Queen of Dreams, 9



Dark Lord


pp. 227-30 Anselmo Valencia's birth & childhood

p. 227

"When Anselmo Valencia was born, his mother Leoway ... handed it to her own mother to take ... . ... But Michala, the grandmother of the baby, ... said ... "... he is the chosen one ... the hope of our people. I have seen him in dreaming. I know who he is." And she thanked the Creator for sending him to the people. ...

It was known to the dreaming women in Anselmo's childhood that Anselmo was the chosen one. ...

p. 228

Michala's house was a sanctuary of Yaqui ... in the 1920s, before the liberation from the slave camps in 1927. ...

p. 229

When Rosario Moses left Leoway and his sister Christina, they went with a kind man named

{This was later paralleled by Anselmo's own abandoning his own Yaki wife in favor of this foreign woman Heather (followed by the Yaki wife's moving in with a different man) -- a parallelism and likely co-incidence of circumstances (tribal-leadership duties) which she neglecteth to point out in this her autobiography : is she too self-centred to notice the similarities?} {Anselmo was probably waiting until she would (expectedly) remark about this parallelism before he could appositely undertake a description of his praedecessor's tribal-leadership activities in the late 1920s onward -- but apparently (at least in this record of her autobiography) she never did get around to so remarking.}

Saturnino de Mayo to life in Rio Yaqui with Saturnino's family. ... .

{This is the "Saturnino Medina" mentioned in YLAYP, "Introduction".}

... it was the old grandfather of Saturnino who did ant medicine with Anselmo. ...

So the old man took a tin can and a stick and connected them with a string. He placed the end of the string in the ant hole. He stood far away and began to talk and sing into the can he held. For three days ... the ants were persuaded".

{This apparatus is very similar to that used in Dianetics/ Scientology, to become "clear" by communicating with Thetans.}

p. 230

"Anselmo observed his mother one day ... when she saw the huge boa, put her hands on his head, ... and ... The snake minded her ..., apparently chastened".

YLAYP = Mini Valenzuela Kaczkurkin (editrix) : Yoeme : Lore of the Arizona Yaqui People. Sun Tracks, U of AZ, Tucson, 1977.

pp. 230-1 Anselmo's own, learnt from his praedecessor Rosario's, conquaest of the Dark Flower World

p. 230

"When he was young, Anselmo ... purposely conjured the Dark Flower World. ... He was in his early teens when

he began to conjure scorpions. ... the scorpions would come and sleep with him ..., because he was conjuring them,

{"Yappan was changed immediately into a scorpion, and Yaotl went after Yappan's wife ... and changed her into a scorpion ... called Tlahuitzin." (THSTL, p. 205)}

becoming one with the forces of the Dark World. He conjured the Dark World for three years, until one night he heard the coyotes. That hurt the very marrow of his bones ... . ... When Anselmo conquered the Dark World he went into

the Mouth of the Serpent.

{the world of volcano-spirits}

Ever since that time, Anselmo has been able to go between worlds with impunity, like the Death Lord.

p. 231

Anselmo ... one day talked about Rosario Moses. "That man was given a choice in the Dark World. When you confront the Serpent, he will let you by only if your power is equal to his. Rosario Moses was a dark magician, and when the Serpent saw him, he let him by. When you get that far, you then have your deepest wishes granted. ...

In the Seatica," Anselmo continued, "you 'conquer' with innocence; but

the Dark Flower World ... is mind-expanding,

where the Light Flower World is emotional.

In the Dark Enchanted Flower World, you must break fear barriers in the mind. In order to do that, you must have a very strong purpose. The Dark Enchanted Flower World is the realm of those who have a different capacity and interest ... . The Dark World is the testing ground of the Yaqui magicians ... . ... You have to be willing to give up your life in order to be a candidate to conquer the darkness ... .""

