Limited hardback edition.

Richard Ward’s Born of Blood and Fire is a study of the origins, history, practices, evolution and influence of the Petwo rite that was pivotal in the Haitian slave revolts and subsequent revolution. 

Petwo is concerned as much with magic and sorcery as it is with religious devotion; thus it continues to be perceived as dark, even evil, by many Haitians, as well as outsiders. Lurid tales of zombi, cannibalism and human sacrifice abound in the early literature. But the truth is complex and ambiguous; Petwo is neither black nor white. The Petwo rite is uncompromising and aggressive, particularly when contrasted with the gentler Rada, but as Richard Ward shows, this is for good reason:

In comparison with the Rada rite, Petwo only truly comes alive at night. That was the time when it forged its path in Haitian history, cutting the air like the crack of a rawhide whip accompanied by the ignition of gunpowder, as powerful spirits were called to help free the enslaved. Petwo is and always will be an incendiary rite.

Ward draws on over 20 years of contact with Vodou initiates to cut through the sensationalism, and  carefully addresses the misconceptions of Western practitioners to tell the story of Petwo as the unifying spiritual and magical impetus to the establishment of the first Black Republic in the Western hemisphere. From that time onward, Vodou and the fate of Haiti, both culturally and politically, would be intertwined. 

Petwo shares the same West African roots as the Palo traditions in Cuba and the Kimbanda lineages of Brazil, but aspects of Roman Catholicism, European Freemasonry, grimoire and Kabbalistic traditions, as well as the magic of the indigenous Taino people, have all been incorporated into the rite.

Richard Ward examines the origins, character and syncretism of the principal Petwo lwa, and discusses the figures of the oungan, manbo and bòkò, and the semi-legendary founders of Petwo. The book also covers initiation rites; secret societies; the Rara and Kanaval festivals; the lougawou (werewolf) and animal transformation; zombi; vèvè, of which 32 are illustrated; pwen; the magic of the paket; the sorcery of wanga, and traditional songs for the lwa.

The rites, pantheon and influence of Petwo now extend far beyond the island of its birth, and Ward’s study gives an account of the cult from its origins to the wild esoteric Vodou of Michael Bertiaux and the quantum Vodou of Dr Reginald Crosley; but also shows that the rites responsible for Petwo still exist in their original form in parts of rural Haiti.

The Aztecs of central Mexico had a rich philosophical tradition, recorded in Latin script by Spanish clergymen—one of the earliest transcripts being Huehuetlatolli, or Discourses of the Elders, compiled by Fr Andres de Olmos circa 1535. Novel in its form, the Discourses consists of short conversations between elders and young people on how to achieve a meaningful and morally sound life. These conversations bring to light the Aztec ethical landscape in brilliant clarity.

Their core values relied on collective responsibility and group wisdom, not individual thought and action, focused on a person’s actions in this realm rather than expectations of an afterlife. Never before translated into English in its entirety, and one of the first works to be translated from the original Nahuatl, the Discourses proves that philosophy can be active, communal and grounded not in a “pursuit of happiness” but rather pursuit of a meaningful life.

Paperback edition

Gordon White’s sequel to his acclaimed Star.Ships is a book of adventure and encounter, of optimism and healing. Ani.Mystic: Encounters with a Living Cosmos is, explicitly, a magician’s book, a dreaming book, one which aims to fundamentally shift the discourse within the western magical tradition. Gordon explains, ‘the sole preoccupation of this book is exploring and uncovering animism as a dangerous category of European thought…’

Gordon begins by giving the standard definition of animism as ‘the belief that the world is made up of persons, only some of whom are humans,’ before taking us with him ‘to its farthest epistemological hinterlands.’ In dialogue with teachers of Indigenous knowledge, spirits, angels, star people, saints, plants, and beast masters and mothers, Gordon weaves a new story of trans-species collaboration and custodianship.

To get to that point, he interrogates and dismantles a series of constructs: materialist-naturalism, the notion of invasive species, the nature-culture divide and the binaries of domestic vs wild and forest vs garden, and the concept of ‘animism’ itself. We are then shown what it means to think with Deep Time, with Country and in Ceremony. Solutions and best practice are drawn from dialogue with the cultures he partakes in and the disciplines of magic and permaculture.

Our journey begins in an airport hotel bar in Port Moresby, Papua New Guinea, and the story unfolds through encounters with forest spirits, shark gods and cities of the dead. From stone altars in Micronesia, ancestral Maori pâ, and Aboriginal songlines to lecturing on UFOs at the Guggenheim in New York and avenging angels in London, the journey gathers momentum. We experience songlines, fire storms and rain dragons in Tasmania, and are finally brought into ceremony with Ayahuasca in Peru.

Gordon is transformed through his encounters with a living cosmos, and in the Telling. In walking in the magician’s footsteps, the candour of his heartbreaks and triumphs, we are invited to come into right relation ourselves, toward the cosmic aim of mutual flourishing.