The Voodoo Estate!

We will, upon the new guardian's request, issue a named Letter of Authenticity with each piece from this estate, complying with the terms set forth to us by the estate's attorney.

Some Back Story 

This is one of the "seven mineral specific ritual spell boxes" named in her inventory which we recovered from the Main Altar of Healing.  They were assembled by a committee headed up by the woman they refer to as "Go Ask Alice" or Alice for short!

The Main Altar of Healing

  This Main Altar of Healing was what amounted to a small infirmary...of sorts.  A Cabinet of Curiosities in its own right, that was located in the east facing porched hall on the first floor.  It contained many unusual artifacts with alleged healing attributes, this Rose Quartz Ritual Spell Box among them!

She does indeed record some dramatic, if not always successful treatments that they performed.  Although, we must add, her record of successful treatment, although bizarre to many, had better than a 90% cure ratio, which, if true, is rather impressive. 

This box is named in her inventory with some history of it's creator, Emma Alice “Alice” Douglas Rutledge, who is named as a trusted nanny, witch, diviner, psychic and granddaughter of Mountain Mary, who was known to her from infancy and also known to those who frequented this estate as "Alice" and "Go Ask Alice." 

Other than scheduling and payroll entries, there is little more to be gained from the ledgers we recovered concerning Alice.

Go Ask Alice

Our own research revealed Alice's obituary on FindAGrave.com;

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In piecing together her journals, she tells a tale of the original American (1701) LiDiex and four of his sons traveling to the west in the late 1700's seeking natural deposits of silver and gold while making contact with the Natives to study their religious practices and establish trade.  Although there is much more to their story, what pertains here is Alice being the granddaughter of Mountain Mary and of being the "maker and author of magic of this box."

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The LiDiex

The research involved in this estate provides continuous fascination.  The LiDiex, were a multi-generational group of men known only as, "LiDiex" Their history in this country and to this estate dates back to 1701 when the first of them touched shore as a survivor and alleged saboteur of the slave Ship Henrietta Marie.  It is said he facilitated this disaster using egg shells, and certain folklore concerning egg shells corroborate this.

He then found his way to New Orleans to meet with the parents of the then infant grandmother of our priestess, Marie Laveau, and took up trade as a wood carver and furniture maker as would many of his descendants.

Their journals make claim that the father of the above mentioned 1701 LiDiex, "had been the Mullah to a Hui leader, a dealer in magic.  A political and military adviser who fell out of favor at court" and was later executed. His family was sold into slavery to Arab traders and in turn to white slave traders, which started the ill fated voyage that brought him to these shores.

In these journals it is alleged the father was born in the early 1500's and that he was executed just after his 178th. birthday!

Her journals note of many of the LiDiex as, "a skilled sorcerer, tactician, warrior, and, artist" who were all deeply involved in her works.

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Mountain Mary's Sacred Oak

Their journey west took at an odd route that had them outfitting in New York, New Jersey and Pennsylvania.  One of their first encounters was in Berks County, Pennsylvania where they spent over a year putting together comprehensive notes and collecting artifacts on what were called, "powwowers."  They made contact and friends with what may be the most famous of these medicine women, known as "Mountain Mary" to the English or, "Die Berg Maria" to the locals.  They tell us her real name was Anna Maria Jung.

Her home was in the Oley Hills near Hill Church, and still stands today.  A well known healer, herbalist, and early nutritionist whose book of spells was her Bible.  She was well known as a holy woman, and the first census in the late 1700’s lists her as an Abbess, indicating she had religious followers, or a church of her own.

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It was Mountain Mary who led them to the Sacred Oak tree which was the source wood for "The Magic Money Reap Spell Box" which we used successfully and passed along to another years ago.  The tree also still stands today in a grove of trees just off Friedensburg Road in the Oley Valley, of Pennsylvania.  It is a Chinkapin Oak that is over 500 years old that is steeped in Native American folklore.  Their journals tell us the source wood was taken from a dead part of the tree and that no harm was done to it.

They stayed at Mary's home in the Oley Valley for 13 months exchanging information, and, "comparing the use of the Bible for magic incantations in the manner of Thascius Caecilius Cyprianus."  These were techniques already known to them and handed down from the father of the 1701 LiDiex.

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Their 13 month study complete, they sent their collection of artifacts back to New Orleans where the uncut log of the Sacred Oak remained and mention of it does not appear again until 1883 where entries in the LiDiex journals tell of the manufacture of a, "brauche spelled box of reaping" (the Magic Money Reap Spell Box).

In 1884, the box was completed and its first use by the LiDiex family is noted as successful in 1885.  It should be noted, that they had amassed a fortune in gold, silver and oil trading shortly after that, all attributed to the use of that box.  We found no journal mention of the box again until 1916, when they mention the return of the box. 

 They apparently sold or gave the box away twice during that time, but it failed to deliver wealth to either owner and they gratefully returned it to them as, "cursed." 

But that was that box, and this is this one, so...

Back to this Box

Her journals tell us Alice made her boxes to be used in divinations and spell casting while she was alive and well after her death!  She instructed their clients to write letters of petition which she would leave in a box which would be answered by the spirit(s) of that particular box.  Whether "guided by the spirit(s) of the box," or their intervening on the client's behalf, her boxes she would answer in kind, reading them together during a future session with the client, "after the spirits had intervened and answered."

"Oft the healing, emotional, and financial needs are addressed by the spirits," according to one journal entry.

A fairly common noted occurrence with these boxes was an envelope with cash alleged to have been a spirit response.  On the face of it, it seems to make sense that the responder would have placed an envelope containing money in the box for a needy client, but they claim this is not the case, but that it was indeed, "spirit money" that had been left for them, which would be in keeping with the folklore surrounding her ancestor, "Mountain Mary and her Magic Money Reap Spell Box".

