The Celts were very religious and believed in reincarnation and the migration of the soul to the after life after death. They did not believe in punishment after death. Straight from the knowledgeable KEXP DJs to your ears, now you can listen to a wonderfully eclectic mix of full length songs. KEXP brings you the music that matters. Cheatbook your source for Cheats, Video game Cheat Codes and Game Hints, Walkthroughs, FAQ, Games Trainer, Games Guides, Secrets, cheatsbook.

1 I celebrate myself, and sing myself, And what I assume you shall assume, For every atom belonging to me as good belongs to you. I loafe and invite my soul.

Song of Myself. Won't you help support Day. Poems? 1. 81. 9- 1.

I celebrate myself, and sing myself. And what I assume you shall assume. For every atom belonging to me as good belongs to you. I do not know what it is any more than he. I do not laugh at your oaths nor jeer you; ). The President holding a cabinet council is surrounded by the great. On the piazza walk three matrons stately and friendly with twined arms.

The crew of the fish- smack pack repeated layers of halibut in the hold. Race Driver Grid Crack Gamecopyworld Harry here. The Missourian crosses the plains toting his wares and his cattle.

As the fare- collector goes through the train he gives notice by the. The floor- men are laying the floor, the tinners are tinning the. In single file each shouldering his hod pass onward the laborers. Seasons pursuing each other the indescribable crowd is gather'd, it. Seventh- month, (what salutes of cannon and small arms!).

Seasons pursuing each other the plougher ploughs, the mower mows. Off on the lakes the pike- fisher watches and waits by the hole in. The stumps stand thick round the clearing, the squatter strikes deep. Flatboatmen make fast towards dusk near the cotton- wood or pecan- trees. Coon- seekers go through the regions of the Red river or through. Tennessee, or through those of the Arkansas.

Torches shine in the dark that hangs on the Chattahooche or Altamahaw. Patriarchs sit at supper with sons and grandsons and great- grandsons. In walls of adobie, in canvas tents, rest hunters and trappers after. The city sleeps and the country sleeps. The living sleep for their time, the dead sleep for their time. The old husband sleeps by his wife and the young husband sleeps by his wife.

And these tend inward to me, and I tend outward to them. And such as it is to be of these more or less I am. And of these one and all I weave the song of myself. I resign myself to you also- -I guess what you mean.

I behold from the beach your crooked fingers. I believe you refuse to go back without feeling of me. We must have a turn together, I undress, hurry me out of sight of the land. Cushion me soft, rock me in billowy drowse.

Dash me with amorous wet, I can repay you. I will accept nothing which all cannot have their. I am possess'd! Iowa, Oregon, California?

O welcome, ineffable grace of dying days! I plead for my brothers and sisters. Comment on Day. Poems? If you are like us, you have strong feelings about poetry, and about each poem you read. Let it all out! Comment on this poem, any poem, Day. Poems, other poetry places or the art of poetry at Day.

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New Orleans Voodoo. NEW ORLEANS VOODOO CROSSROADS A BRIEF HISTORY OF VOODOOThe practice of Voodoo is probably as old as the African continent itself. Sometimes written Voudou, Vodou or Voudun, the word itself means God Creator or Great Spirit. It has been greatly distorted and misused; human sacrifices, vampires, dripping blood and devil worship all make the stuff of spooky novels and Hollywood movies. Yet none of these originated with or ever belonged to Voodoo!

Voodoo is a life affirming practice that encourages its participants to better understand the natural processes of life and their own spiritual natures. If one looks at the dictionary, Voodoo is likely to be defined as an ancient religion from Africa that involves the cult of Ancestors, of various animistic spirits, and the use of trances to communicate with such spirits. It is true that Voodoo did originate in Africa. Today it is practiced by millions throughout the world, in Africa, the Caribbean, Central, North and South America, in various forms, often with elements of catholicism mixed in.

However, its main purpose remains as always to heal: to heal the individual in relationships within himself or herself, with others and ultimately with God. Around 1. 51. 0 the slave trade began, slaves being taken from the West Coast of Africa (Gulf of Guinea) from what is now Senegal and Gambia to the Congo region. The slaves who were torn from their native lands brought with them their beliefs and regional practices. Many were first brought to the Caribbean islands to work the plantations and be forcibly Christianized. Their owners (. Rather they considered them to be savages, incapable of abstract concepts or spirituality. Of course the denial of their humanity made it all so much easier to keep them as slaves. Yet in the terrible conditions of their enslavement, the Africans' only hope lay in their very faith.

