JoLu Amaringo on Vegetal Ceremonies

My visionary artworks are based on the two plants needed to prepare the ayahuasca brew. A snake emerges from the ayahuasca vine, surrounded by fuchsia flowers. There is also another snake, the chacruna snake, green in color with its luminous leaves. Radiation comes out of his mouth. The chacruna snake penetrates the ayahuasca snake, producing the visionary effect of these two magical plants.

In an Ayahuasca ceremony, the master and his disciples are covered by rainbow-colored radiation emanating from the ayahuasca and chacruna plants. The combined effect of these plants is esoteric: due to their supernatural properties, psychic bodies are created that the eyes have never perceived before, so that one is overwhelmed by this strange new dimension. This world penetrates the top of the head so that the aura stimulates a gland between the eyebrows and activates the third eye.

Ayahuasca reveals its deepest secrets when the visionary dizziness is strongest. They show that human beings need to create a balance between their good and bad sides.

Through ayahuasca you learn to express in thoughts, feelings and words that “I am” and “I exist”. If a person thinks or says, “I am nothing and I have nothing,” she is extinguishing his spiritual strength and is doomed to failure. It is important to think inspired thoughts and say empowering words about yourself and others, rather than complain about the negative aspects of a person, as we all embody both positive and negative qualities.

Ikaros

This work represents all the magic songs that shamans use to cure various diseases, these magic songs are called Ikaros. The ikaros or magic songs are taught by spiritual beings especially by animal spirits, that is why in this painting I have captured various animals with different powers.

The Eagle is considered the supreme emblem of the gods, rulers and warriors. It is a symbol of majesty, bravery and spiritual inspiration. Being seen as the lord of the air personifies power and speed.

The personality of the snake means wisdom, power and health, it is an animal that represents strength and unsurpassed superiority.

Some attributes of the Wolf are: intelligence, cunning, communication, friendship, loyalty, generosity and compassion.

In the realm of spirit animals, the tiger places a special emphasis on raw feelings and emotions. The tiger spirit symbolizes primal instincts, unpredictability and the ability to trust yourself. By affinity with this spirit animal, you can enjoy dealing with life issues spontaneously, relying on your intuition and acting quickly when necessary.

Finally the heron and the butterfly represent self-sufficiency, stability, tact and careful foresight. In other words, you will achieve great success through your efforts. Visioning with these animals signifies your ability to explore and delve into your subconscious.

Arcanes of the Ayahuasca Star

In the Amazon there are several types of ayahuasca, these lianas go to the infinity of the universe, meandering many colors, among them the orange color, known as “Ayahuasca Star”, a color that shines in this visionary work of art.

The “Arcanes” are protection spirits of the shaman, and of the magic liana Ayahuasca, these are presented as people, animals and plants.

On the left side of the work you can see two arcana presented by a tiger and an owl. This is a vision that surprises shamans, because they emerge from the ayahuasca rope. The spiritual tiger contains the almost impenetrable depth of the science of ayahuasca and the spiritual owl represents the ayahuasca vine. These spirits are concerned with the esoteric force of ayahuasca. In these animals, the sense of smell and the eyes are full of hypnotism that are sharpened through rhythmic movements, when these animals prepare to act on something. The masters, who acquire the strength, the cunning and the sharp eye that hypnotizes these spiritual animals, become expert healers of both natural and artificial cures, because the shaman has learned from the intelligence and powerful and intelligent minds of these animals.

In the upper central part of the painting we distinguish a face with a yellow halo; this is the reflection of the mind. It is there that a master healer perceives and feels the rhythmic formation of life, with its forms and motifs that intermingle with its vibrant colors and sounds. There, the teacher is filled with knowledge, when he knows the value of colors; Color reflects human behavior, whether people are good or bad based on dark or light colors. This is also true for the sounds that we carry inside our bodies and external sounds.

In this painting you can see a master shaman, with the degree of “Sumi-Runa” (a man of much knowledge and hidden wisdom), he feels the astral ether very strong, something that is unknown to humans who do not know spiritual things , only with their physical eyes they see the matter that is the deformed space. The Sumi-Rune, Bank-Sumi, Murayas and others who have these high esoteric degrees were for the most part illiterate and naive Aborigines in what is modern culture, but they were integral human beings; a great Sumi-Runa teacher, or any other spiritual degree, seems like an innocent, that when one sees him, it appears that this person knows nothing, yet he covers the infinite knowledge of millions and millions of years, managing to know the kingdoms spiritual of sublime purity. When these great masters travel in time and infinite space they unite spiritual corpuscles to their bodies that form dimensional aureoles that encompass incalculable spaces in the universe, in the process of these trips they see present things where they understand that the past and the future is within the present. For these spiritual beings everything is present, there is no past or future.

Behind the master shaman “Sumi-Runa”, there is the Situlle plant, a plant that grows vines and bitter herbs. Then we see the hawk called “Tive-Mama”. The teacher uses this bird as a guardian who watches the depths of the rivers. The hummingbirds and yellow toad help people to be confident, diligent, active, prepared, optimistic and self-confident.