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Examination of the box reveals a handmade, whitewashed wood box, which is said to have been made from wood salvaged from a lightning struck estate pine tree.  It is hand painted in a pink bougainvillea motif. by Alice and it is also noted that Alice was responsible for much of the bougainvillea found on this estate and its secondary properties.  These strains still exist today on our own properties as we took cuttings from the estate and they propagated well over the years.

 The box is signed and dated, "Hand Made by Alice Rutledge 1965" and measures approximately 13" x 10 1/2" x 5".

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The Box Contents and Commentary

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Just as others before and after her, Alice was able to express herself with a rich palette of eclectic items provided by those associated with this estate.


Uncle Khoo's Ma Saep Nang, Phra Sant Yant, Sex Dream Ritual Cloth

 

Uncle Khoo

 

 

Her journals tell us of her being introduced to the attending monks of a close friend's funeral in Thailand in 1941 (the Khattiya Monk).  Their apparent senior member introducing himself as, "Uncle Khoo."  Through her interpreter he was introduced to her as, ‘Tok Raja’ who told her the Khattiya Monk's name was Balin Dith (her above mentioned friend), a Khmer who had saved his life in the jungle many years ago and had kept his promise of visiting him (Tok Raja) in Malaysia which he had done for the last time, days before his death.  She too was asked to promise to visit him in Malaysia, a promise her journals tell us she did fulfill three times prior to her own death.

 

Her journals do not add any information concerning this famous Thai, Chief Abbot of the Kelantan state of Malaysia, that is no already readily available, so there is no need for us to further burden this text with what you should research on your own. 

Her journals tell us it was five years later that she returned to Malaysia to visit her Uncle Khoo. 

Among the items she brought back from this visit were four ritual vests and six of these yant cloths which were personally blessed and given to her by Uncle Khoo as parting gifts.

 

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Ma Saep Nang Phra Sant Yant Sex Dream Ritual Cloth 

 

This is an original version of these sex ritual cloths, made by an unknown sorcerer monk sometime in the early 1940's.  It is an old depiction that is often copied and still sold today, but few, if any of the vendor's who have them are able to provide correct information as to the maker monk, their associated temple or Ma Saep Nang!

 

Our research leads us to believe the imagery is a Burmese, or Malaysian rendition of original Khmer origin made by a Thai or Cambodian refugee monk or Lersi.

 

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This is a sacred Pha Yant Mah Saep Nang cloth which is considered one of the most powerful love amulets ever created.  It is a sacred-charm cloth amulet with many alleged attributes but foremost known for its ability to increase sex appeal and convert enemies into friends.  Its main theme of a stallion having sexual intercourse with a young maiden is supposed to be obviously synonymous with the power of sex appeal.  It is a very powerful and highly potent symbol of sexual prowess and masculinity in Thailand.  The cloth is also covered with sacred spells to increase the power of the cloth amulet.

 

These cloths were created in strict accordance with ancient sciences.  They are made from the shrouds used to cover the deceased prior to cremation.  According to the Thai belief, the spirit of those that die may possibly depart the cadaver and possess those that attempt to remove the cloth.  The attending monk(s) employ powerful spells to ensure the departed soul becomes a positive force for the good of helping worshippers of the sacred cloth yants and not harming them!

 

This has always been an obscure and arcane practice, and today, very few monks create this type of charm amulet because the knowledge of how to do so is quickly dying as each generation passes.  These cloths are believed by many to possess miraculous power and are attributed as the most powerful of all love charms.

 

Her journals tell us she would use these, “over the pillows and under the pillowcases and, or place them under the sheets, mattress or bed for multiple blessings for relationships such as, love, sex appeal, fertility, charm, success and good fortune.  There are numerous Akara (spells) surrounding the core theme of one of the most potent symbols of sexual prowess and masculinity, Maa Saep Nang, the young female being fucked silly by horse cock.” (although this imagery is powerful it is not meant to be taken literally)

 

The exact history of the Ma Saep Nang Maha Sanae Wicha (Charm Magic) is not known but many scholars have evidence to suggest that it first originated in Burma and initially established itself in the Lanna kingdom of Thailand.  Little is ever mentioned about Burmese magic but it is thought to be equally as powerful as the much publicized Khmer magic.  It is known that Burmese kings imported large numbers of Sanskrit texts from India on topics such as medicine, alchemy, incantation, sex and astrology.  In Burma, these Buddhist wizards are practitioners of what is called the weikza-lam (path of occult knowledge).

This tradition still exists today in Burma, and the largest of the groups practicing this occult path is based in the city of Pegy, and is called the Manosetopad Gaing.  Like their Thai counterparts, this organization bases an interest in the occult on the powers attained by the Buddha on the path to enlightenment.  They also believe that the relics of the Buddha (Burmese dat-daw) (Pali dhatu) are possessed of a kind of majestic power that he infused in them through the force of his samadhi.  It is clear from reading many of the ancient texts that the Burmese magic is based on a much older tradition of Spirit religions and animistic world views

In fact Ma Saep Nang is only one of a series of four related (Sut Yot Sanae) images that comprise the original Maha Sanae wicha, the others being, Nang Song Wua Saep, (two bulls and female), Sam Noo Gin Nam Nom Meaw (three rats/mice drinking cats milk) this Maha Sanae Wicha was made famous by Ajahn Chum Chaikiri, and finally See Wua Gin Nam Nom Seua (four cows drinking tigers milk).

According to the popular legend of this magic a family that had a very beautiful daughter was made responsible for tending to a prime specimen male horse on a daily basis.  She eventually becomes very attached to the horse and actually falls in love and has a sexual encounter.  Her father who learns of this is so ashamed he kills the horse.  The end result is a dead heart for the young girl.  Essentially the Maa Saep Nang magic and yants are associated with strong and powerful lust and attraction.

