rebel against? [laughs] ANDREW: I didn't rebel against any- I mean I rebelled against everything. But we'll get to that. But what that meant was, you know, when I said to my mom, I want to go to the psychic fair and find some books on magic, when I was 12, my mom was like, okay. You know, when I like, picked out Alistair Crowley, she was like, sure, go ahead. SUSIE: Yeah. ANDREW: So, that meant that I like had a lot of space to really get involved and think about other things, you know? SUSIE: Yeah. ANDREW: You know, other than sort of when my parents split up and we started going to Anglican church, mostly I think because my mom wanted some community … SUSIE: Mm-hmm. ANDREW: I didn't really have a lot of connection or experience with any kind of organized religion. But what happened was, when I was 14, I almost died in a car accident. SUSIE: Right. ANDREW: And after that I wanted to understand everything. And so, I didn't rebel against anything as such, but what I really wanted to know was, like, what does this all mean? Right? Like all of it. You know. At that point I'd already been reading tarot for a year … SUSIE: Mm-hmm. ANDREW: I'd already been studying Crowley for a couple of years. It was already really invested in sort of a magical world view. And at that point then I just started reading everything I could get my hands on, right? So I'm like in grade 9 and 10, and reading Nietzsche and … SUSIE: Sure. ANDREW: Picking out, you know, people who can talk about these things. The youth group at the church was run by an ex-Jesuit, and so I would like corner him and be like "hey, tell me about this, tell me about that, tell me about this," and for the most part, people would indulge me and have conversations with me about it, you know? SUSIE: Mm-hmm. Was there another organized religion that you were drawn to? Before Lucumí? ANDREW: No. I mean, Crowley's work. You know? SUSIE: Yes. ANDREW: For me it was basically all about Crowley's work. SUSIE: And you were in the OTO? ANDREW: Yeah. When I was in my ... It wasn't until much later though. It wasn't until I was, you know, well into my 20s that I actually even considered … I was like, oh, maybe the OTO exists here in Toronto. Maybe I could find people. Mostly I just practiced independently and pursued and tried to talk to people. SUSIE: Right. ANDREW: Yeah. And then basically I left the OTO and the Armed Solace, which was another initiatory group, and moved into practicing Lucumí, you know? That was my journey. SUSIE: Yeah, yeah. And it's been, as you said, like an 18-year journey at this point. And, so that's something I wanted to sort of ask you about, in terms of doing the artwork, telling the stories, introducing the wider world to this tradition. You know, often when we are talking about faiths we didn't grow up in, you know, there's this question of whether it's your story to tell, or whether, you know, at what point do you become a representative? And so that's a question I have for you, at what point did you feel that you were invested enough or, you know, that you had a strong enough sense of belonging to be able to bring this to other people? ANDREW: Sure. So, there's a whole bunch of pieces to that answer. SUSIE: Mm-hmm. It's a complex one. [laughing] ANDREW: Yeah! We'll start with this. When you … When you become a priest, right? You become initiated into a lineage, right? So, you know, and when we talk about ancestors, the word we use most of the time is Egun. Right? We mean Egun to mean, ancestors by blood, and ancestors by initiation, right? SUSIE: Right. ANDREW: And so, you know, my Egun are those priests of the Orishas, going back to Montserrate and beyond, you know, and they're lost to history beyond that. And so, part of the conversation for me is, this is my lineage, this is my, these are my ancestors at this point, right? And this is something that we take pretty seriously within the tradition, right? Initiation and lineage are really significant. SUSIE: Right. ANDREW: And so that's part of the thing. Part of it is, although my parents did not practice this tradition, I am initiated into this lineage in a traditional way. SUSIE: So, so there's a difference here between blood lineage and spiritual lineage. ANDREW: But the word does not differentiate. We don't differentiate, right? So, if you … We could … You could get a reading, and, your traditional reading, and your reading could come in a good way or a bad way, depending on what's going on with you, from the Egun, right? SUSIE: Right, right. ANDREW: And when we're divining, if it's possible, we want to mark who that is, and we would ask, ancestors from the lineage, and ancestors from the blood line, and depending on what the reading came out as, it would guide us. And we could narrow it down, and be like, "Oh, yeah, the ancestors are upset with you, and in this case it's someone from your blood family, or in some other case it's somebody from your initiatory lineage," but we don't differentiate, the word means the same, right? SUSIE: Yes, I seem to remember reading something this past week about the idea that your, your, they're sort of one set, one bloodline sort of over one shoulder and spiritual guidance over the other, but they sort of combine and you need both. And I guess, you know, speaking about the outlook and cosmology of the faith, would it fair to say that, you come into this religion, but the religion itself proceeds from the assumption that everybody, no matter where you come from, no matter who your parents, or grandparents etc. were, has a relationship, or a potential relationship they haven't yet realized, with the Orisha? ANDREW: I don't think that that's actually true. SUSIE: Okay. So that's what I'm trying to get to the bottom of here. ANDREW: Okay. Before we come to Earth, we choose our destiny. We choose our Ori, right? Ori is sort of, not easily translated into one thing, but if you think of it as sort of your guardian angel, your destiny, and your higher self, all as one entity, that's probably a reasonable set of points to make sense of it, for people who have those ideas already. SUSIE: Mm-hmm. ANDREW: And when you choose your destiny, before you come to Earth, it's sealed, right? SUSIE: Right. ANDREW: And so, we don't know what all it entails before we come, but if it's part of your destiny to get initiated into the Orisha tradition then opportunities will present themselves for that. It's not to say that you couldn't force them otherwise, but those wouldn't be in alignment with your destiny. And really, when we're talking about sort of initiation, and sort of connection, and those kinds of things, they really all ought to be dictated by either divination, or dictated by Orisha in possession of people, right? SUSIE: Yes. ANDREW: It's not really, you know. There are many people who will come, people will come and Orishas are like, "yeah, okay, we'll help you," right? SUSIE: Mm-hmm. ANDREW: Or the people will come, and they'll be like, "no, you should go do something else," right? SUSIE: Mm-hmm. ANDREW: Either direction, go over that way, go look at these people, you know, like go look at these other traditions. It's definitely not for … It's not meant for everybody, per se, and it's not closed in any, you know, in any particular way, although certain houses and certain, you know, lineages, might be more closed to outsiders than others, based on a whole bunch of different factors, but … SUSIE: Mm-hmm. ANDREW: It's much more so that, you know, if it's part of your destiny the opportunity will arise, if it's not, then, you know, you might run into it, but they might say, no, you're good, go to the other side. SUSIE: Right. Well, this is interesting to me because I've noticed that there seem to be a lot of people who are clearly didn't grow up within the culture who have become drawn to this religion or some form of it, some form of the faith, and, you know, taken it on. And, it seems as though there is, you know, a certain openness to those who commit themselves, whether or not they grew up or had family or, you know, understood the culture. Right? ANDREW: Yeah, I mean I think that, I think that there are opportunities definitely for people to engage and connect with these traditions. And there are definitely practitioners around who are, you know, open to people who didn't grow up in these traditions and so on, for sure, right. SUSIE: Right, right. ANDREW: That's definitely a thing, and you know, I mean that, I think one of the things I see that's going on is that, certain people seem like they're looking for tradition, right? They're looking for … They're kind of doing something that doesn't have a long living history, and they're kind of looking backwards for, or looking around for those things that do, you know? SUSIE: Yeah. ANDREW: I think that's part of why the Tarot de Marseilles is sort of resurfacing. SUSIE: Right, right. ANDREW: You know, it's, I think that it's why the Orisha traditions are shifting and coming forward more. You know? SUSIE: Right. That's one of the things that … I guess that's why I was asking you so much about your own background in terms of, you know, working independently versus belonging, right? Because I think that that's something that a lot of us struggle with, especially those of us who grew up, you know, in an era where religious community isn't something that one takes for granted. ANDREW: Mm-hmm. SUSIE: Yeah. So anyway, I think that we should probably turn a little bit to the work itself. ANDREW: Well, let me finish answering … Cause we started with this question of me and sort of, you know, doing this deck, right? SUSIE: Mm-hmm. ANDREW: You know, sort of … And we kind of started talking about the ancestral piece and drifted away, and there are a couple of other things that I want to sort of … SUSIE: Okay, good. ANDREW: So I mean, one of the things, like I did a bunch of things around creating and starting this process, and getting permission before I started this process, and certainly one of them was sitting with my elders and talking about what I wanted to do, and, you know, getting advice from them. SUSIE: Mm-hmm. ANDREW: And certainly part of it was asking the Orishas themselves, asking Elegua for, you know, his blessing to proceed with this project. SUSIE: Mm-hmm. ANDREW: And also, you know, sort of sitting down with people and sort of showing my art with, you know, with different people and people of color and so on to kind of consult with my choices around representations and so on, so. SUSIE: Absolutely, absolutely. ANDREW: I really wanted to, you know, you can never please anybody, and I'm sure there'll be some people who'll be upset by the deck, and well, you know, that's life. Right? But … SUSIE: Right. But it sounds as though you have a lot of support. At least within the community you have access to for the work that you undertook. ANDREW: Exactly. SUSIE: Mm-hmm. Mm-hmm. Cool. So I wanted to talk a little bit about making a tarot deck, approaching a tarot deck, coming out of the various traditions you come out of. So I know that you started out with Crowley and the Thoth deck -- or, I know you pronounce it "Toth," [laughing] and also that your primary commitment as a reader for quite a while has been the Marseilles deck. ANDREW: Mm-hmm. SUSIE: So, how … Why did it seem like a natural choice to you to translate or to represent what you know from Orisha as a tarot deck? You know, I think a lot of people would say, well, you know, since there isn't an obvious 78 card structure, you know, number of deities, all the sort of correspondences that tend to underlie at least the Golden Dawn-derived decks, or the general tradition of tarot reaching back to the 15th century, you know, why, why do a tarot deck and not something more free form like an oracle deck? ANDREW: Well, because, one of the reasons why I made this deck was because I wanted to create a bridge between the people who have traditional experience with the Orishas, and people who have experience with the traditional tarot structure. SUSIE: Mm-hmm. ANDREW: And I wanted to use that … those two pieces as a way of creating a bridge so that people could sort of have more understanding of each other. And of what's going on, right? SUSIE: Yeah, yeah. ANDREW: And so, I really, you know, I mean, I've got nothing against oracle decks, I mean I released one earlier in the year. But, in trying to think about something as large and expansive as the Orisha traditions, it really … Having a clear structure, like the tarot structure, allowed me to frame and set the conversation in a way that allowed me to finish it [laughing] cause otherwise … SUSIE: [laughing] Right, it's ... otherwise, how do you know when it's done? [laughing] ANDREW: Yeah, right? I mean, we divine with, you know, upwards of 256 different signs. SUSIE: Right. ANDREW: Each of those signs is as complicated or as a trump card, or as sophisticated as a trump card … SUSIE: Right. ANDREW: and then there's, you know, depending on who you ask, you know, a bunch of primary Orishas and maybe, you know, like even hundreds if you start getting into different paths and roads, it can expand infinitely in every direction, right? So. SUSIE: Mm-hmm. I'm curious in whether there's much crossover between the two communities, that you've noticed. I mean tarot, and Orisha. ANDREW: Sure, lots of people. I know lots of people who are initiated. You know, I mean, that sort of … syncretic piece, kind of "what can I do with this?", you know, that continues to be a problem with a lot of Orisha practitioners' lives, right? SUSIE: Yeah. ANDREW: It's more purely, just the Lucumí Orisha