In the lower left part of the work, a blue snake with a pink aura is seen. The pink color represents Altruism, Philanthropy and Generosity. The blue color represents confidence and tranquility.

Ayahuasca offers a lot of spiritual teaching and physical, mental and moral health. Human wisdom produces various pleasures, such as the experience necessary to obtain material wealth, but not to bring true happiness or lasting satisfaction as spiritual knowledge and spiritual wisdom do. Whoever uses the ayahuasca drink must know how to diet to receive the cure; This is the basis for strengthening the health and proper functioning of the body. It is very, very good to meditate while looking at this painting; In this way you will hear the roidash (spiritual message).

Arcane of the Ayahuasca Bell

There are different types of ayahuasca in the Amazon. These lianas go to the infinity of the universe and meander in many colors, including Campana Ayahuasca green, a color that shines in this visionary work of art.

The arcana are protective spirits of the shaman and the magic liana Ayahuasca, who are represented as people, animals and plants.

At the top and bottom left of the work are the faces of two female spirits with healing abilities, the female spirits take care of the vegetation and the water. These spirits are called “Sacha – Huarmi”, which means “wild woman”; Therefore, plants and flowers together as “Toé”, the “Toé” flower can be seen at the top next to the spiritual face and in the central part of the work, this flower represents the strength that it has. The Floripondio The plant full of electromagnetism, that of The use of shamans for defense is also used for harmful and contagious diseases and for the relief of blood.

In the upper middle part of the work you can see the eye of an owl, these birds that the Master’s healing shaman uses to defend himself from his enemies that attack him from the ground.

We also observe a spiritually named tiger called “Puyo – Puma” in the upper right part of the work, which means “tiger in the cloud”. One of its characteristics is knowing the movement of the earth and making each enemy inactive. . He is very brave in his attacks, but he is very careful. These tigers go through the session or ceremony and give the shaman great healing power for vibrations and powers to fend off the evil of a magician acting against him and his disciples.

The dolphins or bufeos that can be seen in the lower right part of the work are spiritually present in the Ayahuasca ceremony or ritual to allow better vision and meditation. There are the spiritual powers of the gods and goddesses, these energies are conjectures.

“Looking at the spiritual world means seeing another latent world”.

Arcanes of Heaven Ayahuasca

In the Amazon there are several types of ayahuasca, these lianas go to the infinity of the universe, meandering many colors, among them the color blue, known as Cielo Ayahuasca, a color that shines in this visionary work of art.

The Arcanes, are protection spirits of the shaman, and of the magic liana Ayahuasca, these are presented as people, animals and plants.

On the upper left side of the work, you can see the monumental “Celestial Towers”, which serves as an angular protector for the earth. From there come the white zigzags of cosmic energy that in their magnitude can control many other moving energies that serve to develop more life. A little further down you can see the face of the visionary shaman teacher along with her two protectors known as arcana presented as hawk and jaguar.

This visionary shaman teacher is called “Sinchi Muscui Huarmi”, which means “Strong Woman”; This master shaman practices the science of curanderismo, and is much stronger than a male shaman, because the spirits sharpen more with women than with men, because the woman contains the ovule that can make a being fertilize, while with the male does not happen that way, a woman can more easily defeat sorcerers and sorcerers. Her protectors (hawk, jaguar and owl), who are next to her, know how to hypnotize perfectly and can neutralize the Icarus of the enemies and paralyze any damage.

In this session the shaman teacher in her concentration with her power can bring trees, plants, shrubs, plant parasites, waterfalls and all kinds of animals such as birds, snakes, among other animals in a spiritual way, as can be seen in all the work; then the physical practically disappears only the spiritual can be seen, in such a way the vibratory waves of the ayahuasca appear, surrounding the master shaman, where one feels a very high concentration, that one almost feels like being a spirit and not a Being physical with ailments and mental disturbances, one leaves everything physical aside and feels like a super man, full of knowledge, wisdom and intelligence with the intention of living not for centuries but forever, at this moment the person greatly appreciates and values life, because it sees that each one fulfills its function fully, it is something very nice and fair, to see plants that fulfill their function of generating healing forces and food oxygen, to preserve living beings on planet earth where life Physics is in stock.

In the lower right part there is a woman’s face, called “Chuya Huarmi”, which means “Clean Woman”, this woman is an expert in the use of floral aromas. She indicates the invisible force of life present in all the forms found in the universe. In these free-flowing circles, as they accumulate there is abundant and lasting health embodying the art of curing chronic disease.

The flower that is observed in the lower central part of the work, carries the perfumes that symbolize the reproductive organs, because each petal indicates: root, leaf, flower, fruit and seed, and this does its work through the spirit, which works through the mind. One has to better learn the knowledge that ayahuasca gives us, remake the mind to introduce the new knowledge that the sacred plant gives us without being stubborn with what it teaches and shows us.