{Evidently, the Yaki rationale for deer-dancing is that in the 1st world-age, the deer-god named Piltzin-tecuhtli "had some superiority over the one called Yappan" (THSTL, p. 206).}

THSTL= Hernando Ruiz de Alarco`n : Treatise on the Heathen Superstitions that Today Live Among the Indians Native to this New Spain . U of OK Pr, 1987. http://books.google.com/books?id=xf9nQ2roM6EC&pg=PA205&lpg=PA205&dq=

pp. 231-4 c^ilkin : one's doppel ganger (aitheric double in bilocation)

p. 231

"Anselmo and his friend Kitito. ... . ... I ran out ... screeching, "It was you! ..." Kitito immediately knew ... . Anselmo mimicked ... that day in the Rockies when I'd seen ... men in my house in the middle of winter. ...

p. 232

Obviously, they had not come in person, but had sent their chilquins ahead ... . I was just realizing what to do ... in the winter of 1972. ... Two strange men were across the room ... . ...

p. 233

I had shut my eyes ... and when I opened them the two men were gone. I ran to the back door -- but it was locked. ... I went to the front door and looked out, and the odd thing was that there weren't even extra tracks in the snow ... . Anselmo ... that day in 1972 in Colorado ... could feel where I was and so he and his friend had their chilquins go ahead of them to see what was coming in the future. ...

The chilquin describes one's light body {one's aitheric double, or doppelganger}. If a magician develops his power ... he does something called "making the chilquin go before." Your chilquin looks just like you and vibrates like you, and an untrained observer could not tell {discern} your chilquin from your physical body.

The only thing that makes the chilquin different from your physical body, as far as can be perceived by the five senses, is that the chilquin does not drink water, it does not eat food, but it can smoke cigarettes {and cigars and pipes}.

{As such, therefore, one's c^ilkin can be understood as repraesented by the Maya god who is depicted smoking a pipeful of tobacco.}

Anselmo is noted for his chilquins, although I have seen him manifest only two chilquins at once : in addition to his physical body ..., ... I saw Anselmo also smoking ... with the chappakeyas while simultaneously leading the deer dance. Others have seen Anselmo in four {3 of these evidently being c^ilkin-s} places at once.

Yaquis have dreaming medicine and you seem to need it to use a chilquin. ...

p. 234

Not everybody {who hath one} seems to know they have {he or she hath} a chilquin. But when somebody tells you they {he or she} saw you someplace doing this or that, and your memory is that you were otherwise engaged elsewhere, then you realize you've sent a chilquin and were in two places at once."

pp. 235-6 metempsychosis via the stars (as in the Politeia by Platon)

p. 235

"I had the strongest feeling that his mother was now a star. ... "There is a special kind of star," Anselmo began. "Past, present, and future, all together. In that time our spirit is alive and aware. When we die, we go into that time and exist between the lives of the body." ... Anselmo explained that when the spirit departed from the body it spent one year of earthly time in eternity. After that year, the luto ceremony marked the return to earthly life of the departed spirit, and the dead person

returned to life in a new body.

{evidently intend to mean "returned in a ghost-body to consort those as yet living in their material bodies"}

... we are returned again and again to

the place of our creation

{ab initio magical creation ex nihilo, or is this expression merely figurative?}

on earth. "In the eternal place ..., during our absence from earth and the life of the body, the spirit is

rekindled by the fire that exists in the heart of eternity.

{A realistic kindling (with fire-drill) of fire in the heart-cavity of dead humans is often depicted in antient MesoAmerican codices (such as in the Codex Borgianus Mexicanus).}

It is from the perspective of that place between worlds that we can see all human time. That is how it is possible to see into the future, or commune with the ancestors.

The dead are always among us. ...

{without truly redincarnating?}

There is no permanent death for us.

{apparently meaning (rather eliptically), that there is indeed permanent death, but not permanent separation of the dead from the living, because the dead return as revenant ghosts}

"My mother is a star healer ... . ... She did not have to return to his world. ... now she is free.

{He meant by this that, without her having to come to earth as a ghost, his mother was now "free" to roam among the stars -- a destiny much-sought in antient Chinese religion (especially in the state of C^>u).}

p. 236

But she lived here thousands of time[s?]. ... My mother is now a star."

{apparently implying past lives of some sort -- but as what? various species of animals? as plants? (In some islands of Indonesia, incarnation-lives as species of animals and of plants are expected for humans who die.)}

pp. 236-7 the announcement by a Buddha (or by a Jina) : 'this is my final life'

p. 236

""I am tired of coming through the body since before the time of the great lizards." "That explains why you look like a crocodile," I joked. ... "Now you know why," he said softly. ...

{Here, he is apparently implying that he hath been incarnated as animals of many different species [the same being told in the Jataka as concerning the Buddha], including deinosaurs.}

"The world won't be without me with I [die]. I'll be an even bigger deal than I am now," he smirked. "You can be

{He evidently was expecting a post-mortem assignment as ambassador from earth to other planets (or the like).}

p. 237

buried next to me if you like. But you will want to come back. You like it here ... . I am tired of it." ...

He laughed heartily".