stuff. Many people practice some combination of, you know, Paulo Moyumbe, and espiritismo, and card reading, and, you know, other things, depending on who they are and what they feel is important and what they have access to. So there's not like … There's not a lot of hard rules … SUSIE: Yeah. ANDREW: About the Orisha tradition. Certainly not the tradition I practice. SUSIE: Right. ANDREW: I mean, definitely don't mix them in one ceremony. SUSIE: But it's okay if you practice them separately. ANDREW: If you go to church on Sunday, and then you tend your ancestral Boveda, and then you have some Orisha, and you go between them, depending on what you feel and need, it depends on where you go, it's a really common experience for a lot of people. So. SUSIE: Yeah, yeah, I'm glad you addressed that, cause that's something I was really curious about. You know, you don't dilute your practice by sort of mixing a bit of everything. On the other hand, you're one person, and, you know, if you're drawn to different practices, then perhaps you're drawn to different practices for different needs. ANDREW: Sure. And if the Orisha don't want you doing that, they'll tell you! For sure. SUSIE: [laughing] Right. ANDREW: They'll be like, "stop it!" SUSIE: That's not cool. Yeah. ANDREW: Yeah. SUSIE: So, a little bit about what people can expect when they're approaching the cards. Now, it's not like there's a particular Orisha per card. There's Orisha in some representations of some cards, some cards have concepts from Lucumí, some cards have one of the Odu on them, so, sort of like, how did you approach how you wanted to impart all of this information structurally into the deck? ANDREW: Mm-hmm. So, I really, I wanted to try and avoid what I had seen done in other decks in the past. SUSIE: Mm-hmm. ANDREW: Not because it's wrong per se, but because it doesn't give the conversation enough meat. Right? You know a lot of decks would say, well, Shango is the king, and therefore, he's the emperor, and so when I draw the Emperor I'm going to draw Shango. SUSIE: Right. ANDREW: And that's fair, you know, I mean Shango is the emperor, he's the king of the Orishas. SUSIE: Mm-hmm. ANDREW: But, but there's a lot more to it than that. What does that mean? In what way does kingship or power in that way show up in a variety of different contexts, and what are the different conversations that we could have, right? SUSIE: Exactly. ANDREW: And so, when I was sort of working with the trump cards, I wanted to embody the ideas that I see being behind, you know, behind the cards themselves: spiritual authority, earthly authority, fortune and chance, you know, like different things. I wanted to sort of embody those bigger ideas and kind of avoid kind of just a straight, this symbol = this symbol here … SUSIE: Yeah, I call that the matchy match. [laughing] ANDREW: Right? Exactly. SUSIE: Yeah, yeah, yeah. ANDREW: When I was looking at the number cards, which for me often represent sort of more the what and the how of life, right? I wanted to kind of focus more on stories, and those things that tend to be more about particular patakis, or stories or ideas from the lives of the Orishas and the lives of their practitioners and where that kind of overlaps and integrates with those numbered cards. And then when I got to the court cards, I wanted to, I wanted to really kind of explore the way the court cards can be sort of seen to line up with roles people might play in the community. Right? SUSIE: Right. ANDREW: So, when we're looking at those, we see … One of them, the Aleyo, the new person who's just coming to this tradition, who's ready to learn, and they're making an offering to, you know, the butcher, who is a very skilled and important part of the ceremonies in the community, to the elders who run the ceremonies, and the singers and the drummers and the artists and all of those things, so I kind of went through and sifted those ideas into where I felt they aligned with the court cards best. SUSIE: Mm-hmm. ANDREW: So, the court cards then become really positions or roles one might find oneselves in, in religion, and over time, with the traditional idea of the court cards, over time we might [00:29:27]. Over time we might be, you know, we might play this role in this community and that role in another community. And so on. So. SUSIE: Right, right. And I think hat underscores what I think sometimes we forget about court cards, which is that we can be any of them, and we are any and all of them at different times. ANDREW: Mm-hmm. SUSIE: So, about that … A word you brought up just before, which I think is pretty important for us to discuss, the word Pataki, the story. So can you tell us a little bit about how that is contextualized within the faith and also, we should mention, that that is the name of the book that goes with the deck, Patakis of the Orisha Tarot. Yeah. ANDREW: So, patakis are the stories of the Orishas and their practitioners that are meant to be instructive, right? SUSIE: Mm-hmm. ANDREW: The word parable, you know, is a way to maybe give a different word for it in English. SUSIE: Right. ANDREW: And, you know, especially when we're divining, right, we'll often give a proverb, and we'll often, you know, tell a story about the Orishas. And, this is part of this oral tradition of it, that we are expressing these ideas in ways that allow us to tell the person things, in ways that are easier to hold onto, easier to integrate, that give us some meat, rather than just saying, "hey, don't do this thing," which we might also say … SUSIE: Mm-hmm. ANDREW: We might also tell the story of when one of the Orishas did that thing and what happened to them. SUSIE: Yes. ANDREW: "Oh yeah yeah, okay I see that. I shouldn't do that thing, cause this is gonna happen," right? There'll be a problem. SUSIE: There's something about these stories that's so human and relatable, right? You know? I mean is it not the case that the Orisha themselves were at one time human or before they became more than human? ANDREW: Well, that's a … That's a contested … Somewhat contested point of view. Many Orisha are what's known as urumole. They came from heaven. Right? They originated purely from spirit. SUSIE: Mm-hmm. ANDREW: There are Orishas who are considered deified ancestors, Shango being one of them, you know, Oduduwa being another one. You know, there are these spirits, these people who led great lives and led their communities and so on, and became, you know, deified after their death. The question that comes up in those conversations, then, also is were those lives that Orisha descending and living on Earth for a period of time? SUSIE: Yes, right. Yeah. ANDREW: So, I mean, I think that it … I think that there's no clear answers to that. But in general, the majority of the Orishas did not start as human, but originated as part of the unfolding of creation, and then came to sort of live these lives and, you know, have these stories and experiences that we now understand. And also, when we're talking about some of these stories, I think that we also need to understand that some of them, and there's no easy historical way to say which ones are not, but a good chunk of them were probably stories about priests of those spirits. SUSIE: I see. ANDREW: Made these mistakes in their lives. It's like, "Oh yeah, you're Bill, the priest of Obatala who lived down the road …" SUSIE: [laughing] ANDREW: "Remember when you did this?" "Yeah, I remember," right? SUSIE: [laughing] Right, right. ANDREW: And those stories become, you know, part of the myth, right? Part of the lexicon of these traditions. SUSIE: Yes. I guess what makes me wonder, you know, what their relationship with mortality and humanity is, is because these stories, the emotions and the sort of currents that they represent are things that anyone can relate to. You know, there's jealousy, there's anger, there's, you know, there's infidelity, there's theft, there are things that you don't sort of in the same way that in the Greek mythology you see people, you see deities acting badly, right? Or in ways that show that they can make mistakes too. ANDREW: Definitely. One of my elders likes to say, you know, "They made those mistakes, you don't need to, okay?" SUSIE: [laughing] ANDREW: Right? But, you know. We're all human. We're gonna learn or we're not gonna learn. But we'll learn one way or another. Right? SUSIE: Right, right. So, a little bit more about deck structure. So, first of all, I noticed immediately that there were some sorts of ways in which your experience with tarot informed the deck. First of all, there's a little bit of a thought sensibility, in that your Strength and Justice are ordered in the way that the Thoth deck and the Marseilles deck do, rather than the Rider-Waite-Smith. I noticed that you have ordered it wands, cups, swords, disks, fire, water, air earth, which is a very hermetic thing. And the very fact that you call them disks also comes out of the Thoth tradition. But, I also wanted to know a little bit, for example, of ... I can sort of understand where the structure for the majors comes from, but what I wanted to know a little bit more is about the pips. Because your primary reading background comes from, as far as assigning meaning to the pips, I guess would be based in Thoth originally? I wondered if there was sort of more relationship …. Would someone who comes from a Rider-Waite-Smith tradition instantly recognize, or from a Golden Dawn tradition, instantly recognize the concepts in each of these minor cards? ANDREW: Well, I mean I think so. [laughing] SUSIE: [laughing] I can tell you that I certainly did. ANDREW: I mean, here's my hope about this deck. You know? SUSIE: Mm-hmm. ANDREW: I mean, so, obviously, I started with the Thoth deck, and I read with that deck for many years, exclusively. But I also read a ton of books on tarot, right, during that time. And had a lot of conversations, especially once I started branching out in the communities more, and you know, I mean, I've read lots of books on the Waite-Smith tradition, and, you know, all of that sort of and a bunch of that older stuff, you know? SUSIE: Mm-hmm. ANDREW: Hermetic or otherwise. So when I was, when I was creating this deck, there are … People who are reading the book, you'll come to some spots, you'll hit a few cards where it's like, you know, in the Marseilles tradition, people often think of this card this way, and I'll give a little bit of context, and then when you go and read it, it'll make a ton of sense. SUSIE: Yeah. ANDREW: And, that's really mostly because I could have, you know, I could have written ten times as much about these cards as I did. But Llewellyn said, you can only make the book [cross-laughter [00:37:02] SUSIE: Right, right. ANDREW: And, and I really endeavored to sort of kind of hold what I see as kind of the middle of the road on these meanings, right? I mean I didn't … the numbering is the numbering, and to me ultimately the numbering … I mean, this might be blasphemy from a hermetic point of view, but to me the numbering of the trump cards is really largely irrelevant. SUSIE: I think it's arbitrary, yeah. ANDREW: It's a historical precedent that's [inaudible at [00:37:30]. SUSIE: Although, although, Andrew, I think it's important that you made Elegua the Fool. I think, you know. ANDREW: For sure! SUSIE: Yeah. As the Orisha who comes first. ANDREW: For sure, yeah, yeah. But, but, you know, choosing Justice to be this number or that number, I'm like, eh. I almost never read the numbers when I read cards, because I just see the cards, right? SUSIE: Right, right. ANDREW: So, you know, this deck is really meant to be, you know, a kind of relatively even representation of tarot as it exists today, right? SUSIE: Yeah, yeah. ANDREW: And so, there's not … none of it's slanted too much one way or the another. There's no like "Well, you need to know that Crowley called this card the Aeon means, you know the goddess Nuit means this... SUSIE: Right. ANDREW: It's just not like that at all, right? SUSIE: Yeah, I mean, my sensation as I was getting to know the deck was really that it was about the stories, and which story fit which card best. ANDREW: Yeah. It's one of the things that I actually really … I wouldn't have guessed that I would have felt this was so important, but the feedback that I've gotten from the people who've gotten their books already, or gotten their copies already, who I shared advance copies with and stuff, is … including some non-tarot people who just are reading it because they really like me. SUSIE: [laughing] ANDREW: The feedback I keep getting is that the material is really accessible. And to me, that's like a really important thing. You know? I didn't want to make this difficult, I avoided using as much jargon, or like, you know, Lucumí words, as much as possible. I really, you know, I didn't get into hermetic philosophy particularly anywhere. You know there are all these branches and wings of my own personal experiences and practice, that I just brought them all down to the dining hall, I was like, "All right! Let's all have lunch to talk about stuff in a general way." SUSIE: [laughing] ANDREW: You know, it's hard to make that happen, so. SUSIE: Right. Well I think that, you know, I think it's really important for anyone coming to this deck to get to know the book, to read the book, really read the book, because it's, you know, it's 350 pages, it's real, it's got every single page not only has a story that's associated with the card, but also sort of breaks down the symbols that you included in the card, what its divinatory meaning might be, and sort