5.

Burning Candles

135-63

p. 135

"WHEN I BURN A CANDLE AS ... TAUGHT, I OPEN ONE of the doors to the dream place. ...

p. 137

Aunt Charmaine ... had published a book on rune stones, and another, The Magic Candle [Las Vegas, NV : Bell, Book and Candle, 1979], was an esoteric sourcebook on that subject. ... [In order use waning-moon candle-magic to break up an existing marriage,] Aunt Charmaine assembled three small red candles and a large white one and told me to begin on the night of the full moon and thereafter every night until the dark moon to perform a ... ceremony while burning all four candles. ... I was to light them in a particular order, and to extinguish them in reverse order. ... "... But on the night of the dark moon, stay with the candles until they are completely gone." ... I lit the candles ...

p. 138

and entered a meditative state. I watched the candles melting ...; a feeling

not unlike a sleeping dream

{Apparently an actual sleeping dream; for in no waking dream (seen while awake with eyen shut) of mine hath any character (divinity or whosoever) spoken at all, let alone to me.}

arose in me. Very soon I saw a Yaqui woman ... . ... She was waving to someone from the prow of a small fishing boat. ... Because I wanted to help her, she would tell me everything I needed to know."

p. 138

"The next day I went for a hike in Calico Canyon. ... That night, after burning candles and saying prayers, ... Marcianna came to me in a dream to tell me she wanted to be buried in the cemetery at Pascua. She must ultimately return to the land of her ancestors, so ... the path back to Yaqui must not be closed to her when it was her time to die. ...

As the moon waned toward darkness, night after night I lit the candles for Marcianna {viz., to induce her to abandon her current common-law A.V. spouse in favor of some other man}. I burned the hummingbird candle for myself, and from out of the red and green wax many Yaqui people found their way into my dreams ... . ...

p. 139

The great stories in Yaqui evolved because invisible forces come through the people the stories tell about ... . ... At that time Marcianna was the most beautiful woman ... in Yaqui. Such was ... her own haughtiness, that she'd take for a lover any man she chose, and when she tired of him she'd discard him ... . In this way, she bore many children, all by different fathers. ... They became lovers. ... The two lovers had broken a Yaqui {Roman Catholic , not "Yaqui"} taboo : in Yaqui {as in all traditionalist Roman Catholic regions} ...

p. 140

[god]parents must not marry each other, and Marcianna and Anselmo had many times blessed children together, acting as the little ones' spiritual mother and father ... . ... Marcianna and her children did live with him, but {due to the Catholic Church's prohibition of intermarriage of mutual godparents} he never married her."

p. 141

"I was ... in the cemetery, when ... Marcianna, had gone away without telling anyone ... had gone away for good."

p. 143

""You have the dreaming medicine -- you have come through many lifetimes with the same dreaming magic as the women of my tribe. ... But your dreaming power is still untapped. The ancestors have called you here to help -- the women have been teaching you in dreams ... . Your memory of this will awaken as you come with us.

p. 144

... My daughters have seen you in dreaming ... . ... You are my queen ... . ...

p. 145

You forget all the pain and only remember the pleasure. ...

p. 146

You used to draw a deer dance, when you were a girl. You used to ask Indians you knew ... if they knew what tribe it was. You were already fascinated by our ancient culture. ... We Yaquis have dreamed the mysteries for thousands and thousands of years. We have sung them and danced them since the beginning. ... Through the centuries, since the time of the Talking Tree, ...

p. 147

We have always been here," he said, tapping the rock ... . "The deer songs have, since the beginning of my people, kept the light worlds alive. These light worlds are the domain of our ancestors who came from the stars, before the beginning of our life ... here. My ancestors

call the Milky Way the Trail of Ashes because it was on that journey from the ancient place in the stars that they made countless campfires every night. ...

{"According to Bushmen legend, the Milky Way was created when a girl threw wood ashes from a campfire into the sky" (CCSAMC, p. D4). Cf. "GWhMMW"}

Have you ever noticed how on a dark night, when there is no moon,

the light from one big star gives you something, if you know what to look for?

{prayer : Starlight, star bright, ... how I wonder what you are, up above the world so high, ... how I wonder ... .}

The stars are the source of our faith, and without a connection to that star fire, things will become hopeless here. This Yaqui culture," Anselmo said, beginning his story, "is to earth what that one bright star is to the dark sky. It has been alive since

the time of the great lizards, and

{deinosauroi, depicted as clay figurines found at archaiological sites both in Mexico and in Peru ("DA")}

before the time of the Talking Tree.""

p. 148

"In Rio Yaqui, in Sonora, Mexico, between Torim and Vicam, is a mountain called Omtame, the angry one, and on this mountain there was

a tree that talked ... but no one knew the language in which it was addressing the the people. ...