One of her journal entries gives us this sacred spell or Khata to chant over these cloths;

 

Ohm Nang Kuwk Nang Gwang Kwang

Gwang Ao Sao Mar Ner Nang Ner

Mar Raew Mar Ruk Gun Roi Mern Ter

San Wun Gor Hai Mar Har Koo Ner Nang

Hark Yoo Fark Far Gor Hai Mar Har Koo Ner Nang Ner Nang

Hark Yoo Lai Mair Num Kun San Wung Gor Hai Lan Mar Har Koo Ner Nang Ner Nang

 

And goes on to tell us, “if you decide to walk this path you must fill you mind with nothing other then thoughts of the Three Jewels.  This will generate loving kindness toward the various grades of nats (here she refers to powerful nature spirits dwelling in trees, the earth, and mountains, the minor deities who preside over the use of magical incantations and diagrams, and medicine spirits whose domain includes the well-known herbs and minerals of alchemical lore).

 

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Some other entries warn of, "the uninitiated using the cloth during seduction or sexual intercourse.  This has led to painful, long lasting erections in the male and nymphomania in the female."

 

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Yant Magic

 

Our own research has shown all Yant, fall into the amulet category  known as Kruang Reang i.e. Objects of Magic.  These are sacred images of high age from past guru masters that are highly collectible and can command a high price on today’s market.  The symbolism they display are usually seen as tattoos known as Sak Yant, of the Khmer Sorcerer Monks, Muay Tai fighters, mixed martial artists and some celebrities today.  When this  intricate script is written on cloth it is known as 'Phra Yant'.  It is also etched on the soft metals used in Takrut's and on the many Thai amulets.

 

The word Yant itself comes from the old the Sanskrit meaning, 'a sacred geometrical design' and is usually accompanied with a written Khom script or set of characters which are linked to the prayer or katha.  The script is a combination of Khom, Thai and the Sanskrit language, which is a style of early Khmer wicha magic that has been adopted by Buddhist monks and Ajarns (civilian Brahmins) of Thailand, Cambodia, Laos and Malaysia.

 

In its form as a tattoo, (Sak Yant) it is much more than a fashion statement.  It is intrinsically linked to Buddha, Buddhist precepts and the guru master who created it.  The worshipper must truly believe and follow any instructions, as it is said the embedded wicha power may vanish if the are not followed.

 

Each design is unique in meaning and purpose as crafted by its maker, but follows a common theme such as bringing good luck and fortune, protection from harm and accidents, warding off evil spirits, love and attraction, power and success, great fighter, great lover, great talker etc.

 

In any of its forms, the sorcerer monk will chant his own form of incantation spell and ancient katha chant, at some point during the end of the process of making the yant, which concludes with Pao Katha, a blowing of the masters breath across the article to bind and activate the magical formula.

 

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  Her journals tell us one of Uncle Khoo's Phra Pidta amulets were given to one of her associates (1898 LiDiex) prior to his U.S Army deployment to the Pacific during World War II.  In one of his journal entries he tells of being shot in the face and stomach at point blank range by a pair of Japanese soldiers, the bullets falling to the ground after bouncing off of him.  He attributes his amulet Phra Pidta with saving his life.  The Japanese soldiers did not fare as well.  He was not wearing the amulets the day he was killed.

 

Similar stories abound in Thai and Malaysian police files and military veteran testimony.  Although early police files indicate the criminal, wearing or carrying a Phra Yant was attributed with invulnerability, speed, and/or invisibility, it did not take the police officers long to catch on.  More often than not, they carry them today!

 

All of this is a fascinating study of the cultural magic practiced in Thailand that we wholeheartedly recommend you research further.

 

 

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But Back to the Cloth

 

It does not appear to have ever been used, but rather stored by lining the box for all of these years.  It is in excellent overall condition with no damage, stains, repairs, etc.

 

The cloth measures approximately 14 3/4" x 20 1/2"!

 

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Bali Sterling Silver and Brazilian Shaman's Rose Quartz

 

The vast majority of the items in this box are made from Brazilian Shaman's Rose Quartz and two sources of Bali Sterling Silver.

More often than not, her metal of choice was silver as she notes, "Silver is the mirror of the soul related to the moon energies.  It strengthens connections of the astral and physical bodies.  A metal unmatched in its psychic energies and healing abilities, I have used it as a spell medium, to heal the speech impaired and to help public speakers achieve eloquence.  Induced into the drink, it has expelled the toxins that caused headaches, arthritis, intestinal and blood disorders.  More importantly it attracts, enhances and stores energies of gemstones, driving out negative energies the stone may have absorbed."

 

She tells us of the two main sources of silver she chose for these items;

 

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Sanur Pandai Sudra Sterling Silver

 

The LiDiex journals tell of their dealings with a family of, “Sanur Pandai Sudra” over a four year period of 1957 through 1961.  Some of these entries read, “a family of traditional Balinese smiths and sorcerers, descended from a long line of craftsman sorcerers of Sanur.  They are in possession of authentic, ancient Hindu lontars, (Holy inscriptions written on the leaves of the lontar palm) that tell of the mythical history of their arts.”

 

“They are known locally as pande mas, trained by the Gods."

 

“Although they are low caste sudra, they are sought out for their work in silver, gold and sorcery.  They claim to be direct descendants of Brahma.”

 

The word 'pandai' means both 'smith' and 'clever'.

 

Their journal and inventory entries attribute the silver they obtained from these, "Sanur Pandai Sudra.”

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Brazilian Shaman's Rose Quartz

Her journals and inventory also tells us the rose quartz carvings and beads were cut from rose quartz specimen obtained during her 1962 Brazilian Shaman artifact hunt.

Although she does not name them in her notes she solicited a handful of Brazilian holy men, healers, sorcerers and seers to act as guides to her party, and relinquish some of their precious finds usually in trade for guns.