of what the advice might be that goes with it. And I found that incredibly helpful in terms of, like, you know, if I came across a card where my own sort of tarot background wasn't making it immediately obvious to me what you were trying to do, I could just go to the book and it was really clear, you know, like within a minute. So, I think that it's … This is one of those things where … And I generally am not a person who believes that readers always have to go to the book, but I think it is really enriching and helpful to contextualize using what you wrote for this deck. ANDREW: Mm-hmm. Yeah, I think unless somebody has a strong living practice with like, you know, with a traditional Orisha practice, yeah, it might be hard to start just by looking at it … SUSIE: Yeah, yeah. ANDREW: Most people who come from those traditions and read cards, as well, then maybe they don't need the book as much, you know. It's always interesting as I share the images on the, you know, on social media and stuff, I get, you know, priests jumping on the thing, and like, "how you choose to represent this here! it's perfect!" you know? SUSIE: [laughing] right. ANDREW: They just get it, right? Because they have both of those pieces. But it's so nice to see people be moved to see themselves and to see the tradition in this way, which is really gratifying. SUSIE: Mm-hmm, Mm-hmm. Before we move off structure and start talking a little bit more about the art and the specific cards, is there a sort of through line in each suit that we should be looking for? Something that's going on in wands only, something that's going on in cups or swords or disks? ANDREW: That was … That was a notion that I abandoned along the way. You know, in making a deck there always comes this point where the reality check steps in, and you're like, this is the limit of what I can do, you know. SUSIE: Yeah, yeah. ANDREW: And the sort of the idea that there was sort of one through line for each set of suits, I didn't really, I couldn't really find it, and you know there are a couple other ideas about levels of detail and symbolic representations that I just realized I'd be spending another five years like hand-drawing beaded things all day… SUSIE: [laughing] ANDREW: I'm like, that can't happen. SUSIE: Right, and if … I mean there are certainly color and number correspondences you could have worked with but, by forcing it into you know, existing tarot structure or hermetic structure I think you would have been doing something that was not necessarily conducive to the most rich environment of reading these cards. ANDREW: Exactly. SUSIE: You know what I mean? Yeah, although, I'm looking at … I've sorted it out, separated my deck out, Ace, Cups Swords, sorry, Wands, Cups, Swords, I'm looking at the Aces, and there's definitely, I get at least just from my background, I get an elemental feeling off of those cards, you know, a fire, water, air, earth feeling, and even if that's not something that you intended to do or carried throughout the deck, there's still something there, I think. ANDREW: For sure. I mean, in making this deck it's definitely … A lot of stuff just emerged in the creative process. And although I spent a lot of time thinking and writing and making notes about what went where and why and so on, when I sat down to make the cards, a lot of stuff just emerged as part of that process, you know, from the news, from the creativity, by chance or whatever, my own conscious formulated it, so there's a lot of stuff in there that happened as I was making the cards, it wasn't necessarily fully thought out … SUSIE: But which is just part of you, as a reader and a practitioner. ANDREW: Yeah. I mean, you spend 32 years working with the tarot, right? SUSIE: [laughing] ANDREW: It's a lot of ideas in the back of the brain there that are trying to come out in one way or another. SUSIE: Right. So, let's talk a little bit about the way the cards look for those people who haven't been lucky enough to pick up their decks yet. It's a gorgeous production, first of all, I think you, you know … the artwork's just stunning, and Llewellyn did a great job, I think, as well. First of all it's a borderless deck, which, thank you! [laughing] That's … ANDREW: Llewellyn let me do something that they had never done before, which was: all of the titles are handwritten. SUSIE: Yeah! Yeah! ANDREW: [crosstalking [00:44:55] to the cards. They're not obscured, they're easy enough to see when you're looking … SUSIE: You can find them. ANDREW: [crosstalking] Off of the bottom. They fit in more with the artwork, so it's easier to kind of just look at the artwork, or just look for the title when you need to. SUSIE: Right. ANDREW: That was something that we had a bunch of conversations with … SUSIE: I think it was a brilliant choice. Because, you know, it really foregrounds the story of the art. The art fills the frame, you know, everything about it allows you to immerse yourself in what's going on in that picture, and then secondarily you, you know, check out whatever title it was so you can sort of match it up with your own tarot knowledge. But I really appreciated that and I'm really glad that they made that decision and you, you know, suggested it. And also, the colors are so saturated and so bold. So the texture and look that you were going for was based on Gwash, right? ANDREW: Well, so, actually, what I was … So, I used to paint in Gwash a lot, before I had kids. But, you know, having kids, and having a space to set up art, you know, a small, urban space, isn't really that easy, right? SUSIE: Right. ANDREW: So certainly, that's a piece of my sensibility and my aesthetic, but part of what I was really looking for was, you know, starting, it's hard to date now, but starting quite a while ago, I went from being super structured and really trying to sort of make everything perfect, to really kind of moving to a more gestural and looser way of working. And so, you know, this kind of comes out of that, you know, sort of move away from you know, sort of pursuing absolute realism to pursuing something else. And then, the other piece of the aesthetic is, you know, I wanted to include different pieces of symbolism, but I didn't want to make it look like the Thoth deck where there are so many symbols that you don't really know what to look at sometimes. SUSIE: Yes, yes. ANDREW: And so, one of the things that I decided along the way was, you know, there's a lot of use of textiles, especially in Africa and west Africa, and the Orisha traditions, there's a lot of use of textiles in making thrones, in making ceremonial outfits, you know, in making panuelos, which are these elaborate cloths that we put on top of the Orisha sometimes. And so I wanted to kind of have a reference to that without trying to like emulate it or create like, recreate specific patterns, but use that visual idea to create a space for that symbolic language to hold, right? SUSIE: Yes. ANDREW: For the use of number, and through whatever other symbols got added to those designs and so on. So. SUSIE: Yeah, I really picked up on the fact that the design sensibility behind this had that sort of sense of, you know, scope and flow and bold lines that you get in textile. And, you know, that's not something you always see in tarot, and so it was really kind of a relief to the eye to sort of not get too, I don't know, bound up in the busy? ANDREW: mm-hmm. SUSIE: Yeah. I think what we see is sort of a looseness of the line, and … But at the same time a real exactness in terms of what symbols you wanted to portray and the way that you foregrounded them in each card. So, so, you did this actually on an iPad, right? ANDREW: I did, yeah. I did all of this digitally. I've been working pretty much exclusively digitally for the last five or six years now, I guess, ever since … SUSIE: Yeah. And does that have to do with being busy, being a parent, you know, just trying to live life in addition to being an artist? ANDREW: Mm-hmm. Yeah, I mean I don't have a studio space, you know, I don't have … Toronto is apparently one of the most expensive cities in the world to live in, thanks for that, whoever's responsible for that … SUSIE: [laughing] ANDREW: But space is certainly at a premium. And, you know, the only space where I maybe could do more studio type work is at the shop, and I already spend lots of time at the shop seeing clients and doing other stuff. I don't really want to be at work even if it's sort of as a creative outlet. And the iPad, you know, it's always with me, and when I was making this deck , I would just be like, oh, I've got an hour, time to work on one of the cards a bit. You know? SUSIE: Yeah. ANDREW: Here's some writing. Or whatever. It's just, it's always at hand, it's super portable, and especially, I got an iPad Pro, like one of the big ones, and an Apple pencil, which finally I was able to make happen through the process and you know, it's the best thing ever, it's just … SUSIE: Yeah, and if you get interrupted, you can just save it, and pick it up later. ANDREW: And I'm sure, like from a production point of view too, you can work in layers, like in Photoshop … SUSIE: Yeah. ANDREW: It's a real treat. So all the backgrounds are their own layers and all the symbols SUSIE: That's great, yeah. ANDREW: The line work symbols and stuff. So if I make a mistake, if I change my mind later … SUSIE: Right, right. Plus it gives you more freedom. I mean if you're doing a background you don't want to just stop to make room for the foreground, right? ANDREW: Right? Yeah. All also, I just sent all the Photoshops to Llewellyn, and they asked me if they could take some of them apart and use pieces for making the box and other stuff, which they did, which is fantastic. I'm so delighted with it. It just, it allows for a variety of options in a way that traditional mediums just don't, you know? SUSIE: Yeah, I was really excited to realize that you did this in a digital format like that just because I didn't know that you could create art like this in that way and have it come out looking so good. You know? ANDREW: Mm-hmm. SUSIE: And the other thing is that I just, I thought it was really funny, that just practically speaking, that it made so much sense for you. This is one of my hobby horses, the idea of just how difficult it is to be both a parent and a practitioner, you know, just to live your life and try to do this work is a constant struggle. Like, you know, you're in the middle of a banishing ritual and some kid is like, coming through saying, Mom, I missed the bus! ANDREW: Yeah! SUSIE: I mean, it's like it's every day, you know, trying to make that work is tricky for a lot of us. So I'm glad you found a way to make this happen. ANDREW: Me too. SUSIE: Okay, so I'd love to, if you feel like it, I'd love to talk a little bit about specific cards. If you could just give me a second, I have to plug … My laptop's going to run out of charge. I just have to plug it in real quick. ANDREW: Yeah. SUSIE: Just, be right there. [pause] Okay, we're good. And I can strip that out of the tape, later on, if you want. Okay. So, let's talk about a couple majors. I wanted to return to the Fool card, cause I think that's super important, where you have Elegua, who is, I guess, you know I don't want to make the mistake of trying to do too much equivalency here, but he is the one who makes communication possible as I understand it. ANDREW: Yeah. Elegua is the Orisha we speak to first in every ceremony, because he opens and closes the ways, and Elegua is all of the communication everywhere, on every single level, right. If we think about the communication between every cell in your body is that communication between the parts of the universe, you know, nothing exists or could happen without Elegua being there to facilitate that transfer of information from one place to another. SUSIE: Right. Right. And so, I think, you know, that's what makes it so important and so appropriate that he's the first card in the deck. You have to, even to open your mouth, to gather the air to speak, you have to be there, right, although he also has a presence in a number of other cards as well. And what people will see, when they look at it, is, I guess the, a common representation of Elegua is the kind of stone or concrete head with the cowrie shells embedded in it, right? ANDREW: Mm-hmm. Yeah, when people … A common solution, a relatively common solution to troubles in people's lives is to receive what's referred to as the Warriors … SUSIE: Mm-hmm. ANDREW: Which is Elegua, Ogun and Ochossi. It's an initiation that you don't have to be a priest to have. Anybody can receive this if it's marked or required. And they come into your life to help you fight your problems and overcome your obstacles and so on. And what there's actually, people are really accustomed to seeing these cement heads with the cowrie shells, but traditionally depending on your lineage, Elegua is … they have marked the path of Elegua, and there are many ways in which Elegua might be made. But I chose to make the one that people understand the most because I wanted it to be somewhat familiar to people, for sure. SUSIE: Right, and this is actually a symbol that ordinary people might have in their homes, right? ANDREW: Maybe. SUSIE: Yeah, yeah. Well, just real quick, after I got your deck, I had the craziest dream, where I dreamed that I got up and I went outside. And this was around midnight. And the UPS truck comes, [laughing] and gives me a package with my name on it, and I open it and I suddenly start to feel really strange like I'm high or I've taken something or ingested