Everything is valid in life; you just need to know how to use it at the right time and in the right place.

Sanctuary of Onaya

In this visionary artwork we can see the shrine of the sublime master Onaya in this temple we can find the path to heavenly wisdom. The spirits encountered by the vegetalist in this journey are his masters, and from them he gets the entrance to the spiritual temple, which is composed of living pearls and precious gems. The columns of this sanctuary are made of flawless diamonds that can never be defiled.
Only the pure of heart enlightened by love, humility and wisdom can enter the magnificent and sacrosanct temple. In the water of the waterfall we see on the right side of the temple are the anguilamamas, who discharge electromagnetic rays that protect the sanctity of the temple. Also visible are the indigenous warriors who also act as guardians. The extraterrestrial ships at the top are from another galaxy and have traveled for thousands of years and visited many worlds to extract minerals and reach the Amazon jungle to receive vital energy.
The green patiquina in the lower right is used to represent a person’s lungs; the different shades of green from the edge of the leaf to its center indicate the state of the person’s lungs.
The hummingbird we see in this visionary work acts as a messenger. Its sweet trills are the most delicate and sublime icaros to sing to people seeking new strength or suffering from dreadful diseases. However, they must be sung with the utmost precision. These celestial spirits inhabit the palaces and temples at the top, where they gather to sing songs of worship.
Finally below is the sachamama (mother of the forest). She projects an electromagnetic rainbow symbolizing the elements that fertilize the plants. The healers in the ceremony are chanting the icaro of the sachamama to prevent the sorcerers from thwarting their work.

I am Jose Luis Vasquez Gonzales, known as JoLu Amaringo, I was born in the cradle of art on December 5, 1991, in the city of Pucallpa_ Peru, when my famous grandfather, the Peruvian painter International Amazonian Visionary Pablo Amaringo Shuña, flew to Japan to present one of his famous exhibitions on visionary and neo-Amazon art.

During my life in my grandfather Pablo Amaringo’s house with my father Juan Vasquez Amaringo and my mother Lidia Gonzales Laulate, I drank countless stories that I heard in frequent meetings around a table. I also drank the vocation for the art of painting.

I am very thankful to God for making me spiritual brothers and sisters, and that my paintings convey my love, energy and healing to each of you. Many blessings, peace, love and good health to all.

written by ©JoLu Amaringo

JoLu Amaringo and family of healers

JoLu Amaringo Art Gallery

ALL RIGHTS RESERVED. ALL ARTWORK IN THIS POST IS A COPYRIGHT OF JOLU AMARINGO
THIS AN AUTHORIZED DUPLICATION WITH PERMISSION AND EXPRESSED CONSENT

World of Primitive Art with David Norden

African art has been a part of my childhood. My mother, Nadya Levi, was a sculptor who collected African art, and my father, Herman Norden, was an antique dealer who had a room in his house filled with African art, books, and stuffed birds. As a child, I went to London many times with my mother for auctions, where we met interesting people like Patricia Withofs and Gaston de Havenon. I also remember Mrs. Huguette van Geluwe in Brussels, where we went to seek her opinion on Congolese pieces, or Willy Mestach. And there were Simpson, Charles Raton, and Baron Rollin, who would visit us in Antwerp, and as a little boy, I had to serve coffee and help clean the display cases.

The Salampasu mask is steeped in cultural significance and is traditionally used in tribal ceremonies and rituals. It is believed to represent ancestral spirits and is used for various purposes, such as warding off evil spirits, promoting fertility, and celebrating harvest festivals.

My mother’s collection of Bassa and Dan masks, all hung side by side, many of which were acquired from Paolo Morigi. My first purchase was a small miniature Etruscan stone tablet depicting a lion.

I am always looking for an object that evokes emotions in me. I would love to acquire a beautiful object that belonged to Henry Pareyn, the first collector dealer in Antwerp around 1910. I have always derived more pleasure from acquiring objects than from selling them, but I am not a fetishist who cannot part with them.

Ogoni ‘Elu’ mask with articulated jaw, Nigeria.The Ogboni ( also spelled Ogoni) people are an ancient and secretive society that has existed in Nigeria for centuries. Their religion is centered around the worship of various deities and the use of masks in religious rituals and ceremonies. The Ogboni mask being described is a prime example of this tradition.

What determines the value of the works? The value of an object often depends on the buyer. I could say that it is the beauty and antiquity associated with the provenance, but in reality, it is the emotion that an object evokes in you that is important, and sometimes the place your imagination gives it.

A 19th century Bakongo Nkisi Figure. The figure is known as a nkondi, which means “hunter” or “hunter of wrongs,” and it is believed to have the power to track down and punish wrongdoers. The mirror in its belly is said to allow it to see into the hearts of people and to reveal any evil or malicious intentions they may have. The eyes of the figure are made of mirror, and they are thought to help the nkondi to see clearly in the spiritual realm.