She does write of this particular sourced batch of rose quartz as having a wide range of metaphysical healing properties.  She also writes, "this was a rare and powerful source of this versatile crystal. They  have proven to be excellent healers of emotional wounds, their positive energies bringing inner peace and an opening of the heart, so needed to reduce the resentments harbored in love relationships gone bad.  My clients have experienced a rise in their self esteem and worth and have learned to love and trust again from the calming of their emotional spirit caused from exposure to these energies.  They have proved quite helpful in healing during a period of loss, restoring balance and serenity so needed to deal with reactions from fear, anger, resentment and grief."

"Here is a stone whose energy directly relates to the heart chakra.  As such, it is often used as a healing stone for the heart, both physically and emotionally.  It brings comfort and eases depression and stress that are often the underlying cause of migraine headaches and addictions.  I often couple it with amethyst for healing."

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Divinations of Six and Three Votive Candle Holders

 

Their journals describe a form of preventative healing divination involving three and six of the rose quartz votive candles in these rose quartz holders.  A ritual which they often refer to as Roku-san.

Here was a term we were familiar with as Roku-san is a form of Onmyo Taoist Astrology.  Essentially, Roku-san is a method of calculation referring to one or two digits of your body’s nine areas called Hoshi-atari which are related to the nine traditional astrological signs in Onmyodo, each corresponding to the year of a person’s birth and used to create a horoscope that are labeled in numbers from one to nine.  When you divide your age by nine, the resulting numbers according to the diagram of your sex is where you are  in danger of injuring the same year when you did the calculation.  For example, when I divide the age of 24 with 9, the result is 3 (when rounding up the original result of 2.6666).  Now, when I compare my result with a male diagram of Hoshi-atari,  they need to be cautious about their left knee this year for that’s where the number 3 is located!

These results are brought to the shrine to receive “protective rituals of purification."

In the Sado Island of Niigata Prefecture, there’s a tradition called “Roku-sanno-toshi-yoke” where locals would buy a block of Tofu then hang it down in the bathroom's ceiling by a rope and seek out a Yamabushi (Shungendo priest) for the ritual.

While in Togura Town of Nagano Prefecture, there are stones at each side of Kashiwaiwa Temple’s entrance both called Rokusan-iwa where the one installed towards South is a male stone and the other one towards North is a female stone, conceptually similar to the En-musubi Stones in Kuzuharaoka Shrine (Kamakura City, Kanagawa Prefecture).  In the past, locals would offer a serving of rice porridge three times to the specific sex of stone stelle, as male locals offered to the female stone while the female locals offered to the male stone.

Sourced from: “Saishi-shuzoku-jiten (New Edition)” 2018, by Kunio Yanagita (1875 - 1962)

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How this was performed and what was chanted remains a mystery however due to damaged and missing ledgers.  She does tell us that pink (of course) votive candles were used.  She also tells us these were cut for her in Mexico shortly after her return in 1962.

The bottom of each of these has a piece of pink felt glued on to protect surfaces and this shows little to no wear or staining, indication to us that they were rarely used.

Each measures approximately 3.5" x 3.5" x 3", and weighs 2lbs.

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 The Pair of Carved Lotus Cone Incense Burners

Her journals and inventory also tells us these rose quartz lotus carvings were cut from specimen obtained during the 1962 Brazilian Shaman artifact hunt.  Although we thought they were meant to hold tapers, she tells us they are cone incense burners.

Each measures approximately 2 1/8" in diameter x 1" in height and weighs 61.1 grams.

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Rose Quartz Phallus 

 Her journals and inventory tell us the large rose quartz phallus was custom made for her in Mexico by an unnamed maker in 1929 and it was given to Alice in 1958.

 It was originally made as a companion piece to a board game recovered from her Main Guest Boudoir.  This was a luxurious suite where she was known entertain intimate overnight guests.

 The Game

 The game board and play were an erotic parody of the Victorian Mansion of Happiness Game.  The play and instructions were hand written in elaborate greeting cards that directed the players along an interactive erotic ceremonial game play that; "was enjoyed by all" according to the inventory entry she had made of the game.  The cards progressed the game play through a series of numbers obtained from the casting of dice.

When found, the game contained 110 of the called for game pieces.  These pieces were suggestive in themselves and corresponded with the directions of play.  All were hand carved from an assortment of quartz, rose quartz, amethyst, sodalite, lapis lazuli, carnelian, hematite and poppy jasper.

In our own inventory of the game and its pieces "The Crop of Cocks" were missing and the game was sold nineteen years ago without them.  The 'Crop of Cocks' game pieces were 20 small and four large gemstone phallus that were harvested by the player during the game and used in a more than suggestive manner with themselves and partners in play.  The game fit into a large, elaborate fitted wood case and the series of instructional cards dated to 1901.

 According to her journaled inventory, the game came into her possession as a Christmas gift in 1929 from the LiDiex and it is believed they had a hand in its making.

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 These Phallus' 

We unpacked this box from Uncle Waddy's Collection about three years ago, which sent us scrambling to retrieve the notes and ledger entries she left for us, having archived them years ago, thinking this box was an early unrecorded sale or lost to the ages.

Uncle Waddy and Chris spent those first nights at the estate, looting it, of which they still tell a rather exciting tale in itself, but that is, another story and not really related to these pieces.  Suffice to say, no one knew, or cared that they had helped themselves which according to my records, actually happened before we took possession, hmmmm.

   Here are the large and small rose quartz Crock of Cocks phallus' from her Mansion of Happiness game.

 Our initial assessment of these left no source of stone mentioned for them, but upon the latest search, after recovering this box from Uncle Waddy's collection which also revealed a few missing journal ledgers, and in these, the phallus are attributed to the rose quartz of Brazil, 1962.  Her notes also mention, "these boudoir game pieces are used for their extreme grounding power which allows present time awareness, useful for focusing on issues at hand."  Another journal entry concerning these items read; "connected to the body's center, it stimulates creative, emotional sexual energies within all five senses allowing a greater appreciation for one's body and sexuality with friends or lovers without guilt."