some kind of substance, like, just through opening the package. And then I was instantly transported into some kind of rite that was going on in my dining room. And Elegua was there. [laughing] And I thought this was, obviously this is not, I knew almost nothing before this week about this tradition, but, and I certainly have no way of knowing what significance that had or what, you know I certainly can't speak for the tradition in any way, but I thought it was, so interesting that, you know, my dream maker chose to take the delivery of your deck to me as this kind of mind-altering frame-shifting event. and then introduce, you know, this personification of communication, the opener of the ways, into the dream. ANDREW: Yup. Indeed. SUSIE: So I was very grateful for that experience. Okay. The only other major I really wanted to make sure we talked about was the Priestess card. ANDREW: Mm-hmm. SUSIE: Because it's not what people would ordinarily expect to see in a Priestess card, and I thought you could talk a little bit about what we're looking at and how it relates to the High Priestess we know and love. ANDREW: Mm-hmm. So, this is actually one of the cards that gave me the biggest trouble. SUSIE: Mm-hmm. ANDREW: I spent a lot of time working on this card, they're a bunch of drawings that got scrapped along the way, because I was just like, no, nope, no, no, no, that's not gonna cut it, that's too simple, that's too this, that's too whatever, right? SUSIE: Mm-hmm. ANDREW: You know, so what we see in the Priestess card, is we see a bunch of cowrie shells, right? SUSIE: Right. ANDREW: And the dillogun, or the cowrie shells, are you know one of the traditional tools of divination. For olocha, for priests in the way that I'm a priest, it's the way in which we speak with the Orishas. And, when we divine with the shells, we pray, and we invoke an opening with Elegua or whoever, for an Odu, for a sign, like a, the idea almost like a card to sort of … But those energies, those Odu, are the living unfolding of the universe, right? SUSIE: Mm-hmm. ANDREW: So, they represent all of the knowledge that was and is and all of the possible knowledge of the future, or the possible unfoldings of the future. And so, those energies that arrive when we do a reading, and come to play in the life of the person who gets the reading done … It's actually a serious ceremony to get a reading. SUSIE: Yeah. ANDREW: It alters the course of your life, right? And, you know when we think of the Priestess or the Papess, right? SUSIE: Mm-hmm. ANDREW: One of the things that we can talk about is knowledge, right? And it's deep metaphysical knowledge, right? SUSIE: Right. Which isn't readily accessible to you at a surface level. ANDREW: And, when we think about the Hierophant or the Pope as sort of the outer face of spirituality, the High Priestess is the inner face. She's the inner mystery of that, right? SUSIE: Right . ANDREW: And she is that knowledge which is hard to get to, that knowledge which is hard won, and that knowledge which is tied to a deep respect and a deep cosmic awareness of the nature of the universe, right? SUSIE: Mm-hmm. ANDREW: And so this Odu and the method of divination and the process of divination, to me mirrors that, right? SUSIE: Correct. ANDREW: And so the shells become the mouth of the Priestess, right? And if we look at it in a sort of Rider Waite symbol, right? Cascarilla and the Ota, the black stone? SUSIE: Yes! ANDREW: They mirror, we use those in the divination process, but they mirror those two columns … SUSIE: The boas and jacim, yeah. ANDREW: The positive and negative vibrations that are in that sort of duality. SUSIE: And those are a kind of … Are they a yes/no kind of stand-in? ANDREW: Yeah, we use them and other things to ask specific questions within a reading. We each have … There's about a half dozen Ibo that all have ritual significance, and we use them in different ways depending on the nature of the question we're asking. SUSIE: Mm-hmm. ANDREW: And then the other thing that's going on in this card is, usually people divine on a straw mat or a tray … SUSIE: Yeah. ANDREW: With cowrie shells. And some people use a wooden tray, maybe, but more often than not a straw mat. So, I wanted to create this idea of the straw mat, but then this idea that below it is this sort of cosmic opening, right? This connection to everything. SUSIE: Yeah. ANDREW: So, this is actually probably one of the most abstracted cards in the whole deck … SUSIE: Mm-hmm. ANDREW: In that it doesn't really show an Orisha or a thing that is sort of easily connectable, but I think that it really represents a sort of, that depth of knowledge and connection, direct connection to the voice of creation, that I associate with the High Priestess and that you know I associate with this divination process. SUSIE: Yes. Now the Odu themselves, they're transmitted orally, right? It's not something that you just pick up a book, and not anyone can do it. ANDREW: Yes. If you're not a priest, you cannot do cowrie shells, right? SUSIE: Got you. ANDREW: There's no … The best thing we could say is that you don't have the spiritual license, and my elders would be quite clear, you know, you can do anything you want with these shells, but they don't speak for the Orishas, therefore whatever you get is irrelevant. SUSIE: Right. ANDREW: You know … SUSIE: So it's not like what we think of … As tarot readers, we just pick up a deck and anyone can give it a go, this is something that you really need to go through initiation and be crowned as a priest to do. ANDREW: And spend a long time studying, right? You know you need to understand that there are 256, technically 257 signs. Each of those signs has a specific hierarchical order of Orishas that speak in them. Each of them has proverbs, songs, ceremonies, offerings, taboos, patakis, and then each of those signs can come in ire, like the sign of blessing, or asobo, the negative sign, and then there are many kinds of ire and osogbo, and if you start to multiply those out, you start to realize how many different permutations are possible in this system . SUSIE: Right. ANDREW: It takes a very long time and a lot of study to really come to understand what all those things mean. SUSIE: Yeah, and is that something that … So, this is something that you might do as a priest, correct? ANDREW: Yeah. SUSIE: And did you internalize all of those 256, 257 signs or was it, is it an ongoing study? How does that work for you? ANDREW: There's no end to the study. [laughing] SUSIE: Right. [laughing] ANDREW: Like hermeticism. When do you know enough? SUSIE: Oh, you never know enough. No no no … [laughing] Right. Okay. Well that's really helpful in terms of getting into the card. Are there any other majors that you'd kind of like to draw attention to before we look at minors? ANDREW: No, I'm happy to take your lead. SUSIE: Great. And honestly I would like to go through every single card in the deck, and I was having a lot of trouble sort of singling out a few that might be interesting to talk about, but given our time constraints, we'll just focus on some. I was looking at … the Nine of Wands, we're kind of going in order here, Nine of Wands [static at [01:04:39] see in this card, it's so interesting, because as I understand it, from your story, this is a representation of Yamaya, or one of her avatars I guess … ANDREW: Yeah. SUSIE: And there's a shipwreck, or an underwater ship, and [static] got a knife, and the knife has clearly just been used. So, maybe you can tell us a little bit about that. ANDREW: Yeah, I mean, one of the things that people … In making the deck, I wanted to disrupt people's preconceived notions, right? SUSIE: Mm-hmm. ANDREW: Of certain things. You know, like people, it's common for people to say, yeah yeah yeah, if you want love, go and talk to Ochún. Right? And Ochún will help you find love. SUSIE: Mm-hmm. ANDREW: He might, it's possible, but sometimes [inaudible] Ochún in what context and so on and so on, right? But you know, Ochún also doesn't really dig people complaining very much, it's not a thing that she's really that into … SUSIE: Mm-hmm. ANDREW: So, depending on the attitude that you're feeling about this, Ochún might also be irritated by you approaching her about it, it's very hard to say. SUSIE: Yeah. ANDREW: Which is why, you know, traditional practitioners divine, right? SUSIE: Right. ANDREW: Because the good answer is, in traditional divination, any Orisha that offers to help you with a problem can help you with that problem. SUSIE: Right. ANDREW: Whether we sort of generally associate that with being their purview or not, doesn't really matter, because if they say they're gonna help, they're gonna help, and you just say thank you, right? SUSIE: Right. ANDREW: And, so when we think about Yamaya, people think about Yamaya as a sort of loving mother energy, as a sort of always supportive energy, right? You know? SUSIE: Mm-hmm. ANDREW: We really sometimes people are sent to work with her when they need sort of grounding and stabilizing of emotions … SUSIE: Yeah. ANDREW: But, you know, Yamaya also has many roads and many avatars, right? So we're talking about, you know, Obu Okotu, it's not gentle, she's really a lot more like a shark, right? SUSIE: mm-hmm. And so, you know, the idea, the thing that people often say, is that when the ship wrecks, she grabs the sailors and takes them down to their fate, right? SUSIE: Yeah. ANDREW: And so there's this real sort of show of strength and power with her that isn't what we would normally associate with it, but which is 100 percent a part of her personality, or at least her personality on that path, right? SUSIE: Right. And I actually thought that this was … You know, the more I thought about it, the more it tied to my own understanding of this card. I mean when I think of the Nine of Wands, I think of someone who has been derived their strength from the vicissitudes of life, from the experiences of having suffered and having learned. ANDREW: Yeah. SUSIE: And I think that … I also think of it as a very lunar card, so that made it kind of feel familiar to me as well. But also, the fact that power has a personality and ruthlessness to it, as well. ANDREW: Yeah. Yeah. Yeah, I mean the Nine of Wands often turns up to speak of people who are strong clear incredibly competent, and sometimes hard for other people to relate to because of those things, right? SUSIE: Yeah. They've been through a lot. ANDREW: Yeah, for sure. SUSIE: Yeah. Okay. Fascinating. And plus, it's just beautiful. You see the body of Yamaya, but at first you may not even recognize that it's a human form because of the blue on blue, it's a very underwater card. Yeah. Yeah. Okay. Looking at -- Oh, you know, one of my favorite cards of all is your Ten of Cups. And, which I did receive this week, once, and what I love about it is the story that goes along with it. So maybe you could talk about that a little bit. Sure. So when we were talking earlier in the podcast about picking your Ore or picking your destiny, right? This card represents that process, right? SUSIE: mm-hmm. ANDREW: You know, when everybody's hanging out in Orun, up on the other side, you know where we're all spirits, eventually, people for whatever reasons decide it's time to come back to earth. You know, decide it's time to come back down here, you know, to the marketplace, to hang out and party, to fulfill something they haven't fulfilled, whatever it may be. And when they make that decision, they go, as my elders described it, you go down the hall to this room where Adela, who is the Orisha who crafts these destinies, as a series of sealed gourds … SUSIE: And that's the picture that we see on the card, we see Ajala with the gourds. ANDREW: Yeah, I mean I think of it more as a person choosing their destiny. SUSIE: Oh, I see! ANDREW: But maybe. SUSIE: Could be. ANDREW: Adula, as far as I know, I've never come across any personifications of them … SUSIE: So this, so in your mind, this was the soul choosing which one. ANDREW: But, and we don't have a sort of super clear sense of karma or carry over from one life to another. It's not really … it's a mystery that we acknowledge that we don't fully understand, right? So you go into a room full of sealed gourds, and you pick something, and you really don't know, it could be horrible, right? It could be great, whatever. But if you've been good friends with Elegua, you know, and you've kind of kept good faith with him, maybe you reach out for something and he gives a little cough and says hey, not that one. SUSIE: [laughing] ANDREW: Don't take that one. Right? SUSIE: And I love this that you have this little sketch of Elegua under the table, you know, very quiet. Very subtle. Yeah. [laughing] Just giving you a hint. ANDREW: Yeah. So once you pick your destiny, you go back and see your creator, and then your soul goes into a body. SUSIE: And you can see in the background of the card, you can see the outline of the Earth, so this idea that you're outside the material realm at that moment, choosing your fate, yeah, mm-hmm. I think that's just really beautiful. And I think it's quite relatable to, you know, in a traditional sense to the Ten of Cups, which I at least think of as the end of a cycle, you know, I often think of it as the end of the complete sequence of minors in some ways, because if you go through correspondences it immediately precedes the Two of Wands. But there's also this feeling, you know when you see the family on the Rider-Waite-Smith Ten of Cups, of this sort of being, they're taking a bow. This destiny is finished! And we're looking towards the next. ANDREW: People … the belief is that people tend to reincarnate along family