There are so many personalities in this field who have inspired me that I can’t name them all, but first and foremost, it is people with a deep passion and those who recognize the beauty and importance of African art for humanity that inspire me the most. African art has had a tremendous impact and great influence on Western art after World War I, and it is only natural to recognize the importance of this art and its artists.

Kuyu Crest Head. The two lizards on the head of the Kuyu sculpture could represent spiritual guardians or protective spirits, as lizards are frequently associated with protective powers in many African cultures

The African art market represents only 0.8% of the overall antique market.
It is flooded with fakes, and verifying authenticity is reserved for a very small experienced elite with a network of knowledgeable friends. Determining the value is equally unpredictable due to the market’s volatility, as it is too small. However, this provides many opportunities for knowledgeable buyers to make good purchases. The price of African art has declined in recent years for mid-range pieces due to the disappearance of wealthy collectors and the abundance of supply in the market. Only exceptional objects still command high prices.

A 1967 published and museum exhibited Dogon Figure Hermaphroditic figure on a seat, which is supported by four female figures with raised arms. Yellow-brown patinated, heavy, hard wood. The published Meulendijk Dogon Figure was also exhibited in the ” Museum voor Land- en Volkenkunde” in Rotterdam, Nederland in december 1967

I do see many small collectors entering the market, but they rarely “invest” more than a few thousand euros. The recognition of contemporary African art over the past decade is very encouraging, as it could attract new audiences to African primitive art as well. The role of museums and cultural institutions is crucial in recognizing these cultures. In this regard, the Musée du quai Branly is doing excellent work by offering beautiful exhibitions that attract new audiences. However, the recent demands for repatriation create some discomfort in the market in the short term. But with the recognition of the importance of their own art, in the long term, it should allow an African market to develop in Africa. I also look forward to the creation of museums on the African continent, especially with the opening of the Museum of Black Civilizations in Dakar.

Throughout his journey, Norden has found inspiration in numerous figures within the primitive art field. He admires those who possess a deep passion for African art and recognize its significance in the broader context of humanity. The profound impact of African art on Western artistic movements following World War I further fuels his admiration for the art form and its artists. Looking ahead, Norden’s enthusiasm for primitive art shows no signs of waning. With an ongoing book project awaiting completion, he is dedicated to sharing his extensive knowledge and experiences with a wider audience.

Norden places great importance on the role of museums and cultural institutions in recognizing and promoting the significance of African art and its associated cultures. He commends the Musée du quai Branly for its remarkable exhibitions, which attract new audiences and foster appreciation for African primitive art. Norden also expresses anticipation for the emergence of museums on the African continent, with the Museum of Black Civilizations in Dakar serving as a beacon of hope.

David Norden’s lifelong dedication to primitive art has solidified his position as a respected figure in the field. His unwavering passion, discerning eye, and commitment to preserving the legacy of African art continue to shape his remarkable journey. As he eagerly shares his knowledge and explores new horizons, Norden’s contributions play an invaluable role in promoting the beauty and significance of primitive art to a global audience.

Sint Katelijnevest 27/B2000 Antwerpen/Belgium+32 3 227.35.40/david.norden@telenet.be

website where people can browse for available pieces in the shop https://buyafricanantiques.com/

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Mohsen L Belasy the Wolf of Cairo

Listen to the mysterious, revealing and fierce voices within you. 

And if you are caught up by  fear of doing so, remember that it is wrong for the senses to belong to the everyday, lived world.

For me any discovery that changes the nature or direction or a phenomenon constitutes

of something or is a  surrealist /poetic truth.

Objective chance , the subtlety of the intuition of the expectation, and the constant search for its flash . 

Going without a destination, the poet has an unknown encounter with the word, freed from any linguistic logic. 

In poetry the mind blows out of the mind. It aims at the spontaneous reclassification of things into a deeper and freer order, which is impossible to explain by the means of the ordinary mind.

The poet alternately is a deadwood pruner, a transformer, and a thunderbolt.

 Silence is a complete poetic and surrealist work.

The word must be left in suspense for a moment before it is transferred to a physical state on paper. At dawn or dusk, we walk down the road and sometimes come across the silhouette of a silent fairy woman, whose silence is the most comprehensive concept of poetry,  and surrealism. 

an absolutely possessed throat, echoing between howls and silence.

 the secrets of the world created, within the poetic mystery, darkness unfolds while questioning is stripped. 

Earthly legend and mystery doors open to infinity.

The poet is an enemy of the Sufist . 

The poet is not bound by a vision or a superior authority. 

Poetry is a momentary extraction of the unknown from the veins of every language.

If the poem does not have a chaotic body that smells of demolition, negation and destruction of all existing literary forms, genres, 

 Then what is living poetry?

Poetry should be the color of dried blood

The poem is the beginning and end of the world, it revives the world and its death, dismantles all self- and collective censorship, esoteric and physical, and drops every daily living dictionary.