 ~!~

These are cut from lapidary grade rose quartz with some gemmy areas.  They are of fine cut and polish.  They display translucent to semi-transparent and it have a medium natural pink color.

The Big Boy measures approximately 7 5/8" in length x 2 9/16" x  2 7/16" at the base and weighing 1 lb., 12 oz., while its three little brethren measure approximately 1 9/16" in length x 5/8" x 5/8" at the base and weigh 7.2 grams each.




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Bali Sterling Silver and Brazilian Shaman's Rose Quartz, 108 Count, Khun Paen Japa Mala 

Her journals and inventory attribute this set of prayer beads as being custom made for Alice's Rose Quartz Box.

Using prayer beads as a meditation and invocation tool is a practice as old as mankind so it is no coincidence that they are found in use in almost every religion.  They are known to have physical, metaphysical and psychological effects on their users.  The beads are fingered in an automatic manner which allows one to keep track of how many prayers have been said with a minimum of conscious effort, which allows attention to be paid to the prayers, mantras or spells themselves.

There are three widely accepted uses for Prayer beads.  Repetition of the same devotional set, usually a large number of times.  Repetition of several different prayers in a pattern, interspersed with or accompanied by meditations and focus on a series of spiritual themes, as in Islam or Catholicism.

Prayer beads of precious and semiprecious stones have been made since ancient times with many having gained a special meaning for that culture.  The earliest form of prayer beads are, "Japa Mala" or mala, which translates from the Sanskrit as, "garland."  These are usually made with 108 or other number of beads divisible by nine.

Worn and carried with ceremonial garb it's use for keeping count while reciting, chanting, or mentally repeating a mantra, deity name(s) or spell incantation in repetition.

This practice is known in Sanskrit as japa, hence, Japa Mala.

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The Mala Components and Minor Commentary 

Sanur Pandai Sudra Sterling Silver

 Their journal and inventory entries attribute the ten assorted sterling silver beads used in this japa-mala as being obtained from these, "Sanur Pandai Sudra.”

 Unmarked, all test as .925 Sterling Silver Standard 

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Brazilian Shaman's Rose Quartz

 Her journals and inventory also tell us the one hundred and eight, 12.7 mm round rose quartz beads used in this japa-mala were cut from rose quartz specimen obtained during her 1962 Brazilian Shaman artifact hunt. 

 The beads are of fine grind, polish and pale pink color.\

~!!~

The Khattiya Monk's Muay Korat Mortified Buffalo Leather Nam Man Prai

 "Bound Khun Paen, Very Strong Charm"

Her journaled inventory goes on to tell us the Khun Paen amulet that serves as Guru to this japa mala is one of the many pieces of Cambodian origin given to her by a man she names as "the Khattiya Monk".  

"The Khattiya Monk" 

Once again, as her foremother's before her, she is in the midst of things.  Her journal entries involve her with a Cambodian Khmer Buddhist Warrior Monk in procuring arms to be smuggled into Thailand in 1940/41.  Their involvement lasted only sixteen months before he was killed by the French in Thailand.

Of note are the many entries made concerning their long conversations, she being fascinated by the contradictions of his Khattiya Warrior Monk philosophies.  In one of her journal entries she writes of observing his use of this amulet during a meditative prayer session in preparation for combat and later asked him about the amulet to which he is said to have replied, "This is Phra Khunpaen bound with the Buffalo in death with Nammanprai by a Muay Kurat Monk using the sacred tethers.  This took place during the first year of reign of King Rama the IV (1851) from an early sacrificial kill"

She goes on to explain that this is, "a rare talisman that may only be made from the hide of an animal which the monk has killed with his bare hands during a ceremonial conflict with the animal" and that "it contains a charge of ancient incantations which forever link it to the energy of the animal so one may assume its attributes during conflict.  Very strong magic, good, brave, you try!" At which point she said he gave the amulet to her.

Along with this amulet she received five more and three praciat charms made by the same monk.  Later journal entries reveal she wore these in more than one of her documented physical encounters where she was said "to have surely been wounded or killed, yet came away unscathed."

Her journals also tell us she was responsible for the recovery of his body and his traditional funeral arrangements, spending nine days in Thailand to accomplish this.  These are some of the journal entries she made during those nine days.

"He did not see death as the end of his life but as the end of a cycle of life, a passage from one stage to the next."

"His ritual was performed in proper tradition facilitating his journey to the next stage of his cycle.  His body was cleansed and clean robes were obtained before he was placed into his coffin.  His body, although traumatized was not defiled so as to affect his rebirth.  The body was kept indoors for seven days before cremation.  Monks attended him reciting sermon every eve at dusk alongside his casket.  And on the seventh day, his funeral procession was attended to by the priest, monks, and a handful of mourners who accompanied his remains to temple for cremation."

 After his cremation she claims to have collected his ashes and bones, which she had cleaned by the monks and returned with them for use in her own ceremonies.

~!~

But Back to the Amulet

It is a relatively rare Khmer Buddhist Warrior amulet made from armor like leather that depicts an image of Khun Paen. 

It has been Gold Blessed, and measures approximately 3 1/4" (with bale) x 1 1/2" x 1/2"

~!~

Phra Khun Paen

Their journals and our own research go on to tell us of the original oral tradition of Phra Khun Paen amulets which were discovered at Wat Ban Grang in Suphanburi Province of Thailand in 1934.  This discovery was made under the pagoda at the back of the temple from it being broken into by thieves.  The break-in revealed over eighty thousand assorted amulets with over thirty different imprints of “Phra Khun Paen Pim Ha Liam Ok Yai” (pentagon shape with big chest imprint) and their molds (phims).  This is not one of those amulets, but a look into the beliefs and practices surrounding, “Phra Khun Paen Pim Ha Liam Ok Yai.”