The Hermit's Lamp Podcast - A place for witches, hermits, mystics, healers, and seekers
Daniel and Andrew talk about different ways of relating to the ancestors. Especially getting into how to help the ancestors evolve and make our lives better in the process. They also get into their relatinoships to the orisha and ways of thinking about practicing a tradition that you were not born into. Daniel can be found through his site here. His events are there too. Daniel's talk on practicing other peopels traditions is here. Andrew's upcoming Ancestral Magick Course can be found here. Think about how much you've enjoyed the podcast and how many episodes you listened to, and consider if it is time to support the Patreon You can do so here. If you want more of this in your life you can subscribe by RSS , iTunes, Stitcher, or email. Thanks for joining the conversation. Please share the podcast to help us grow and change the world. Andrew You can book time with Andrew through his site here. Transcription ANDREW: Welcome to the Hermit's Lamp podcast. I'm hanging out today with Daniel Foor, and Daniel is a Ifá priest and has done all sorts of wonderful work along the lines of ancestral healing. And Ancestral Medicine is the name of the book that he has out. And he and I have a lot of similarities in practices and the kinds of things we're interested in, so, you know, lots of people have been suggesting I have him on for a while, and, and well, today's the day! So, welcome, Daniel! Thanks for being here! DANIEL: Thanks so much. It's good to be here. ANDREW: There are people who might not know who you are. Who are you? What are you about? DANIEL: Yeah, well, I ... to locate myself a bit, I'm a 40-year-old, white, cis-gendered American living in western North Carolina. From Ohio, originally, but traveled a good amount, but live in the States, and have a PhD in psychology. I'm a licensed therapist, so I have a background in mental health. But mostly I'm a ritualist, and I've been training with different kinds of teachers and traditions for over 20 years now, and started out with more shamanic pagan background with magical things, and migrated into involvement with Islam, and Sufism, Buddhist practice, and then circled back to involvement with indigenous systems and earth-honoring traditions. And in the last decade have been immersed in west African Ifá practice, lineages in the Americas and also in west Africa, and so I'm an initiate of Ifa, Obatala, and Oshun, and Egungun priesthood, [inaudible], and in the lineage of Oluwo Falolu Adesanya Awoyade, Ode Remo, in Ogun State. So I've been four times to Nigeria, and that's one influence on my practice. But mostly I teach and guide non-dogmatic, inclusive, animist ancestor-focused ritual practice. The last two years or so I have shifted to training others, which has been really satisfying after years of doing more public-facing ritual, I'm now ... I do some of that but mostly I'm training other people in how to guide the work. And I have developed a specialization in repair work with blood lineage ancestors. But I also operate from a broader animist or earth-honoring framework that isn't limited to just that. So. And I'm a dad, I'm a, you know, married, and love the earth here, and live in the American South, which is kind of strange, but also okay. Yeah. ANDREW: Mm-hmm. That's awesome. DANIEL: Yeah. ANDREW: So, I mean, I guess, my first question for you is, when did you start feeling the ancestral stuff calling you? DANIEL: Well, my own lineages are German, English, Irish, early settler colonialist to North America, and so I didn't inherit any religious or spiritual framework or culture that was of value to me in any conscious way as a young person. And so, my first teachers in shamanic practice, Bekki and Crow with the Church of Earth Healing, in the late 90s, nudged me to get to know my ancestors ritually. And it was really impactful, actually. I was surprised by it. I'd never thought about them really before that. And I ended up assisting with an older ancestral guide or teacher, my father's father who had taken his own life, and just showing up for that work, which was powerful. And it was a catalyst for me to research, do a lot of depth genealogy research about my own family history, and that dovetailed in with my training as a therapist, so I was in a period of connecting a lot of dots and valuing my own heritage, and, in a grounding way ... Not in like some awkward, go white people way, but in a way that helped me to reclaim what is beautiful about European, you know, northern western European cultures, and ... including earlier pre-Roman, pre-Christian magics and lineages. And so, I ran with that ritually. And have guided 120 maybe, multi-day, ancestor healing intensives since 2005 in that work, so I spent about six or seven years getting grounded with all of it myself. Then started to help other people with it. And it just organically developed as a specialization. And I tend to be a little obsessive about a thing, when I'm into it. I'll do that like crazy, until it's ... yeah. ANDREW: Yeah, I think ... I mean, I think it's interesting how ... Cause I do a lot of ancestral work as well, you know ... DANIEL: Mm-hmm. ANDREW: I do ancestral divination work and, you know, ancestral sort of healing and lineage healing and so on. DANIEL: Mm-hmm. ANDREW: You know, I've been teaching it with my friend Carrie, we have this, we developed this system of people working with charm casting as a tool ... DANIEL: Mm-hmm. ANDREW: To get into that work. And, you know, we've been traveling around and teaching it everywhere. We were in China last year teaching it, and stuff like that, with people ... DANIEL: Mm-hmm. ANDREW: You know, I think that the thing that sort of stands out in your story, that I think stands out everywhere, is so often, like the last little bit, you know, the last few generations, it's kind of wonky, or like there's not a lot, there's not a lot of connection or living connection. Even, you know, it wasn't until last year that I found out that my grandmother read tea leaves when she was alive ... DANIEL: Mm-hmm. ANDREW: And she's been gone for like 12 years, and it just never came up before. She never talked about it, and my mom just never brought it up. Not for any particular reason but it just, it just was never a thing. Even though that's the same grandmother who bought me a tarot deck when I was like 13, long ago. DANIEL: Right. Of course she did. ANDREW: But I would have talked about it, right? But how ... Often when you kind of go back, you know, a few generations or somewhere a bit deeper, you know, there are these sort of more ... evolved isn't the word that I super like, but you know, like, more grounded, more helpful, you know, ancestors with a, with a sort of more capacity to be really guides and assist you in this process, right? DANIEL: Yeah, often. It ... Where those cut-offs happen varies so widely from one demographic or even one individual to another, and I know in a lot of my own lineages, it's been over 1,000 years since anyone during life had a culturally reinforced and supported framework for honoring the ancestors. And so the older ones, the ones even before that, are quite available. So it's not ... I mean I could ... reinforce some kind of orphan victim culturally-damaged white person narrative, but it's not that sexy or useful, and so at a certain point, you're just like, well, you pick up the pieces where they're at, and get the fire going again. ANDREW: Mm-hmm. DANIEL: And the older ancestors are happy to do that. And so even if someone comes from a really recently and before that culturally fragmented set of lineages, the ancestors are still available, the older ones, and the main repair orientation or practice that I encourage people to try on at first is to partner with those older ancestors and with them, assist any of the dead who are not yet well, any of the ones between those older ones and the present, who are not yet really well-seated, really vibrant. Help them to become well-seated ancestors. So the dead change. It's very important for us living folks to not fix them in some static condition. ANDREW: Mm-hmm. DANIEL: Just cause people were a pain in the ass or really, you know, culturally in the weeds during life doesn't mean they're doomed to that condition forever. They can really change and become, not only, like, not ghosty, but they can become dynamic, engaged, useful allies for cultural healing work in the present. ANDREW: Mm-hmm. DANIEL: So. ANDREW: Yeah, I think it's, you know, it's a misconception that a lot of people have that they automatically change on crossing over. DANIEL: Oh, sure, yeah, that's different. (laughing) ANDREW: And then the other side of that is, you know, they can change, but it might take a bunch of work, even if they did change, right? DANIEL: Yeah, totally. Yeah, both, both are true. Yeah. The idea that just dying makes you wise and loving and kind is really hazardous actually, as a world view. So. ANDREW: Mm-hmm. DANIEL: Cause it'll lead to a view of ... I've seen it at times in pagan circles as well, where it's “Oh, the ancestors, ancestors are good, let's invoke them all. Okay, here are all the names of my ancestors, and the pictures, and let me light a candle and strongly invoke all of them.” ANDREW: Yeah. DANIEL: Well, I hope your invocation doesn't work. ANDREW: Yeah. DANIEL: Because if it does, you're going to get a mixed bag! Cause your people are, you know, if they're well, awesome, but if they're not yet well, and your invocation works, then what you have is some not yet well ghosty energy in your space. ANDREW: For sure, right? And some of those spirits can be pretty tumultuous, you know, if they're ... DANIEL: Oh, no doubt. Yeah. ANDREW: [crosstalking 09:53] here. I have one grandfather that I continue to work with who, sort of, work on, let's put it [laughing]. DANIEL: Right. ANDREW: It's been a long time and they're still not ready to be, you know, front and center in anything, cause they just, so caught up in so much deep, deep trauma in their own life and in their generations before them, and, you know. DANIEL: One of, one of the things that I don't, I won't say it's unique to how I approach it, but it's emphasized in how I approach ancestor work, which isn't across the board, is I take a very lineage-based approach. Like I don't even really encourage, necessarily, relating with individual ancestors that much. ANDREW: Hmm. DANIEL: So in the case of someone, not to speak to your specific case necessarily, but let's say someone's grandmother is really quite entrenched in the unwell ghosty range of wellness. My strategy is to make sure that her mother and her mother and her mother and her mother and the lineage of women before them on back through time to the ancient weird witchy deity-like grandmothers, that that whole lineage is deeply well, and the repair happens from the older ones toward the present. And so, once you have the parent of the one who is quite troubled in a deeply well condition, and the whole lineage before them deeply well, as a group energy, asking them to intervene to address the rowdy ghosty grandparent tends to be ... It can ... Well, it can be more effective, simply because there's a re-anchoring of the rogue individuality in a bigger system, in a collective energy. ANDREW: Mm-hmm. DANIEL: And there's a respect for seniority or hierarchy, by having that person's elders be the ones to round them up. ANDREW: Mm-hmm. DANIEL: So, so that's. I shared that because in the West, generally, I find that people tend to conceive of ancestor reverence primarily as a relating of one individual to another individual, and, and some of the lineage or group level aspects of it can get lost, or they're not as emphasized. And so I find that's an important nuance to include, and then another is, and we've spoken to it, is just the way in which one's ancestors are not at all just the remembered dead, the ones, the recent ones, but they include ... The vast majority of them are living before remembered names. And that's helpful for people who are like, my family are abusive trolls. I'm like, okay, I believe you, but I think what you mean to say is all the generations you know about, which is probably not more than two or three. ANDREW: Yeah. DANIEL: And so, it's like, you're at the ocean, at a windy, cloudy day, and you're saying, “Oh, the ocean is tumultuous,” well, I believe it is, right there at the beach. But the ocean's a big place, yeah. So expanding our frame for who we mean when we say ancestor is gonna be helpful too. ANDREW: Mm-hmm. For sure. Yeah, and there's lots of times when, you know, we'll make offerings or do work with all of those ancestors, right? With the Egun, right, with everybody? Right? DANIEL: Yeah. ANDREW: You know? And in those ways and so on, right? Yeah, yeah, I mean it's interesting how ... It'd really be interesting to make sure that you're looking at those things. And some of my, some of my best ancestral allies have been gone, you know, three, four hundred years, right? DANIEL: For sure. ANDREW: Or longer. DANIEL: Yeah, totally, yeah. ANDREW: They arrive, and they're just like, “Yes! You're the beacon of light amongst all of these things, and let's radiate that out to everybody afterwards and anchor further and deeper,” right? DANIEL: Yeah. For sure. ANDREW: Mm-hmm. So, when you're doing work with people, are you mostly focused on ... you know, because a lot of people come to ancestor work because they want to get messages and receive stuff and do ... DANIEL: Right. ANDREW: ...