{"There was a huge thick stick which reached from the ground to the sky. This stick kept talking, making a humming noise like bees. " (YM&L, p. 25)}

Finally, ... high in the Baca Tete, they found a young woman ... who had lived apart from others since the conception of her child. ... the girls was beloved of all the animals. ... Her name was Itsceli -- Girl Who Came from the Stars.

{"Only Yomumuli could understand and she wanted to help her people whom she had created. ...

The dreaming women {cf. Cloud-Dreaming Woman} came for her in dreams ... with her cavim, or squashes ... .

And she took this river, rolled it up, put it under her arm, and walked away on the clouds toward the north. "(YM&L, p. 26)}

p. 149

Those who wished to remain small could go forever into the Enchanted Flower World and they would always stay as they were now -- Surem, the small enchanted people, who would help the animals and plants.

{"They were very powerful people, these Surem. Yomumuli left a chief on each hill and the hills were named for these men. These chiefs did not like the coming Conquest either. So ...

But if they wanted to remain ..., they had to eat the meat of Little Brother. That would cause them to grow ... tall ... . ...

Only a few people liked what the stick predicted and these waited. These men are the Yaquis. They grew to be taller than the Surem who had gone away." (YM&L, p. 27)}

The people ... did a Circle Dance around the Talking tree".

{M&G, p. 258 : "a steep ring of Cretaceous hogback ridges. The race- course-like depression rimmed with prolific fossil beds is called the Red Valley by geologists. The feature was alsonoticed by the Lakota, who called it the 'Big Racetrack' (Zimmerman 2003, p. 103). ... Around and around the animals raced, and as the weaker creatures were trampled the earth beneath began to 'sink crazily under their weight'. ... (LaPointe 1976, pp. 16-19, 51)"}

p. 152

"in Yaqui there is no word for 'love.' The way Anglos use the word 'love' is quite foolish. It is

p. 153

a weak word, used much too freely ... . ... But in addition, among my people, the leaders are the ones who give the most. ... The queen is always the giver."

"Anselmo said ..."... They have names for patterns in the stars ... . ...

The Big and Little Dippers we call great ollas and from these immense vessels we drink. ...

{If these names be indigenous, then a Chinese connection may be implied, for the terms /Big and Little Dippers/ are of Chinese provenience.}

Your ancestors also came from the stars. I know when you were a child they talked to you ... ." As a child I had often talked to the evening star, Venus.

"Yes," Anselmo continued, "and you used to sit in a tree aind sing to her. You would sing to many stars." I had in fact done just that".

"I told ... that I had seen his mother many times in my dreams and of course she was the first Yaqui I'd met at Yaqui, when

{During dreams, one's mind is rather dazed; and a dragonfly "dazed" the mind according to antient Tahitians (AT, p. 391 -- "COR").}

the teapot shone light on me." [as described supra on pp. 14-15]

{The tea-party in Wonderland was for Alice to (AAW, cap. VII) "learn music." In a dream, music was issuing from the grave of Tori's mother (infra p. 185).}

p. 157

"Anselmo was adamant. "... There is no blame. We break the blaming circle by honoring ... . ... .

p. 160

There is no ending here. There is no happy ending ... there is no sad ending. There is only more, because I live where the door opens between worlds ... . Time is different ..., because ... since the beginning, the beginning never ends. The beginning is only hidden from those who are not part of the dreaming power, and everything is already known in the tribal {i.e., Amerindian traditionalist} mind. ...

With outsiders {i.e., non-Yaki-s}, the Yoris, when I talk to them ..., I will tell the same thing three times ..., because the Yori mind is comforted by repetition. But with medicine people, it is not necessary. ...

p. 161

So you have to walk behind me. That is how it is done ... ."

{This is likewise the case in <arabian lands, and in some other traditionalist societies.}

6.

Crocodile-Moon

164-86

p. 164

"Back in Las Vegas ... I'd stand in the backyard and there above me would be Anselmo in the moon, his face cameoed by the chiaroscuro of all the seas {maria} and light pools of the moon. And emanating from his face in three concentric rings of cloud and shimmer were the faces of ancient Indian women. It looked ... as if the moon

p. 165

had been scrimshawed with his likeness, ... and ... ancient, timeless faces made their way ... toward the edges of earth's horizon. ...

We paused at a T intersection where the street stopped and we had to turn. Dead ahead I saw Anselmo Valencia in his black hat and sunglasses leaning against a tall cypress tree ... . ... I said innocently that it wouldn't surprise me if it had been the chief. ... He was, after all, a sorcerer."