{Is he laughing at the folly of wishing to return (after death) to living lifespans in the material plane?}

pp. 237-9 sealing-shut an undesirable crack between the worlds : closing off an inappropriate access to the Dark Flower World

p. 237

""The door wouldn't open. I looked out through the cracks in the wood. ..." ...

{"There is a crack between the two worlds, the world of the diableros and the world of living men. ... It opens and closes like a door in the wind." (TDJ)}

p. 238

"Go out into the desert and get a big lightning rock ... and it will seal the place between the worlds. ... the rock will make it stay shut."

I saw a large black rock with

{The blackness of the rock is for the Aqbal ('Night') "in the home" ("ThDMC") = Calli ('House') to be exorcized.}

a vivid white quartz stripe through it, just as if the black rock ... had trapped the brilliant white lightning. ...

{Nocturnal-thundrebird nighthawks' wings produce, in swooping, an "exploding" noise capable (in myths from various tribes of the Great Plains and of Canada) of shattering rocks (JP, pp. 65-6).}

I took the lightning rock home and put it on the spot where the door between worlds was, and that was the last we had ... falling from this world into the Dark World. ... . ... the house we lived in was built by Juan Acuna, a sorcerer who had sited the house on one of the doors between time.

Anselmo said that there are many places on the body Mother Earth where the barrier between worlds was practically paper-thin.

{"the less than gossamer-thin membrane between the still alive and the that which becomes the now-not-alive was actually crossed or breached" ("DHF").}

Anselmo had selected the land for the entire reservation because the whirlwinds had shown him in the early 1960s that this land was highly suitable for access to the place where the ancestors are. Naturally, within the reservation itself were a number of places where the wall between the living and the ancestors was extremely permeable. Our house was built on such a crack between worlds, making it a natural border crossing -- ... an entrance to the Dark Flower World. ...

p. 239

"The Dark World is about power. It is unexplainable to those who haven't gone there. ... The way into those mysteries is blocked by things like


{Scorpion-tailed (acc. to N:D 18. 237 sq -- "DK") goddess Kampe was goaleress who warded the Kuklopes, the gods who manufacture "lightning-bolts" ("TK") : "According to the Apache, one species [of nighthawk] ..., pis^e, flies so fast that lightning cannot catch up with him." (JP, p. 68).}

the night eagle {night-hawk?},

{"in a myth from the Karok along the Klamath River in northwestern California, ... women are misdirected to Night-Hawk-Man" (NIKOSO, p. 90)} {cf. Iroquois abduction of Morning-Star maiden : "Sosondowah ("Great Night"), the hunter, ... under the guise of a giant nighthawk, he bore her to the skies." ("PA")}


{Is the Dark Flower World the destination of misdirected and abducted women? -- much as Persephone was, while picking poppies, abducted by Haides, guarded by a beast having "serpents that were his tail" (Euphorion -- "KK") : although "a snake-bite" (A:B 1:4 -- "H&O") carried off heroine Euru-dike to Plouton.}

{'Nighthawk' is in Siouan /p>isko/ (JP, p. 68), the name of a coastal river in southern Peru`.}

TDJ = Carlos Castaneda : The Teachings of Don Juan: a Yaqui Way of Knowledge. http://www.wholeearth.com/issue/1040/book-review/268/the.teachings.of.don.juan.a.yaqui.way.of.knowledge & https://en.wikisource.org/wiki/To_read_Carlos_Castaneda/4

"ThDMC" http://blog.nmai.si.edu/main/maya-calendar/page/4/

"DHF" = "Death Had a Face" http://the-wanderling.com/death.html

JP = Claude Lévi-Strauss : The Jealous Potter. http://books.google.com/books?id=Hw02Lmb2z74C&pg=PA68&lpg=PA68&dq=

NIKOSO = Dell H. Hymes : Now I Know Only So Far : Essays in Ethnopoetics. U of NE Pr, 2003. http://books.google.com/books?id=OB5g7iE68BUC&pg=PA90&lpg=PA90&dq=

"PA" = "The Powers Above" http://www.oldandsold.com/articles26/indian-mythology-6.shtml

N:D = Nonnos : Dionusiaka.

"DK" = "drakaina Kampe" http://www.theoi.com/Ther/DrakainaKampe.html

"TK" = "titanes Kuklopes" http://www.theoi.com/Titan/Kyklopes.html

"KK" = "kuon Kerberos" http://www.theoi.com/Ther/KuonKerberos.html

A:B = Apollodoros : Bibilotheka.