The poem is an arena for the execution of all linguistic paralysis by burning with the napalm of the  lust.

Poetry is not a linguistic expression, but a visual, physical and perhaps biological expression as well.

Real poetry employs itself to monitor a waking dream which is resentful of its fate, re-sculpting it with dough baked by chaos inside the bone furnace called the human head.

I believe that enhancing poetic esoteric awareness does not come only by enhancing the possession of language or general cognitive awareness, but by developing and training the eye on scenes of logic disintegration always, whether they are daily or artistic works.

Even with everyday mind games

Thus, the magnetic linguistic ability self-develops and expands not only through the subconscious mind, but also through the nerves of the eye’s practice of strenuous imaginative sports to extract the faculties of impossible  earthy miracles in all its forms and templates.

I treat the Arabic language rules as a relationship between oppression and freedom; understand it

As a repressive social specter that must be removed and rebuilt anew every moment with vast doors to spend the  free desire. 

Poetry is the chaotic condensation of the inner momentary realization, but the seer poet must tame the tools of this condensation towards a permanent quest for the human interior, a quest fertilized by doubts in everything outside the individual.

Every human being has a poetic companion who lives behind his eye, the cunning poet who makes him constantly jump like a kangaroo and always seeks to protect this kangaroo from drowning in the prior cement lakes and to teach this kangaroo that there is no limit to what is called verbal maturity,

 poetry is a permanent electrical revolution inside the mind It is not controlled by something imaginary or even social.

The chief function of poetry is to impart sharp disturbances to language and to overthrow every possible holiness it bears. For me grammarians and academics of language are the social police of the imagination.

I despise even the inherited Arab aspirations to rebel against the Arabic language, except of course à few poets I see the deceptive horizon of most Arab poets now that they throw themselves in the recycling factories of closed poetic ambitions.

Surrealism relates to expressing «the real functioning of thought […] in the absence of any control exercised by reason and apart from any aesthetic or moral concern ».

– We think that not only language, but the whole world in all its aspects, was given to humanity to make surrealist use of it.

“All things are called to other uses than those generally attributed to them.” – André Breton, Le Point du Jour.

– We think that surrealists should make use of whatever materials and tools that they find attractive.  Whether a feather, a cloud or a computer, any single object in this world becomes a surrealist object as soon as surrealist use is made of it.

– We think that the results of surrealist activities do not have to conform to any type of listed art form, nor even to whatever is considered art. 

– Restrictions regarding materials and tools, as well as compliance with traditional artistic categories are views that were already considered and experienced as obsolete by most artists of the Renaissance period. We think that an attempt to liberate the human mind may in no way be successfully achieved on the basis of a narrower scope of practices and intellectual freedom than that which was already acquired by artists at that time.

 -‘we are interested in how surrealism appears in everyday life, whether it’s from surrealists or not, but we understand this is not the same as a surrealist movement.”

-“We are interested in certain parallel currents that might overlap with surrealism. Surrealism may -appear- or be present- within avant garde or popular art but it’s not necessarily the same thing.”

– We categorically reject mixing surrealism with whatever form of religion, and we reject the presence of any religious persons within the group.

– We reject any aesthetic attribute that directly or indirectly integrates into the life of this society or that would tend to reconcile with it.

– Realistic daily life erases the perception of the unique characteristics of objects. We will always seek to break this mechanism and its dynamics by means of words, plastic art, music and cinema or any other means.

– Collective automatism is self-contained in everyday life. It floats in the air, dissolving every entrenched and worn-out intellectual authority.

– The poem is a collective work, even if it is from one’s individual imagination.

– We have nothing but contempt for the guardians of grammar because they are the protectors of the heavy legacy of linguistic dependence that erases the ecstasy of all free desire. 

– We support every creative act that contributes to the wondrous conquest of everyday life and the conquest of mad love. Everything that has been physically neglected in the city, and every sexual explosion that social fascism hides, is for us the dough with which we form our written and visual poems.

written by Mohsen Elbelasy

Mohsen Elbelasy Egyptian surrealist artist and poet and researcher and editor in chief of the Room surrealist Magazine and sulfur-surrealist-jungle.com and the co manager of the international exhibition of surrealism Cairo Saint-Cirq-Lapopie and Echoes of Contemporary Surrealism Exhibition. And  co-founder of the Middle East and North Africa Surrealist Group. (MENA) and He also worked as a translator, cultural journalist and organizer of cultural and artistic events in Egypt and internationally. Chrysopoeia Surrealist union /Cooperative. In 2022, his book The Trip of Kamel Al Tilmissany  won the Sawiris Grand Prize of Literary Criticism

h Ghadah Kamal 

English /French /Spanish. 

La Belle Inutile Edition 

2021

1  _ Oblivion

Collaboration / Book 

By Zazie and Pierre Petiot and friends

Cover by / Zazie 

Phantom of Revolution by Ghadah Kamal Ahmed

The cruelty of life is only equaled by art… I used to search a lot in the paths of art for what could express what was going on inside me and my view of the world, but I was always faced with unfree spaces, spaces depicted by religion or what is connected  with  it..