"In the waning moon that night I saw ... Anselmo Valencia's face slowly transmuted, before my eyes, from his human face into the face of a reptile so prehistoric ...

it was a crocodile's face.

{In archaiological Yucatec Maya sites, masks "identified as crocodiles" ("C&CI", p. 1) are believed to depict crocodile-deities.} {In statues from archaiological sites in Costa Rica's central region "Guayabo and Las Mercedes (about A.D. 700-1500) ", "Males ... often ... wear crocodile masks" ("ACR").} {Likewise, "Panama's Cocle Indians (AD 700-900) designed plaques depicting human figures with ... crocodile masks" ("AALAC").}

A shiver ran through me. Although it was very warm that night, a chill tightened all the way from my scalp to the pit of my stomach."

p. 166

"then we made love. ... I couldn't stop seeing his face wax and wane between the two different faces I'd seen in the moon. I told him how he ... appeared to me ... . ... "Of course," Anselmo said matter-of-factly. ... "I have to use what is most Yaqui {sorcerous} to keep an eye on you. ... So I use all that Nature {the Praeternatural} has given me to spy on you!""

p. 166

"I told him I wanted to come to Yaqui when the planet Saturn was in a critical {auspicious} position to help turn my life toward the service of the ... people."

p. 167

"we ... had wedding rings designed. My ring was a gold doe's head with three rubies in a rose tree {bush?} next to a deer. Anselmo's was a buck lying down in a rose garden with two rubies.

We worked out the design of ... a third band : an engagement ring. ... It was ... with a marquis-cut emerald ... of the goddess Isis. It was to fit beneath the ring of the doe.

... our rings would together mean that the maso, vaso, and sewa (deer, grass, and flowers) of the Enchanted Flower World were in our hands."

p. 167

"Yaqui was a beautiful language ... . "It sounds even better," he quipped, "when you know ... Who was the Englishman who [in My Fair Lady, by George Bernard Shaw] tutored the girl with the funny {Cockney} accent?"

"Henry Higgins."

{This response may have been intended (by Tori) to have elicited (from her) the further remark there is in Chile an o'HIGGINS region; so that he would have had an opening to explain that this region is inhabited by the Picunche tribe, whose "threshing song" "festivals were wont to be accompanied by sexual orgies" ("RAF-L", p. 72 -- such "Picunche, or Moluche" (MARL-A, p. 329), events being praesided over, perhaps, by solar wanaku ("guanaco") "benevolent nymphs" (MARL-A, p. 330). The Tewelc^e (Tehuelche) belief in "a two-headed guanaco" (AHP, p. 192) is alluded to in the cinema Dr. Dolittle (1967) [cf. the name of "Miss Dolittle" My Fair Lady].

"Peruvians (in the Huancavelica region) believe in a similar monster, the Qarqa[-]cha. It gets its name from its strange laugh ("qar qar")" -- where this /QARQAR/ must be cognate with <arabi /QARQARa/ 'to guffaw (laugh continuously)' (DMWA, p. 888b). In praehistoric rock-art both in the Lasana Valley, Antofagasta, northern Chile, and in Antofagasta de la Sierra, Catamarca province, Argentina, are depicted ("2-HLl&Gu") instances of fore-part of the body of each of 2 camelids joined at the waist; this may be reminiscent of the LKR depicted ("U341") "on one of the walls of "Royal Tomb No. 9," in the Valley of the Kings nigh Luxor, Mis.r.}

"... You ... are learning Yaqui from God"".

p. 168

"I had been too foolish to really see [the signification of the philosophy of life of] Chief George Allen. I had made myself sick, literally {nearly} to death, because of the struggle to have to choose between the world of middle-class values {viz., ungodly materialism} and the {immaterial spiritual} world of {psychic} dreaming. ... And now it was again time to decide."

p. 171

"Anselmo told me his plans for his people in Mexico ... . ... He would make masks and carve the instruments of the deer dance out of huchaco wood, I would paint and draw ... the Yaqui legends. He would write ... so that the young would always remember the trail markers on the pathway from the stars. He told me that Torim was

the source of his dream call.

{mundane base-site of dream-spirits who brought to him psychic dreams}

"Anselmo, when I was a girl we were together all the time

inside a mountain ...,

{cf. the flying-saucer base perceived within Mt. Shasta; Taoist terrestrial paradises perceived to be located within sacred mountains; etc.}

but now I'd like to really go there with you." Anselmo said that we could go there this minute. ... Yaquis meditate by emptying their thoughts into a bowl of water. We could use the pool as a

p. 172

big bowl. Anselmo recited certain syllables of a prayer in Yaqui about Seatica, the Enchanted World. ...