[inaudible at 13:59] kind of stuff, right? I mean, I think that that can be fruitful, too, I enjoy that kind of work as well, but that's not really what we're talking about here either, right? I mean not explicitly, right? DANIEL: Yeah. If we say like, what's the point? It can ... There are a lot of different motivations that can drive someone to want to engage their ancestors. The most common one is, “I'm suffering, will this help?” ANDREW: Mm-hmm. DANIEL: That's legit. Sometimes it will help indirectly. Sometimes it will help directly because the source of the suffering is unmetabolized intergenerational trouble that's directly connected to ancestral interference, and so sometimes it, you know, it can help in different ways. Another motivator for the work is seeking life guidance, cause the ancestors have insight into our unique destiny, and can help us to move into closer alignment with that, you know, our unique instructions or soul level work in the world. As you know, in Yoruba culture, we sometimes talk about the world as the marketplace and Orun or the spirit world as home, and, and so if you forget your shopping list, working with the ancestors can be like, “Let us show you, you said this, this, this, and this,” and be like, “Oh, yeah, okay, thanks,” and so that's helpful to not waste our lives. And ancestors can be great for being a resource to parents or supporters in family, like they're especially good with all the family sphere, the domestic sphere, like being a responsible family human. And they're also good allies for cultural healing. A lot of the racism and colonialism and sexism and other kinds of cultural toxicity and garbage and bad capitalism that we're stewed in and trying to get out from underneath and help transform ... Those are ancestor, those are troubles created by the ancestors. Like, they're implicated in the trouble. And so they have, appropriately, a hand in resolving the trouble as well. And so they're great allies, by whatever form, activism, cultural change, all that. And so I really think that working closely with one's ancestors helps cultural change-makers to up their game, so to speak. So that's another motivation. And this is, I guess it's related to the one about destiny, but, inspired a bit from the Yoruba frameworks. The collective energy or wisdom of the ancestors is associated strongly with the Earth. Like the onile, the earth is like the calabash that holds the souls of the dead. And because the Earth is associated with accountability and, you know, moral authority, and is the witness through of all interactions, in that way also the ancestors carry that same quality of accountability. ANDREW: Mm-hmm. DANIEL: And I think whether or not people can consciously own it, some part of us craves accountability. Like we want to be seen and checked when needed. ANDREW: Mm-hmm. DANIEL: There's something really like ... our daughter almost made it to the top of the steps. Like, the door was open the other day. She's nine months old. But we caught her. It was good. It was way better than had we not held her in that moment. ANDREW: Right. DANIEL: And there's a way in which that kind of love and connectivity is like, “Oh, I'm not alone in the universe.” ANDREW: Mm-hmm. DANIEL: If I crawl to the top of the steps, someone will pick me up. So we want that, and the ancestors bring that, as well, when we live with them. ANDREW: I think it's a, I think it's a thing that, especially, you know, in my experience, people, in Western culture, struggle with too, right? This sort of willingness to acknowledge an authority or an awareness or a position that's sort of above them in a way that they can allow in to say, “You know what, actually, we do know what's better for you in this moment.” DANIEL: [laughing] Oh, yeah, it's- ANDREW: You what, my friends, you know, going down that road has nothing to do with your destiny, or what have you, right? DANIEL: Oh, yeah! [laughing] ANDREW: Here's your fault in this mess that you're trying to put on this other person, right? DANIEL: Oh, yeah, no, people, look, I'm a teacher, also, and so often it's great and fine, and sometimes people are idealizing in awkward ways, and like, oh, don't do that, don't do that. But, but just whatever, fine, it's fine, it tends to burn out and even out. And also sometimes people are really just not okay with anything resembling a power differential or a student teacher relationship. ANDREW: Right. DANIEL: And it's ... It's tiring a little, as a teacher. Because there is a difference between telling someone just what to do in an authoritative way, and also saying, like, “Well, do you want to learn a thing? Because I know this skill. Like, what do you ... do you want to tell me how it goes, cause ... ?” So, so yeah, it is ... I think it's a function of power so often being abused, that people understandably have mistrust. ANDREW: Yup! DANIEL: Yeah. So I have compassion for it, and also the piece around hierarchy and authority is really, is challenging. In the coming months, some dear friends are going to Nigeria to do initiations and I was talking to them last night, and I was like, in the nicest possible way, “Really, your main job as the initiate is to obey.” ANDREW: Yes. DANIEL: Just to, like, the ritual is done to you, nobody really cares what you think about it. And it's totally fine. ANDREW: Stand here, stand there, [crosstalking 19:59]. DANIEL: Right! Yeah, totally, sit down, drink it, sit, eat it, say thank you. Like ... ANDREW: Yeah. DANIEL: Yeah. Like you're the thing being consecrated. Your input is not needed. ANDREW: Yeah. DANIEL: Nothing personal. Next time you go back, then you can have an opinion. ANDREW: Yeah. And even then-- DANIEL: And even then, so you get one small vote. [laughing] Yeah. ANDREW: No, for sure. Yeah, let's see what people who ... I mean come for readings of all kinds, but you know, people who approach, you know, getting dillogun readings and stuff like that, and you know, the Orishas come through, and they're like, “Oh, you know what? Don't drink this year, don't, you know, whatever. Don't get tattooed. Don't, you know, no, no red beans for you.” They're like, “Well, what do you mean? I don't understand.” It's like, “Well...” [crosstalking 20:52] DANIEL: Obey! [laughing] ANDREW: What is the understanding? I mean, in a lot of that situation ... in some of those situations, the understanding is more obvious, right? DANIEL: Right. ANDREW: I had a conversation with a person who'd say, “Well, it seems like you kind of have this kind of challenge, and this is kind of the thing that might counter that,” and they're like, “Okay, yeah, maybe.” But other times it's just energetic or on other levels that it's just like, you know, it's kind of the ... It's an equivalent of saying “Hey, carry this citrine with you for the next year, it's going to help your energy,” but it's in a different structure that people don't relate to in the same way, right? DANIEL: For sure, yeah. ANDREW: And then they're like, “But, but, I don't want to be told what to do!” I'm like, “What else are you gonna do?” DANIEL: You just paid me to do that. ANDREW: Yeah, you asked, right? DANIEL: [laughing] ANDREW: You didn't have to, I wouldn't worry about it ... DANIEL: But some part of us does, some part of us really, I think wants to be told what to do. And that could go awry, and I'm not saying it's an entirely healthy impulse, but there's something about accountability and structure and community and limits, that's actually really intimate. ANDREW: Yeah. DANIEL: And if you can't hear and accept “no,” your “yes” is meaningless. ANDREW: Mm. DANIEL: And so there's something that's precious and sweet about protocol and tradition and about structure. ANDREW: I also think that a lot of people don't really ... Faith is a really complicated and difficult thing for a lot of people too, you know? DANIEL: Mm. ANDREW: And especially when entering a new tradition, you know? And, and I think that part of what we're talking about here is also a matter of faith, right? What is your faith in the ancestors or the Orisha or whatever, and how, how do you sustain that faith through being deeply challenged by all that stuff? DANIEL: Yeah, and for me, look, I was involved with different Orisha teachers in the States, American, for the most part, and ... it didn't work out that well, for the most part. I mean, complicated. But I ... I felt like there was a lot of restrictive and unhealthy and kind of confused energy around it. And I had an opportunity to go to Nigeria to reset some of the initiation-like things that had happened here, so I took a risk on it, and I'm like, “Well, this is either gonna be like the final straw, or some breakthrough,” like, “let's pray for the latter.” And I saw kind of a non-dogmatic group community like, in my Ifá initiation, there were men aged like 80 to five, holding space. Like, and 20, 30 people there. And people were teasing each other, playing, and having a good time. Like the people were well human beings, they seemed happy. And so that relaxed, teasing heart aware energy. I'm like, “Oh, good, this is what I was looking for.” And it helped ... For me, it helped me to trust, and just not fight the system. I'm like, “Just tell me what to do.” Just okay, “eat the pig dung,” okay, “Leave me a bite,” or whatever. Whatever it is. Just tell me what to do. So. ANDREW: Yeah. DANIEL: Yeah, it's great. ANDREW: I used to, you know, get some people who would bring their, you know, like, elderly, Cuban elders to the store. You know? And pick up stuff. DANIEL: Mm-hmm. ANDREW: You know, they're here in Toronto to do a thing, and they'd bring this person to the store, right? And you know my Spanish is not great [laughing] and their English was not great, and we'd like, know some like, Yoruban words in common or whatever. And you would see how sweet and genuine and nice they were. And then they'd notice that like, you know, I've got plants growing at the front of the store for working with religion, and they'd be like, “oh, alamo,” I'd be like, “yeah, yeah,” and we'd have this like sort of pidgin conversation and a bunch of other things, and mostly what it would be is our hearts being opened, all this sharing of our love of this religion and these spirits ... DANIEL: Mm-hmm. ANDREW: And the continuity of that. And it was such a beautiful and uplifting experience, even though there wasn't a lot of words that were associated with it. There was just so much communication happening at other levels, and you could, you know, I could feel my Shango just being happy about it, you know, be like whoever there, too, just being happy about it, and so on. You know? It's so uplifting in that way, right? But ... DANIEL: That's good. It's one of the things in, you know, we had mentioned in our previous chat about my talk on practicing the traditions of other people's ancestors. And-- ANDREW: Mm-hmm. DANIEL: I respect it a lot about the necessary and important dialogues around cultural appropriation, and especially, not only, but especially around respecting different Native North American or First Nations, as you say, traditions, and being mindful of what the conditions of involvement, if that's open, to non-Native people are, etc., and what's important to understand is those same parameters are not universal, and how cultures are shared and understood from one part of the world to another really vary. And Yoruba culture, for example, is generally an open system. Yoruba people in my experience, in Yorubaland, have never had anyone feel off about me being there and training in Orisha, except for the Christians, who were like, “Why don't you want Jesu?” I'm like, “We have Jesu where I'm at,” it's like, “It's fine, like, go Jesu!” but it's not why I'm here. And one of the things that is important though, is, it's family, like you're stepping into a family, a spiritual family. It's not like a “Hey bro, thanks for the culture, now I'm gonna go back and set up shop, I got what I need.” There's a ... And so when your teachers hit you up for money, it's family. That's what like, you can't be part of a family and have a bunch of stuff, and then other people don't have something, and you don't share it. ANDREW: Yeah. DANIEL: And so it's ... It's not like you're getting exploited. I mean, that also happens. But just the ethic of sharing and supporting one another. If people don't want that, then they might not want to get involved. because most indigenous systems that I know of that are open to people not of that blood ancestry hold things in a family-oriented way. There's intimacy with that, but there's also connectivity, reciprocity, accountability. Yeah. ANDREW: And, you know, so, you know, my immediate family where I was initiated lives in the Detroit area, and my, you know, my elders are in Miami, you know, and like, but like, especially when the Detroit folks are doing work, you know, especially bigger things like making priests, you know, I always show up, like, you know, it's like you, when they're doing the work, and you're like, “Oh, it's so inconvenient for me to take four or five days off and go down there and help out, right?” And it's like, yeah, it's inconvenient, and you know, it's time off work, and it's whatever, but it's what those people did for me, right? And it's what allows all of that to continue, and it's a chance to, you know, to also sustain those connections, and you know, sing together, and sit and joke together, and, you know, complain about handling the ... cleaning up after the animals together, and whatever, it's