Amidst broken tribes and families, they found unity and solace in God and ancient rituals. It certainly also gave them a deep sense of inner freedom. Although African slaves came from many different regions, most influential were the tribes from Nigeria and Dahomey. In 1. 72. 9 the Dahomey conquered their neighbors the Ewes and sold their prisoners to the slave ships often in exchange for European goods. Many from Dahomey were also kidnapped. Both tribes had incorporated snake worship into their rites and some priests of the religion unwillingly found themselves on route to Haiti and the new world.

Within one generation of their arrival, these priests had already established temples (hounfors) and developed a following in spite of their captivity and severe opposition of the French and Spanish churches. The term Vo- Du came from the Fons of dahomey.

The other great influence came from Yorubaland (Nigeria), the site of the sacred city of Ile- Ife. Among the Yorubas, the Loa (Lwa or Spirits) are known as Orisha. Other people that contributed to modern Voodoo in the new world are the Aradia, Nago, Ibo, Congo, Senegalese, Mandingo, Ethiopians, Sudanese and Malgaches. The Voodoos believe in the existence of one supreme God, a very abstract, omnipotent yet unknowable force. Below this almighty God, Spirits or Loa rule over the world's affairs in matter of family, love, happiness, justice, health, wealth, work, the harvest or the hunt etc. Offerings are made to the appropriate Loa to ensure success in those areas.

Each Loa has its preferred fruits or vegetables, color, number, day of the week, etc. The Loa also manifest through elements of nature such as the wind and rain, lightning and thunder, the river, the ocean, springs and lakes, the sky, the sun, certain animals, trees and stones. Furthermore every element of nature, animal, tree, plant, fruit or vegetable is sacred to a certain Loa or Orisha. Ancestors are consulted for guidance and protection. A rich and deep body of mythology and tales exists attesting to the amazing memory and poetic ability of the . It is truly a remarkable body of spirituality and a code by which African life was ruled. A very complex system of divination also exists known as .

It is said that the word Loa or Lwa itself derives from the French . Upon their arrival in the West Indies and the New World, the slaves found themselves unable to continue the practice of their ancestral rites, sometimes under penalty of death. But they quickly understood the essential similarities between their beliefs and those of the Catholics; the Catholics praying to their Saints to intercede to a higher God in their favor. That is in fact the exact criteria used to . A substitution took place: the Loa often taking the name and some of the attributes of the Saints.

The elaborate ceremonies and costumes of the church also had great appeal for the Africans. I do not think that the Africans and their descendants would have seen it as a direct substitution rather than as an added path of expression of their deep- seated faith and beliefs.

In the Spanish Islands, the new religion became known as Santeria (the worship of the Saints). In other islands and in New Orleans, the term Voodoo remained. Because of its unique blend of French, Spanish and Indian cultures, New Orleans offered a perfect setting for the practice and growth of Voodoo. In 1. 80. 9 many Haitians who had migrated to Cuba during the Haitian revolution found themselves cast out and came to New Orleans. They brought with them their slaves who incorporated their rites and beliefs to those of the existent slave population - Africans from Senegal, Gambia and Nigeria previously brought to Louisiana by the Companie des Indes.

Voodoo in Louisiana was enriched and revitalized. It also incorporated the worship of the Snake Spirit (Damballah Wedo / Aida Wedo). To the Africans Voodoo was not only their religion, it was also their natural medicine, their protection and certainly a way of asserting and safeguarding a sense of personal freedom and identity. Today about 1. 5% of the population of New Orleans practices Voodoo.

Modern Voodoo has taken several directions: Spiritualist Reverends and Mothers who have their own churches, Hoodoos who integrate and work spells and superstitions, elements of European witchcraft and the occult, and traditionalists for whom the practice of Voodoo is a most natural and important part of their daily lives, a positive search for ancient roots and wisdom. The practice of Voodoo involves the search for higher levels of consciousness in the belief that - as indeed all of the ancient scriptures teach - it is we who must open the way towards the Gods. Voodoo is a powerful mystical practice between (Wo)Man and God thus saving him/her from further estrangement from the very universe that (s)he is born into.(Copyright 1. N. O. Voodoo Crossroads. Severine Singh) Published by Black Moon Publishing, Cincinnati, OH. In 2. 00. 4 Rev. Louis Martinie and Rev. Severina traveled to Paris for a week.

Their travel log and journal became an essay on Voodoo, the Ancestors, healing the past and the Myth of Sisyphus. Lavishly illustrated with graphics and photographs of Paris and Louisiana. Voodoo at Cafe Puce is now offered as an e- book download. A unique document by two of the foremost Voodoo practitioners in New Orleans today. A must- read for anyone interested in Voodoo and New Orleans culture at the very time when it is endangered. Click here for more info and to order.

LOUPGAROUROAD. COM : LOUISIANA AND VOODOO ART Paintings, Photographs and mixed media art by Rev.