He took me to a hole in the earth where you enter

{= Hopi /Sipapu/ = Etruscan-Roman /Mundus/}

the Dark Flower World

{= Xibalba}

and ask for your power. ... "We must go in person together ...," Anselmo said in a whisper. I didn't know where [ in what World] I was when ... I had become clear light and spread throughout time from the dream place ... . Together, Anselmo and I extended in all directions. ...

I had the uncanny awareness that together we overlapped each other's mind".

{This is known as "melding" (NS, chapter 8 "Melding & Lovemaking").}

p. 172

"The living room carpet was a checkerboard of black and red.

The ceiling was orange,

the walls turquoise, red, and green. {2 opposite walls both turquoise, the other 2 opposite walls the 2 complementary colors red and green?}

I felt ... amazement."

p. 173

"One of the first things I did was install a new altar in our bedroom, a four-foot-long one that I charged with all manner of crystals, feathers, statues, shells, photos that became objects to focus on during prayers."

"Over the years, most of his family lived with us -- ... as many as seventeen occupants at a time."

p. 174

"Yaqui Recognition Day, September 18, the day commemorating the proclamation of the Yaqui people's recognition of the U.S. government as a legal tribe ... . Recognition Day ... was also the fiesta day for celebrating the annual autumn harvest. ...

I took my green gauze dress from the closet ... . I put red, orange, and fuchsia silk hibiscus in my hair and the special necklace made by ... the Hopi corn man and chief, and [by] ... the Mayan medicine man and artist. It was a harvest necklace made of spiny oyster shells and fossilized walrus tusks ... . ...

p. 175

When Yaquis shake hands, they do not clasp as Yoris do. They extend their right hand and touch palms together. ...

{This palm-slapping is also done in Africa ("GAH").}

At the ceremonies, ... Anselmo ... introduced me to the local and state dignitaries, and to Senator Dennis DeConcini and Representative Morris Udall, both of whom had helped ... obtain legal recognition of the Yaquis as a tribe."

"The word "Yaqui" is not what the people call themselves. "Yoeme" is their word for who they are. "Yaqui" itself means a certain kind of stubbornness."

{"Yoeme ... means "The People" in our native language." ("YE")} {Is this related to Sumerian /EME/ 'language', or to Zulu /ama/ 'people'?}

p. 177

"I grabbed and held him, I was so startled. ... "Yaquis don't touch each other in public {not even when startled?}, Heather," he said. ...

{Traditionally, Chinese couples do not touch each other in public (contrary to the [ante-Muslim] Hindu custom, which permitted such touching).}

p. 178

"I want you never to be seen ... unless you are wearing a skirt that is at least two inches below your knees. ... ." ...

"... I don't believe this is really Yaqui. ... What did women wear before the Catholics came?" Little shell necklaces that came down to here, Anselmo said, starting to smile as he pointed below where a woman's breasts would be, and short grass skirts."

{When, howbeit, the Yaki resistance had historically agreed to a Church-brokered truce with the European-style government, they had consented to abandon indigenous customs and practices, including archaic apparel.}

"I organized Psychic Fairs which were held in the tribal chambers. I enlisted friends ... from on and off the reservation to conduct tarot, palm, and aura readings".

p. 181

"Do not tell anyone you have problems -- problems are what others will bring to you ... . Always be happy. ...

Never wear white. Red and pink are best for fiestas. ...

Mirrors deflect dark spirits.

{In China, mirrors are strategically placed in one's house so as to deflect incoming hostile curses.}

(I had a dress from India with little mirrors all over it ... .

{In the some ecclesiastical vestments of Taoist and of Bon religions, little mirrors are fastened to the garb in order to deflect effects from evil spirits.}

p. 182

Anselmo said it would deflect ... away from me ... questions from the other side, ... the other world and the dead ... .)

Talk to snakes. Talk to them until they talk back ... . ...

Don't look a Yaqui directly in the eye."

"In the dream her grave was going up and down

{The body of Ioannes the author of the Apokalupsis (interred in the his basilica at Ephesos) is "not really dead, but sleeping, and dust could even be seen moving above his grave as he breathed." ("BJE")} {According to Augustinus : In Iohannis Evangelium 124, "John is sleeping in the grave in Ephesus, with the dust moving as he breathes." (JE&MGW, p. 51)}

and music was coming from it".

{"I have recorded an evp of music emanating from the grave of a good friend. The grave is secluded and nowhere were there any radios or devices to play music. He was heavily into rock and jazz and that is precisely what I have recorded. I never would have thought this possible and it puzzles me that a spirit is able to do this." ("MFG")}

{[Uaupe`s tribes -- Yurupari myth] "music comes forth from bones of a medicine-man and when ... burnt, a paxiuba-palm arises from him, from which later on the sacred flutes are made" ("PhI&MIGu" a10, p. 11).}