My imagination was always trapped. When I dive into the past with deep sadness..

I did not know that imagination can lead us to a better future until I became acquainted with surrealism.

Closed areas of my subconscious began to open up to me.

I had never known these closed areas of my subconscious mind before.

I did not have complete freedom of expression with my body, and now I do.

Surrealism is a systematic breaking of the boundaries of reality, the body, society and religion.

Also, I was afraid to delve into fields that I had not studied or practiced, such as drawing, photography and cinema, but  Surrealism turned me into an active person who thirsted for all kinds of arts.

I am not only a surrealist artist, I also owe a lot to surrealism… Reconciliation with the unconscious mind can change the world for the better… and  it can be an iron wall stands against all life’s difficulties.

Linking and developing science and keeping pace with technological development and the subconscious freedom are able to create a better world.

This is surrealism for me

written by Ghadah Kamal

Ghadah Kamal is a surrealist visual artist, writer, and poet…Coordinator of performances and workshops and cinema screenings of The international exhibition of surrealism Cairo Saint-Cirq-Lapopie and Echoes of Contemporary Surrealism Exhibition / Alexandria and founding member of the Middle East and North Africa Surrealist Group..Founding member of the Chrysopoeia surrealist union. Editor of the Surrealist Cities section of the Room surrealist magazine and editor at Sulfur Surrealist Jungle.

Orishas by P.D. Newman

“Ifá tells us that when he is enraged, Obaluaiye [Babalú Ayé] takes [his] special broom and spreads sesame seeds (yamoti) on the earth before him, then sweeps the seeds before him, in ever-widening circles. As the broom begins to touch the dust and the dust begins to rise, the seeds, like miniature pockmarks, ride the wind with their annihilating powers: the force of a smallpox epidemic is thereby unleashed.”

—Robert Farris Thompson, Flash of the Spirit: African and Afro-American Art and Philosophy, p. 63 (Vintage Books. New York, NY. 1984.)

Babalú gettin’ me up in the mornin’
I believe I’ll dust my broom
Babalú gettin’ me up in the mornin’
I believe I’ll dust my broom
I get to sweepin’ this sesame, baby
Babalú pox gon’ be ya doom

And you won’t get better—ya whole body covered in sores
No, you won’t get better—ya whole body be covered in sores
Be nothin’ but dogs a-lickin’ you, baby
Once these bristles start sweepin’ the floors

Lazy Pushin’ Daisy

I know that there’s a man
Who in Bethany stays
Erbody like to call him Lazy
Cause he lay still four days

Talkin’ bout that Lazy
I’d swear he pushin’ up daisy

I know that there’s a man
Who sleep like the dead
Only the power of the good lord
Rouse him out of his bed

Talkin’ bout that Lazy
I’d swear he pushin’ up daisy

I know a man name Lazy
Always got that bed breath
Got a twisted mouth so sour
Breathe out the smell of death

Talkin’ bout that Lazy
I’d swear he pushin’ up daisy

I know a man name Lazy
Who stink to his core
Body raw as his mouth
And dogs licking’ his sores

Talkin’ bout that Lazy
I’d swear he pushin’ up daisy

written by P.D. Newman

P.D. Newman is an independent researcher located in the southern US, specializing in the history of the use of entheogenic substances in religious rituals and initiatory rites. He is the author of the books, Alchemically Stoned: The Psychedelic Secret of FreemasonryAngels in Vermilion: The Philosophers’ Stone from Dee to DMT, and the forthcoming title, Day Trips and Night Flights: Anabasis, Katabasis, and Entheogenic Ekstasis in Myth and Rite. The Secret Teachings of All Ages (TV Series documentary) 2023.

Theurgy: Theory and Practice: The Mysteries of the Ascent to the Divine by P.D. Newman, published by Inner Traditions, Bear & Company will be available on December 5, 2023

Feature photo: Cryptic God, la science des mystères by Mitchell Pluto. PD Newman collection

ANIMISM IN THE AMERICAN SOUTHWEST by Christine S. VanPool and Elizabeth Newsome

People often imbue their surroundings, including tools, with a “life essence” that makes them active objects. A growing number of archaeologists are beginning to study how such “living” beings impact human behavior. These archaeologists use the term “object agency,” but employ many different ontological approaches. We explore this variation, and present a framework comparing different ontological models archaeologists use. We adopt an animistic perspective, and evaluate its applicability to the Southwest using ethnographic and archaeological data. We further propose that it is applicable through out the New World. Puebloan potters consider pots living beings with a spiritual essence that is affected by and that impacts humans. Pottery manufacture is a mutual negotiation between the potter and the clay to create a “Made Being” with its own spiritual and material aspects. We conclude that a similar ontology is reflected in effigy pots and globular jars from the Casas Grandes region. Ultimately we conclude that this perspective provides useful insights into the placement, decoration, and discard of many vessels that have puzzled Southwestern archaeologists for decades.