 Some of their entries read; “This is a tale of the legendary Khun Paen who lived between 2034 and 2072 (1491 to 1529).  He is the Ayutthaya warrior depicted in the votive tablets found at Wat Bankrang, Suphanburi Province, which were over one hundred years old when they were uncovered.  Khun Paen was born in Suphanburi Province (70 km. northwest of Bangkok) and grew up in the closed border Kanchanaburi Province." (this is the location of the infamous Bridge over River Kwai).  "He was disciple to Archan Kong, for magical studies who achieved early renown as a skillful hero, who won the high military rank of Khun from the king.  It is his life story that is told in Khun Chang Khun Phaen" (the epic Thai poem which originated from his legend.  It is one of the most notable works in Thai literature).

 "This is no image of Lord Buddha but the images of Khun Paen during the stages of his life.  His amulets were not produced by him, but made long after his death.  This initial hidden find of amulets in Suphanburi, were distributed by the temple monks and won fame throughout Thailand, Laos and Cambodia.  They continued to be made and blessed by mass gatherings of Magic Monk Masters of South East Asia who sang kahta to protect from weapons and exude sexual attraction.”

 "Khun Paen created the first Guman Thong.  This spirit son defended him against enemy spirits, bilocated them, acted as his spy in battle and during his gambling, being especially fond of cock fights, for which he took great pleasure in winning bets.  A master sorcerer and ladies man with numerous wives who used his magic of invulnerability, invisibility, to confuse the enemy march (a spell the LiDiex later names as the labyrinthine field), and change the leaves of the trees to become angry wasps!  A master of formula and mantra with supernatural power that stuns enemies, shape shifts him, opens locks, and break chains.  He could cast sleep to an entire enemy camp, and convert sheaves of grass into invulnerable spirit warriors.  But it is his love formulas that captivate women."

 "It is from his miracles that his Archan's make Khun Paen as amulets we use for protection against deadly weapons and just naturally attract the opposite sex.  Wear Khun Paen and you will be trusted, respected and admired and gain success in all that you do."

 ~!~

 Unfortunately, we cannot definitively attribute this amulet to any particular monk or temple's production run.  In consulting experts, the described process used to make this amulet is archaic and was a process that began with the first Khun Paen amulets, and possibly with the first Khuman Thong, although, none are known to exist.  They would have been made by roaming forest monks, not directly affiliated with any temple.  It is, as she and her associate describe, made with rendered by chewing buffalo hide which would have been cured in corpse oils (Nam Man Prai).

 In later journal entries they note of these amulets, “It is a common characteristic of Thailand's magic to grant the ability to go unnoticed, thwart attacks of weapon and magic and always providing a sense of well being.  Simply hold and gaze upon the image from time to time."  

 "Understand, that it will possess you to some extent and influence your judgment."

 "This is not a Buddha, but a Yin and Yang charm.  It is a charm that originates from ancient Cambodian magic."

 "When traveling, it will protect you.  It is a match maker, and will provide you with sexual partners.  It responds well to two red candles chant ceremonies."

 According to one of her journal entries, “They offer multiple levels of protection."

 ~!~

  Gold Blessed

This amulet also bears the residual of 22k and/or 24k gold leaf sheets (pit tong) that were used to perform a blessing ritual called "Na Na Tong."

 The LiDiex journals tell us, "Na Na Tong is a great charm.  It brings with it what the Thai calls Metta mahansaney and mahaniyom (to be well liked, have great charm, attract business, attract the opposite sex, provide protection and bring good luck)."

 ~!~

 All of these have been hand knotted and strung together with dyed red yak sinew to form this one hundred and eight Count Japa Mala measuring approximately 31 1/8" in overall length.

 She writes of the acquisition of a large quantity of this sinew from a "Chinese healer and talisman maker known for and sought for his works," purchased at the Namche Bazaar of Nepal in 1928.

~!~

Bali Sterling Silver and Brazilian Shaman's Rose Quartz, Healing Ritual Skull Necklace

Her journals and inventory also attribute this ritual skull necklace as being custom made for Alice's Rose Quartz Healing Spell Box.

~!~

The Necklace Components and Minor Commentary 

Sanur Pandai Sudra Sterling Silver

 Their journal and inventory entries attribute the large, ornate ess clasp and seventy-three assorted sterling silver beads, bead caps, cone and spacers used in this necklace as being obtained from these, "Sanur Pandai Sudra.”

 Unmarked, all test as .925 Sterling Silver Standard 

~!~

Brazilian Shaman's Rose Quartz

 Her journals and inventory also tell us the fifty-three assorted rose quartz beads used in this necklace were cut from rose quartz specimen obtained during her 1962 Brazilian Shaman artifact hunt. 

They consist of eight, 6.35 mm, twelve, 7.9375 mm, twelve, 11.1125 mm, nine, 14.2897 mm and a single 15.875 mm round beads, along with three, 4.7625 x 9.525 mm faceted rondelle, and eight 1.25" x 13/16" x 1 1/16" skull beads!

The beads are of fine grind, polish and medium pink color, AAA grade.

 All of these have been hand knotted and strung together with dyed red yak sinew to form this ritual skull necklace measuring approximately 31" in overall length with a secondary back strand that measures approximately 4" in length.  The necklace weighs 10 oz.

 She writes of the acquisition of a large quantity of this sinew from a "Chinese healer and talisman maker known for and sought for his works," purchased at the Namche Bazaar of Nepal in 1928.

~!~

Bali Sterling Silver and Brazilian Shaman's Rose Quartz, Healing Ritual Hearts Necklace

Her journals and inventory also attribute this ritual healing hearts necklace as being custom made for Alice's Rose Quartz Healing Spell Box.