just part of it, right? Like ... DANIEL: Right. ANDREW: And in the absence of being willing to engage that community element of it, right? It's pretty ... If you don't have the community element in one way or another, especially in the Orisha tradition, you don't really have much of anything, you know? DANIEL: It's true, with the tradition, it in my experience is very communal, and there are a lot of ritual domains of activity you just can't pull off solo. ANDREW: Yeah. DANIEL: And it's just that, you know, it's a lot of hard work, it's heavy lifting. And for people who have worked with psychoactives, there's a certain kind of feeling among the group after a long, successful, like all night acid trip, when the sun's coming up, you're sort of like, “Oh, we've just gone through something together.” ANDREW: Mm-hmm. DANIEL: And, and, minus the LSD, there can be a sense after a multi-day ritual of a strong sense of magic and beauty and intimacy that's shared through all the effort and all the devotion ... ANDREW: Mm-hmm. DANIEL: That it takes to keep old lineages of practice alive. ANDREW: Yeah. DANIEL: Yeah. ANDREW: For sure. And I think it's, I mean, one of the other points that I think was super important ... It's been a while since I listened to that talk and we'll link to it in the show notes, cause it was a good talk. Folks should go back and listen to it. You know, is also the fact that these are living traditions, right? They have continuity. DANIEL: Yeah. ANDREW: And, you know, but there's a big difference between, hey, we're gonna call up some Greek deities and see what happens, you know, and, like, or you know, see what happens sounds dismissive, I don't mean it in that way. And you know, there's nobody, there's no continuity to ancient Greece, in that particular way, versus there are people who've been practicing these traditions from person to person to person, all the way through until now, and you can actually go and ask those people and they can answer you as to what's done and how it's done and why it's done. DANIEL: Yeah. No, it's true. People don't ... If they don't know something, would be in the habit of divining on it, but I wouldn't want someone to, like, not go to flight school and then divine on how to fly the plane. [crosstalking] Yeah. ANDREW: Yeah. There's that great proverb, which I'm sure you know, which is “Don't ask what you already know,” right? DANIEL: Right. ANDREW: And I think that there's a sort of choleric glory to that which is, you know, there are things you just shouldn't ask, cause you should already know them, right? DANIEL: Right. ANDREW: You don't need to ask if we do this thing because we know we don't. You know? DANIEL: Yeah. ANDREW: We know that Oshun won't take this as an offering. We know that we don't do this kind of thing. We know that, like, you know, you don't ask if you could rob a bank cause the answer's already no. You know? DANIEL: Right. And there's a beautiful essay [inaudible 31:07] by Ologo Magiev [31:09], a child being asked to divine, and their parents died young and so they didn't get the information. And so they invoke their ancestors, and bring a lot of humility, and wing it, and it turns out fine. And, and I think there's also this kind of an implicit message, “And don't do that again. Don't pull that card too many times.” ANDREW: Right? DANIEL: [laughing] Then go train! ANDREW: For sure, right? DANIEL: So, it's both. The deities have kindness, and benevolence, and also, careful! ANDREW: Yeah. And, you know, I was traveling, and I got a call that a friend of mine was like at death's door in the hospital, basically, right? And, you know, and I was just literally at a rest stop getting, gassing up the car when I checked my phone in the middle of New York State, right? DANIEL: Mm-hmm. ANDREW: And I was just like, all right. And so I went and, you know, kind of looked around for some stuff, and it's like, there's nothing, like I can't, there's nothing I could really sort of put together here, so I just collected a bunch of white flowers and, you know, it's really hilly, right, so I just took them to a spot that I thought was appropriate for Obatala ... DANIEL: Mm-hmm. ANDREW: And I was like, Obatala, this is all I have today. I'm here, it's this situation, and I need you to accept these and intercede in the situation. And you can get away with that. But that's not practicing the tradition. And that's not gonna, as you say, it's not gonna fly all the time, right? DANIEL: Yeah. ANDREW: When you're at home, you can do all sorts of other things, you have your shrines or your ancestors or wherever you're working with, right? They will accept these things, cause they do understand circumstance and they're not tyrannical about it, right? They just say, you don't want that to be your way of practicing forever. DANIEL: I spent years like, I don't know, not quite 20 years, not involved in a really dedicated way in one set tradition. I was training with different traditions for a period of time, and would definitely learn stuff, and would develop my own ashe [33:20] or whatever, but I wasn't like embracing one fully, as an operating system. ANDREW: Yeah. DANIEL: But I learned that it's possible to do it that way. That was actually really helpful to me. That it's possible to go deep with one's own ancestors, to go deep with the spirits of the land, where you're at. ANDREW: Sure. DANIEL: And to get to know them, and to get clarity about your own destiny and to just constellate in the different powers and forces and spirits that are gonna help you to do that. And I also ... that there's loneliness in going it solo, as well. There's like a freedom and a loneliness, both. And it drove me eventually to ... You know, I spent almost ten years involved in Orisha practice and Yoruba ways before I decided to initiate. And it's like a long slow dating process. It wasn't a lot of charisma. It was like, oh, you're the last one left standing, and ... ANDREW: [laughing] DANIEL: We have a ton of compatibility, why are we not doing this? And I go, okay, I guess we're gonna do this. So we just had the high match on the dating, you know, religious dating profile website. So I'm like, oh, maybe we should try this. And, and I haven't regretted it at all. It's very ... It's been a relief. The sense for me is of being held in a bigger frame. And it's not really ... It's not what I teach publicly, I'm not publicly offering services in that way, even though there are certain ones I could, in integrity. I'm still in training, I'm still trying to learn Yoruba language, and especially with a west African orientation of practice it's such an aural language-based tradition, especially Ifá practice in particular, so I'm trying to hold a ... I think if you're not ancestrally of a tradition, the standards are even a bit higher for you to get it right, which I think is fair and understandable. Especially with the cultural climate of racism in the west and all that, for European ancestor people to be doing west African Ifa, you need to not look like a fool doing it, and so part of that looks like studying the language and really, you know, taking to heart the training. ANDREW: Mm-hmm. DANIEL: But, it's possible to go really deep without stepping into a tradition. And there are a lot of ritual advantages to having a system to work from, as well. So I appreciate both sides of that. Yeah. ANDREW: Yeah, for sure. I think you can get there ... I think you can accomplish the same ends either way, right? DANIEL: Yeah, yeah. ANDREW: I think that where it gets, where it gets touchy is where you're solely working independently, but within the set of spirits that has a living tradition. If you're only working independently and devoid of traditional teaching, you know, that's where it starts to become a question for me of what ... DANIEL: Well, yeah, no, if the main powers you're working with are the Orisha, it's like, well, you've got to, here's the front door. You can try crawling in the window, but it's going to go badly, so. ANDREW: Yeah. DANIEL: Yeah. But if you're just working with the weird old land gods and your own ancestors, you can get away with it. yeah. ANDREW: For sure. DANIEL: Yeah, for sure. ANDREW: Yeah. I also like the weird old land gods. You know? There's this beautiful ravine, you know, about a two-minute walk from the shop, [crosstalking 36:45] in Toronto. It runs through and you know, under there, there's sort of part of a buried river, that was once upon a time up on the surface, and all sorts of stuff, and there's wonderful and magical energies that are there, and really fascinating things have happened in that space over time. You know? Like I was ... I was there making a ... dealing with something and helping somebody, and making an offering essentially to the spirit of that place in the snow, right? And then when I came out of sort of the wood part back onto the path, all of these moths emerged, these white moths. And I'm like, there's snow on the ground, and it's snowing right now, what is going on with these things? And I'm like, all right, I'll take it. Big old yes from the spirits of this place on that thing, you know? DANIEL: Mm-hmm. ANDREW: So I mean yeah, there's some amazing stuff that can happen in those ways, for sure. DANIEL: Nice. Yeah. ANDREW: So, I mean, first thing is, I'm going to ask you now if people should, if they're listening to this, and they want to think about starting a, you know, where they should start? And I know that one of the answers is definitely, they should go read your book, cause your book is great. DANIEL: Sure. ANDREW: But like, for the context of our conversation today, where would you kind of point people? Where, where do you point people [inaudible 38:02]? DANIEL: I'm not a very trusting person, really. So, if I were to listen to this conversation, and I didn't know that I'm a good person, I would go to my website, which is ancestralmedicine.org. Root around there, see what the vibe is, and there are other talks, or whatever, and see if you, you know, get an instinctual, this guy's not crazy vibe from where I'm coming from, and if you're drawn to the ancestral work, there are three main ways to engage. One is to connect with one of the practitioners in the directory there. And there are 30 some people at this point who are trained in the work. Men, women, all different genders of people [38:43--not sure I've got his exact words here], ancestrally diverse people, lots of different opportunities for low income sessions, sessions in seven languages, so, opportunities to connect with people directly for session work. That's the most efficient way. Another is that I offer an online course that starts in December, that's thorough, and it maps along the heart of the book, chapters 5 through 9, which is lineage repair work, and there's a lot of support throughout that course, so that's an option, and I'll also be offering a course through the Shift network in the fall. And then, a third way is the in-person trainings. And the last one I'm going to guide probably in North America will be in just over a week in Ottawa, the 24th to the 26th, and there's a talk on August 22, next Wednesday, in Ottawa as well, and all the info on that is on my site, and additionally, to that, there are trainings in maybe ten cities and also coming up in Australia and Mexico and maybe Russia and Canada and Victoria, so. And those are done by students who I trust to guide the work. So in person work, online course, or sessions, are, in addition to the book, the three main ways to plug in. Yeah. ANDREW: Perfect. DANIEL: And, and, you know, like just to say it, if you're wary of people, which is warranted, this approach to the work doesn't involve the practitioners or me or anybody saying, “Hey, this is what your grandmother says to you.” It's about stepping the individual through a process of reclaiming and re-energizing their ability to connect directly with their own people. So, it's an empowering approach in that way. It's not somebody getting all up in the mix and channeling messages to your people. There's nothing wrong with that, it's just not this approach, so. And especially if your family's a mess, it's useful to do ancestor work. Cause you get some space from all that, and connect with what's beautiful and trustworthy in your own blood and bone lineages. So that's grounding, it's helpful, also for the cultural healing that's needed. ANDREW: Yes. Well and I think it can be quite liberating, you know, because we're carrying those patterns, right? DANIEL: Oh, yeah. So you can relate consciously or unconsciously with your people, but you don't get to opt out of relatedness. Yeah. ANDREW: Exactly, right? And if we can tidy those up and take some of that burden off of us or free ourselves from that, right? Then we get to show up much differently in that way, right? DANIEL: Yeah. I think the masquerades in Yoruba culture, Egungun, and it's a blessing when they come around, but it's also a lot of people try not to be touched by them. And so there's ... It conveys something about the ancestors, like, they're dangerous to avoid and they're dangerous to have around. ANDREW: Yeah. DANIEL: But, whatever, it's just like living humans. [laughing] ANDREW: For sure. People are challenged on both sides of the veil, right? DANIEL: [laughing] Yeah, exactly. ANDREW: For sure. DANIEL: So, good. ANDREW: Well, thank you so much for making time today, Daniel. It's been great to hang out and chat with you. DANIEL: For sure, thanks, Andrew, thanks for your service, here. Blessings on everything you're up to. ANDREW: Thank you. DANIEL: Yeah. Good.