A Female Casas Grandes effigy jar. Photo Christine S. VanPool 1999. Used with Permission

Author(s): Christine S. VanPool and Elizabeth Newsome

Duplicated and Intended for Art Educational Purposes Only

THE SPIRIT IN THE MATERIAL: A CASE STUDY OF ANIMISM IN THE AMERICAN SOUTHWEST
Author(s): Christine S. VanPool and Elizabeth Newsome
Source: American Antiquity, Vol. 77, No. 2 (April 2012), pp. 243-262
Published by: Society for American Archaeology
Stable URL: http://www.jstor.org/stable/23486060
Accessed: 02-03-2015 22:47 UTC

Featured image: Fully formed Human Effigy Vessel. Courtesy of the Natural History Museum of Los Angeles County, Los Angeles. Photographed by Chris Coleman.

Play as a Form of Resistance by Fairouz Eltaweela

I am a multidisciplinary visual artist interested in painting, alternative sculpting, photography, digital art, collage and mixed media arts. I held my first solo painting exhibition at the age of 14 at Al Gezira Arts Center and have since participated in multiple art workshops and collaborations. I recently graduated from MSA University faculty of Arts & Design majoring in Cinema and Theatre.

Most of my work explores the theme of ‘play’ as a form of resistance. Further expanding and searching how the visual identities of my various roots all meet in a space that feeds on contemporary imagery and ideals.

Coming from a culturally rich background I am drawn to the visual richness of my city Cairo, particularly the slums where street art happens accidentally as a coincidence unravelling the many great textures and layers of the city, as well as having family roots in Upper Egypt and Delta, I began exploring the relationship between the urban and rural space and how it can be visually contextualized.

My inner child holds the pencils, untangling all the fears that have accumulated within my head and sarcastically mocks them. My inner child giggles and makes all the decisions now. I can only contemplate from afar ,a foreign spectator, as I watch dreams from my subconscious unfold and my inner child continues to laugh at me.

Fairouz Eltaweela

Fairouz Eltaweela

La Rou de la fortune Erik Volet

The Human world intersects with those of animals, plants and the spirit world which is gestured towards. There are also beings halfway between these worlds—transitional beings with the ability to move through these different worlds with ease. Multiple time periods intersect & the world of myth and the past blends with the present-day time of contemporary reality.

Erik Volet

Reclining nude

Beggars Banquet

Woman in Blue Shawl and Poet’s Dream

Language of the Birds

Erik Volet (b. 1980) is a painter & illustrator from Canada who has exhibited in Canada, the US & Europe. As well as producing paintings he has published art books, made zines, illustrated books, and maintained a consistent involvement with painting murals on the street and in the public sphere. Influences, which continue to be important to his art practice are comic book art, graffiti, hip hop culture as well as surrealist theory and practice.

ERIK VOLET

Piebald Pandora and the Phantom Self

Piebald Pandora

Multi hued Glory

Sloth Shark face

Palomino woman bites us

and hangs with us

upside down at dawn

selling our souls to 4 legged

Majesty Lemurs on Madagascar….

(C) April 8, 2023 Written By Richard Gessner

Richard Gessner’s fiction has been published in Air Fish: an anthology of speculative work, Rampike, Ice River, Coe Review, Another Chicago Magazine, Happy, The Act, Sein und Werden, Skidrow Penthouse, The Pannus Index, Fiction International and many other magazines. A collection, Excerpts from the Diary of a Neanderthal Dilettante & The Man in the Couch was published by Bomb Shelter Props. Gessner’s drawings and paintings have appeared in Raw Vision, Courier News, Asbury Park Press, Rampike, Skidrow Penthouse, and exhibited at Pleiades Gallery, Hamilton Street Gallery, Cry Baby Gallery, The Court Gallery and the Donald B. Palmer Museum. Richard wrote The Conduit and Other Visionary Tales of Morphing Whimsy. He lives in Montclair, New Jersey.

The Conduit and Other Visionary Tales of Morphing Whimsy Audible

self fee of a phantom self. oil/collage Mitchell Pluto

Afterword

We believe we are conscious but we are continuously unconscious.

The eye is the window to the brain and there sits the optic chiasm. A cross current chessboard of visual information. In ancient China, King Wen changed three lines into six lines to form 64 hexagrams in his book called The Book of Changes. Ironically there are 64 arrangements in DNA and 64 squares on the chessboard.

Synchronicity?

Jesus, all the time I spent believing in a historical Laoz and come to find out there’s no historical race either.

these our the last days of being a primate. Don’t worry we still have cuspids

Everything must be uploaded|  

…creating a record print of a finger swipe from phone screen| CHECK

…the gesticulation wavelengths of our voice from phone calls| CHECK

…iris scan captured from viewing screen| CHECK

tell us what’s on your mind| CHECK

This device and artificial Intelligence will marginalize the future of man’s ego. After all man is an animal guided by objects, why not be a primate whose experience is organized and interrupted by the phone?

isn’t it working already?