"H&O" = "Haides & Orpheus" http://www.theoi.com/Khthonios/Haides.html#Orpheus

pp. 239-40 celebrating the reception by souls of the dead of permission to redincarnate

p. 239

"The soul of the dead one is returned to earth where

it enters into the act of conception of a man and a woman who wish to have a child. ... .

[On p. 219 supra the revenant dead are fed ragweed {which the Irish associate with cockle shellfish : cf. the divine cockle husband of Aphrodite, goddess praesiding over sexual intercourse}.]

... the dead one is released ... to life again.

{Hornbills sound alike to "yelping puppies" (ST, p. 88 -- cf. Skulle, making "the whimper of a newly-born puppy", GM 170.t); there are "stylized hornbill heads symbolizing ... resurrection appear as carved figureheads in boats plying Sumatra's Lake Toba". (ST, p. 89)} {The Yaki Chapayeka-s, depicted with upward-curving nose (DD, pp. 54-6), muchly resemble the rhinoceros-hornbill's horn.}

At luto the deer dances to celebrate the return to life."

{"But the wise deer ... made many apearances to hunters ... . For many years he hunted them and chased them trying to give his life. When the hunters were too old to hunt ..., he followed the river to its source in the Bacatete Mountains where he remains in spirit." (DD, p. 33)}

"Sometimes ..., we'd have to go from one village to another to officiate at the

p. 240

fiestas. On Friday ... bury the dead in one village. On Saturday in a second village the dead of the year before would live again".

ST = Jeffrey A. McNeely & Paul Spencer Sochaczewski : Soul of the Tiger. U of HI Pr, 1991. http://books.google.com/books?id=U8wlr690kacC&pg=PA89&lpg=PA89&dq=

DD = Stan Padilla : Deer Dancer : Yoeme Indian ... Lifeways. Bk Publ Co, Summertown (TN), 1998.

pp. 241-2 pair of hills; dust-devils; variety of densities of beingness-fibres

p. 241

"Throughout the 1950s, Anselmo was chief of Old Pascua village in Tucson. ... He was ... on the north and west sides of the Lizard. One day he sat on

two little hills that are like a woman's breasts, Tutuli Cawi, gathering herbs.

{"The Paps of Anu can be seen from Knock[-]ainy" (IC, 2.2, p. 20) in Co. Kerry.}

Suddenly some dust devils came ... to ... talk to him.

{With dust-hurling, cf. "the fairies of Knockainy" in goddess Aine's "supernatural hurling match, against the god, Donn Fi`rinne, resident at Knock[-]fierna, near Croom in west Limerick." (IC, 2.2, p. 20)}

p. 242

... Earth, like us, is a being, and she too vibrates ... . But ...

Mother Earth's being-fibers have a variety of densities.

{"the essence of the universe resembles incandescent threads stretched into ... the energy of the earth" (AD).}

On some places on the body of the Mother the fibers move in such a way that they thin, and it is easier to go into the other world from such places."

{"To the ancient Celts, a woman's breasts ... were gateways to the Otherworld" ("LPA").}

IC = Frank Coyne : Islands in the Clouds. Kerry Co Council, 2006. http://www.kerrycoco.ie/en/allservices/heritage/publications/thefile,7533,en.pdf

AD = Carlos Castan~eda : The Art of Dreaming. http://www.federaljack.com/ebooks/Castenada/books/9.%20The%20Art%20Of%20Dreaming.pdf

"LPA" = "Lessons from 'The Paps Of Anu'" http://www.paganspace.net/group/enchantedgardenofdanu/forum/topics/lessons-from-the-paps-of-anu?commentId=1342861%3AComment%3A15960287&groupId=1342861%3AGroup%3A7010236

p. 244 how Anselmo had been miraculously protected (by Deities) from being murdered; and how the attempted murderer eventually came to repent when the attempted murderer witnessed his own sons all slain (by machinations of Deities) in punishment for that attempted murderer's own impious misdeed

A Yaki man "emptied four bullets into Anselmo's chest at point-blank range. ... His [Anselmo's] story was that ... he had felt such ... force hitting him in the chest that it ... catapulted himself ... into the street outside ... . ...

He said there was no explanation of why ... . "I don't do anything. Things like this happen ... with me. Achai {'God the Father'} is using me, that's all.""


Heather Valencia & Rolly Kent : Queen of Dreams : the story of a Yaqui dreaming woman. Simon & Schuster, NY, 1991.