~!~

The Necklace Components and Minor Commentary 

Sanur Pandai Sudra Sterling Silver

Their journal and inventory entries attribute the large, ornate applied disc and ball heart clasp and fifty-one assorted sterling silver beads and spacers used in this necklace as being obtained from these, "Sanur Pandai Sudra.”

 Unmarked, all test as .925 Sterling Silver Standard 

~!~

Brazilian Shaman's Rose Quartz

 Her journals and inventory also tell us the thirty-eight assorted rose quartz beads used in this necklace were cut from rose quartz specimen obtained during her 1962 Brazilian Shaman artifact hunt. 

They consist of fourteen, 7.9375 mm, twelve, 11.1125 mm, round and six 11.1125 mm, faceted round beads, along with six, 7/8" x 3/4" x 5/16" heart beads!

She tells us that, "the heart shape is a symbol and embodiment of love, this is especially so when worn as adornment."

The beads are of fine grind, polish and medium pink color, AAA grade.

~!~

 All of these have been hand knotted and strung together with dyed red yak sinew to form this ritual healing hearts necklace measuring approximately 24" in overall length.  The necklace weighs 85.2 grams.

 She writes of the acquisition of a large quantity of this sinew from a "Chinese healer and talisman maker known for and sought for his works," purchased at the Namche Bazaar of Nepal in 1928.

~!~

 These rose quartz crystal polished chips are, "remnants from a cutting", of the Brazilian Shaman finds she brought back from her 1962 artifact hunt.

Each is a 34" continuous strand of polished Rose Quartz chips of fine polish, strung on mono filament.  The chips are approximately 7.94mm wide. 

 

Of these she also writes, "wrap with two, the palm, three to point, clenching with two to palm, this spells well for directional left hand work."~!~



The Six, Bali Sterling Silver and Brazilian Shaman's Rose Quartz, Healing Ritual Mala Bracelets

From Left to right, top to bottom as shown above, we have;

1. Eight 12.75 mm round rose quarts beads with an assortment of nine beads and toggle clasp attributed as Sanur Pandai Sudra Sterling Silver, strung on red sinew.

Approximately 7 1/8" overall length, weighs 37.3 grams.

2.  Thirty 4.7625 x 9.525 mm faceted rondelles and a single 6.35 mm round rose quarts beads with an assortment of 40 beads and spacers with a straight bar toggle clasp attributed as Sanur Pandai Sudra Sterling Silver, strung on red sinew.

Approximately 9 1/4" overall length, with a 1" guru strand. weighs 21.8 grams.

May have been made as an anklet.

3.  Five 7/8" x 3/4" x 5/16" heart beads with an assortment of 23 beads and spacers with a straight bar toggle clasp (marked 925) attributed as Sanur Pandai Sudra Sterling Silver, strung on red sinew.

Approximately 8 1/2" overall length with a 3/4" guru strand, weighs 35 grams.

~!~

Bottom Row, left to right;

4.  Six 12.75 mm, seven 6.35 mm round and six 4.7625 x 9.525 mm faceted rondelle rose quartz beads along with an assortment of 9 beads and spacers with a straight bar toggle clasp attributed as Sanur Pandai Sudra Sterling Silver, strung on red sinew.

Approximately 7 5/16" overall length, weighs 24.5 grams.

5.  Ten 4.7625 x 9.525 mm faceted rondelle and ten 6.35 mm round rose quartz beads along with an assortment of 21 assorted beads and spacers with a straight bar toggle clasp attributed as Sanur Pandai Sudra Sterling Silver, strung on red sinew.

Approximately 6 5/16" overall length, weighs 13.7 grams.

6.  Twelve 12.7 mm faceted round rose quartz beads along with an assortment of 13 assorted spacers with an applied rope handle bar toggle clasp attributed as Sanur Pandai Sudra Sterling Silver, strung on red sinew.

Approximately 7 5/16" overall length, weighs 34.9 grams.

~!~



Brazilian Shaman's Rose Quartz Skulls

There are three rose quartz skulls in the box.  The largest and smallest are shown in the photo above.  The largest is the palest of the pinks and is of fine cut and polish measuring approximately 2" x 1 7/16" x 1 5/8" and weighing 88.1 grams. The next in size, not shown in this photo, is also of fine cut and polish with a bit more pink to its color.  It measures approximately 1 15/16" x 1 3/8" x 1 5/8" and weighing 82.5 grams,  Lastly is the smallest of the lot (shown center above).  Also of fine cut and polish with strong pink color, it measures approximately 1 5/16" x 7/8" x 1 1/8" and weighing 30.1 grams.

~!~

Brazilian Shaman's Rose Quartz Ta-Wats 

 

Her journals and inventories go on to tell us the four rose quartz rabbit carvings (one shown above) in this box are also cut from Brazilian Shaman's Rose Quartz.  She names these as "Ta-Wats invocation tools," and proceeds to attribute the introduction of this Native American Hare God to the religious pantheon worshipped by those associated with this estate to, "Moh-tau-hai'-to-ni-o," who provided most of the obsidian recovered from this estate.

 

This man she names as, "Moh-tau-hai'-to-ni-o," she also describes as, "an Ute, Black Smoke Shaman," whom she alleges lived with her in hiding from 1934 to the time of his death in 1952.  Her claims of his being, "a smoke shape shifter," are noted numerous times in her journals as she alleges he used this ability to spy on her behalf.

 

~!~

 

 

Ta-Wats

 

Her journals tell an interesting tale, told to her by Moh-tau-hai'-to-ni-o of the silver and obsidian he brought to them, being gifted to him, every year, from the time of his twentieth through his twenty-third year by the Hare God, Ta-Wats, and, it should be noted, she built a small outdoor shrine to Ta-Wats for Moh-tau-hai'-to-ni-o's use.