Who is on the other side of the screen?

A narcissistic shark that feeds remotely on a colony of brains and uses the appearance of a woman as a lure

Now A Word From Our Sponsor

We would like to salute our patron Walt and his 1958 Disney film White Wilderness who graciously staged and contrived the impression of a massive lemming suicide. Now back to our show.

(C) April 8, 2023 written by Mitchell Pluto

I would like to thank my friend, Richard Gessner for collaborating and creating some writing to interpret my painting

Ibou Ndoye My Paint Brush is a Walking Stick

MY PAINTINGS ARE 100% SOCIAL, IN THE SENSE
THAT THEY HAVE SOCIAL FUNCTIONS WHICH
ALLOW THE VIEWER TO DEAL WITH ALL THE SOCIAL
ETHICS OF MODERN AND TRADITIONAL LIFE.
THEY ARE THE SHORT STORIES FROM ORAL
TRADITIONS THAT TEACH, INFORM, AWAKE AND
COMMUNICATE WITH YOUR SUBCONSCIOUS.
IBOU NDOYE

All Glass paintings are done on found windows. Please Click Image to Enlarge

Born in West Africa’s most progressive capital city, Dakar, Senegal, glass-painting
artist Ibrahima Ndoye has combined modernism and traditionalism to create a style
unique to himself. Ibrahima, commonly known as “Ibou,” grew up as the oldest
child of a family of four boys in the suburbs of Dakar. Ibou’s mother made her living
as a dressmaker while his grandmother worked as a tie-dye artist. Regularly
surrounded by colorful African textiles and fabrics, it is not surprising that Ibou says
he “socialized with art and cohabited with colors” from a very young age.

Ibou began his career as a painter in the late 1980s during a period in Senegal
called the “Set Setal,” or clean-up movement. The movement encouraged artists to
embellish the environment by expressing themselves through murals on buildings
and walls
. It was during this time that Ibou painted several murals in the suburban
city of Pikine. Some of Ibou’s murals were selected to appear in a French-produced
documentary in 1990.

Eventually Ibou’s interests changed. Following a tradition brought from the Middle
East to Senegal one hundred years prior, Ibou entered and renovated the world of
glass painting. When the technique was first introduced to the Senegalese, the
subject matter was predominated by religious scenes- i.e. Abraham’s sacrifice,
Noah’s Ark, Mary and Jesus. It wasn’t until after Senegal gained its independence
from its French colonizers (1960) that glass painting expanded in new directions.
However, through the 1980s only those holding degrees in fine art dared to play
with the century-old tradition. These initial innovators tended to create images in
such a way that the traditional style was barely recognizable through their
abstractions.

It was in the early 90s that a third wave of glass painters surfaced in Dakar. People
like Ibou began to look back at the traditional style of their predecessors with a new
inspiration. Instead of painting traditional African scenes on clean sheets of
regularly shaped glass, Ibou started breaking and layering the glass to create new
textures and effects. The incorporation of various other materials including copper
wire, broken bottles, wood, bone, and animal skin began to appear in Ibou’s work
as well. Later in his life, upon relocating to America, Ibou took one step further by
mixing glass with plastics and other materials common to our modern environment.
It is not unusual to find Ibou stapling scraps of soda cans and detergent boxes onto
vibrantly painted CD cases portraying images of African women carrying jugs of
water above their heads. As the times changed, so did Ibou’s work, creating a new
style from an old tradition.

In the late 90s Ibou began exhibiting his work around Africa and Europe in local
and internationally touring shows. The Biannual of African Art hosted in Dakar
regularly accepts Ibou’s work for exhibition in a show titled “The Salon of Glass
Painting.” In 1999 Ibou expanded his involvement in Senegal’s art scene when he
started running glass painting workshops at the El Hadji Doudou Mbath Primary
School, and later at the Dakar YMCA.

In 2001 Ibou found himself on his way to join a friend in New England. For several
months Ibou taught painting classes at Allen Special Needs Camp for the disabled
in Bedford, New Hampshire. Later that year Ibou moved to Rhode Island where he
acted as an art instructor for a program entitled “Kids at Risk” run by the Urban
Collaborative Accelerated Program (UCAP). Ibou also appeared as a guest speaker
on the Cox Television production “Cultural Tapestry.”

Now Ibou resides in Jersey City, New Jersey, and regularly exhibits his art both
locally and internationally in addition to holding glass painting workshops at
libraries and schools. Ibou intends to continue promoting and expanding his artistic
vision through exhibition, education and cultural exchange.

Jaclyn Pedalino African Art Manager

When i paint i become blind and turn my painting brushes into walking stick ,then fumble until i reach where i want to be

Ibou Ibrahima Ndoye e-mail; Ibouart@gmail.com www.iboundoye.com

Featured photo: Pipe Smokers