Efter en hård förhandling med konsortiets hantlangare Yussuf Lakem om två och en halv miljoner birr återfinner sig vardagen för besättningen på Coelus. Bland de tillgängliga uppdragen från frikompanistbyrån Alkamars assistans väljer kaptenen kontraktet om 20 000 birr för att återfinna och återföra isfraktaren Orun II som missat sin positionsrapport. Tre dagar senare finner besättning den tysta Orun. Genom kommandobryggans HUD kan besättningen se den väldiga isfraktan styra rakt mot Anubars Öga; en metioritsvärm och säker död. Hinner bärgarna på Coelus rädda det döende skeppet?!? Rollspel live varje måndag mellan ca 18.15 - 22.00. Följ oss gärna här, på Facebook eller på Twitch. Twitch; http://bit.ly/rmtwitch Facebook; http://bit.ly/rmfaceb Twitter; http://bit.ly/rmtwitt Prenumerera på vår Youtube-kanal! Missa inte ett fummelslag igen! http://bit.ly/rmtubesub Vi finns också som podcast - nya avsnitt varje tisdag; iTunes; http://bit.ly/rmpodit Stitcher; http://bit.ly/rmpodst Android; http://bit.ly/rmpodand Direktlänk för podcast-spelare; http://bit.ly/rmpodcastfeed
"BSKP And the Goblet of Fiber"Episode 9Announcements: •Vick from last episode’s shout out is actually Vicky from Ohio. Hi, Vicky!•The Elephant in the Room:oGo to usa.gov to find out who your elected representatives are and how to contact them. oRun for office! oGet involved in your community. oPromote Love and Kindness. oRemember, “When they go low, we go high.” –Michelle Obama and “America, you great unfinished symphony, you sent for me. You let me make a difference. A place where even orphan immigrants can leave their fingerprints.” –Lin Manuel MirandaOn the Needles: •Anna is working on some basic socks in “Crayon” by Paigewood Farm, and more secret baby knits. •Bethany is working on the “Shrowl” by Stephen West, “Antler Toque” by TinCan Knits in an olive green Cascade 220, and her Halloween socks in Opal sock yarn and using the Fish Lips Kiss Heels by the Sox Therapist. Off the Needles: •Anna finished the first basic sock in the “Crayon” colorway. •Bethany finished the “Antler Toque” in a dark brown in Cascade 128. In Time Out: •Bethany frogged the “Vertitwist” hat by Stephen West. Sew A Needle Pulling Thread: •Anna is doing a wedding dress alteration for a friend. Spinning: •Bethany spun about an ounce on her spinning wheel. Knetflix and Knit: •Anna is watching “The Crown” and finished season 11 of “Supernatural.”•Bethany is watching “Parks and Recreation,” “Beverly Hills 90210,” saw “Doctor Strange” in theaters and is listening to the audiobook of “Harry Potter and the Goblet of Fire” by JK Rowling. In Rehearsal/Performance: •Bethany saw “Beautiful the Carol King Musical” at the Paramount, and “A Piece of My Heart” produced by Dukesbay Productions at the Dukesbay Theater in Tacoma.Events:•Anna and Jocelyn recapped their adventures at KnitFit Seattle that afternoon. •#BSKPHAMILONG starts January 1-February 28, 2017.•The “When You Help Others…” charity-a-long is ongoing. •Bethany and/or Anna will be attending Madrona in Tacoma, Washington Feb. 16-19, 2017. The exact date is TBD.•Bethany will be at Stitches West in Santa Clara, California Feb. 24-26, 2017Find/Follow us on Instagram, Twitter, Periscope and Facebook as Backstage Knitting Podcast. Show Notes can be found at www.backstageknitting.weebly.comPlease join our fantastic Ravelry group!!
"BSKP And the Goblet of Fiber"Episode 9Announcements: •Vick from last episode’s shout out is actually Vicky from Ohio. Hi, Vicky!•The Elephant in the Room:oGo to usa.gov to find out who your elected representatives are and how to contact them. oRun for office! oGet involved in your community. oPromote Love and Kindness. oRemember, “When they go low, we go high.” –Michelle Obama and “America, you great unfinished symphony, you sent for me. You let me make a difference. A place where even orphan immigrants can leave their fingerprints.” –Lin Manuel MirandaOn the Needles: •Anna is working on some basic socks in “Crayon” by Paigewood Farm, and more secret baby knits. •Bethany is working on the “Shrowl” by Stephen West, “Antler Toque” by TinCan Knits in an olive green Cascade 220, and her Halloween socks in Opal sock yarn and using the Fish Lips Kiss Heels by the Sox Therapist. Off the Needles: •Anna finished the first basic sock in the “Crayon” colorway. •Bethany finished the “Antler Toque” in a dark brown in Cascade 128. In Time Out: •Bethany frogged the “Vertitwist” hat by Stephen West. Sew A Needle Pulling Thread: •Anna is doing a wedding dress alteration for a friend. Spinning: •Bethany spun about an ounce on her spinning wheel. Knetflix and Knit: •Anna is watching “The Crown” and finished season 11 of “Supernatural.”•Bethany is watching “Parks and Recreation,” “Beverly Hills 90210,” saw “Doctor Strange” in theaters and is listening to the audiobook of “Harry Potter and the Goblet of Fire” by JK Rowling. In Rehearsal/Performance: •Bethany saw “Beautiful the Carol King Musical” at the Paramount, and “A Piece of My Heart” produced by Dukesbay Productions at the Dukesbay Theater in Tacoma.Events:•Anna and Jocelyn recapped their adventures at KnitFit Seattle that afternoon. •#BSKPHAMILONG starts January 1-February 28, 2017.•The “When You Help Others…” charity-a-long is ongoing. •Bethany and/or Anna will be attending Madrona in Tacoma, Washington Feb. 16-19, 2017. The exact date is TBD.•Bethany will be at Stitches West in Santa Clara, California Feb. 24-26, 2017Find/Follow us on Instagram, Twitter, Periscope and Facebook as Backstage Knitting Podcast. Show Notes can be found at www.backstageknitting.weebly.comPlease join our fantastic Ravelry group!!
Made in Mix # 24 Mixed by Mike Storm 01.Orun - underground (original mix) 02.Henry fong x halfway house feat. Sanjin - f.e.a.r. (original mix) 03.Andrew spencer & brooklyn bounce - don't stop (fazzer remix) 04.Micha moor avaro feat. anavi - kwango there for you (corey james remix) 05.Elastika pres. Murphy & Bronson - My whisper 06.Kate ryan - runaway (antrox remix) 07.Daniel portman - another round (original mix) 08.Garreth maher & djoko - ain't nobody (tommy mc remix) 09.Roger sanchez feat. stealth - remember me 10.Antrox - cannibals (original mix) 11.Far east movement - When the funk drops (original_mix) 12.St. Elmos feat. Jason Walker - fire (man in motion) (gsp club mix) 13.Will K - Marsch (extended mix) 14.Alex guesta - Calabria vs Work (tribal bootleg) 15.The Avener & Kadebostany - Castle in the snow (Mike Storm Remix) Produced & Mikxed by Mike Storm from TGM Prods All Rights Reserved Copyright
I was very skeptical about The O-Run Team Challenge. Del Boykin told me what almost every race director tells me. That his race is going to kick my butt and will exhaust me. I was pleasantly surprised when 3 friends and I took on the event recently here in Georgia. The obstacles were as heavy/difficult/challenging as any I have come across. (yes, including a Spartan). Listen in as I talk to Del about his race and how he can replicate this awesome event in other places. Recently, Tough Mudder decided to open up The World's Toughest Mudder to all participants. They also announced more prize money, special awards, and support crews. You will hear from Nolan Kombol, Head of Course Design at TM as he answers the questions all of you want to know. I also thought it would be a good excuse to catch up with Amelia Boone. I had not spoken with Amelia in a few months and I thought I would catch up with how her year is going and learn her thoughts on this year's WTM changes. ...all that and a very special OCR athlete that has never given an interview anywhere before.
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