 

Hares have long been spoken of and depicted in the ancestral mythologies of the world.  They are seen in mythologies of fertility, bravery, cunning, stealth, the celestial skies, sun and moon.  Their depiction is seen in ancient coinage, hieroglyph's, seals, pottery and many oral histories,

 

The mythology of hares is similar to the fact that most ancient cultures have a flood and creation myths, and while we will probably never know what led to this mythology, the fact that wild hares lived in proximity to people, perform unique and uninhibited courtship dances, are extremely sexually active in the spring and are active at night, might all be factors.

 

Of his obsidian, it is alleged that they will, "fulfill your hunger and provide an abundance of what is necessary," according to one journal entry.  In another she writes of the ceremonies used to, "invoke Ta-wats to guide my smoke."

 

By far the most interesting entries describe the use of arrowheads, made with the same sourced obsidian, having, "smoke shaft and feather," claiming that she and her associates were able to invoke these Ute deities into the smoke (incense, sage smudge, pipe, or cigar) to form a shaft that would cause the arrow or lance to take flight and always hit it's intended target.  The arrowhead materializing back on the altar, sans shaft when the spell was completed.

 

There are no entries that indicate that these were used against a human target, but a number of them do name the targets as known race horses that our research has shown came down with a malady during a race, losing, and allowing her favored long shot to win.  It should also be noted that much of their income was derived from high stakes gambling.

 

~!~



The pair of Maneki-neko pictured above, are also cut from the Brazilian sourced rose quartz.  They measure approximately 1 5/8" x 1 1/4" x 15/16" and weigh 39 grams each.

Maneki-neko

From Wikipedia, the free encyclopedia, for the most part...

 

The Maneki-neko, literally meaning "beckoning cat," is a common Japanese figurine (lucky charm, talisman) which is often believed to bring good luck to the owner.  In modern times, they are usually made of ceramic or plastic.  The figurine depicts a cat (traditionally a calico Japanese Bobtail) beckoning with an upright paw, and is usually displayed in, and often at the entrance of, shops, restaurants, pachinko parlors, laundromats, dry cleaners, salons, and other businesses.  Some of the sculptures are electric or battery-powered and have a slow-moving paw beckoning.

 

Maneki-neko come in different colors, styles and degrees of ornateness. Common colors are white, black, gold and sometimes red. In addition to ceramic figurines, Maneki-neko can be found as keychains, piggy banks, air fresheners, house-plant pots, and miscellaneous ornaments, as well as large statues.  It is also called the "Chinese lucky cat" because of its popularity among Chinese merchants.

 

The name Maneki-neko can be interpreted as a waving cat or a chant of a chant.

 

Common Features

 

The cat is depicted seated, traditionally holding a koban coin, with one paw raised in a beckoning gesture.

 

Gesture

 

To some Westerners (Italians and Spaniards are notable exceptions) it may seem as if the Maneki-neko is waving rather than beckoning.  This is due to the difference in gestures and body language recognized by some Westerners and the Japanese.  The Japanese beckoning gesture is made by holding up the hand, palm down, and repeatedly folding the fingers down and back, thus the cat's appearance.  Some Maneki-neko made specifically for some Western markets will have the cat's paw facing upwards, in a beckoning gesture that is more familiar to most Westerners.

 

Maneki-neko can be found with either the right or left paw raised (and sometimes both). The significance of the right and left raised paw differs with time and place.  A statue with the left paw raised is to get more customers, while the right paw raised is to get more money.  Hence it is also said that the one with left paw is for business and the right is for home.

 

Some Maneki-neko feature battery- or solar-powered moving arms endlessly engaged in the beckoning gesture.

 

Colors

 

Originally, the Maneki-neko is in white, but over the years with the combination of Feng Shui, different colour variations were born.  The original white colour is to get good luck and overall good fortune, while black is to ward off evil, red is for good health, yellow or gold is for wealth, and pink is for romance.

 

Composition

 

Antique examples of Maneki-neko may be made of carved wood, stone and metal, handmade porcelain or cast iron.

 

Origins

 

It is commonly believed that Maneki-neko originated in Tokyo (then named Edo), while some insist it was Kyoto.  Maneki-neko first appeared during the later part of the Edo period in Japan.  The earliest records of Maneki-neko appear in the Buko nenpyo's (a chronology of Edo) entry dated 1852.  Utagawa Hiroshige's ukiyo-e "Joruri-machi Hanka no zu," painted also in 1852, depicts the Marushime-neko, a variation of Maneki-neko, being sold at Senso temple, Tokyo.  In 1876, during the Meiji era, it was mentioned in a newspaper article, and there is evidence that kimono-clad Maneki-neko were distributed at a shrine in Osaka during this time.  A 1902 advertisement for Maneki-neko indicates that by the turn of the century they were popular.  Beyond this the exact origins of Maneki-neko are uncertain.

 

Some have noted the similarities between the Maneki-neko's gesture and that of a cat washing its face.  There is a Japanese belief that a cat washing its face means a visitor will soon arrive.  This belief may in turn be related to an even older Chinese proverb that states that if a cat washes its face, it will rain.  Thus, it is possible a belief arose that a figure of a cat washing its face would bring in customers.  In his Miscellaneous Morsels from Youyang, China's Tang Dynasty author Duan Chengshi (803?–863) wrote: "If a cat raises its paw over the ears and washes its face, then patrons will come."  Statues of cats washing their ears (though very different in style to Maneki-neko) have been found as early as the Northern Wei Dynasty (386 to 534 AD).

 

There are many legends about the birth of Maneki-neko, of which the most popular is the legend of Gotoku temple.  In the 17th century, a poor monk lived in a small temple in Tokyo.  Although his life was very difficult, he shared his own meager meals with his pet cat, Tama.  One day, Lord Nakaota Ii of the Hikone district was on the way to hunt when suddenly a storm came, and he had to seek safety under a big tree near the temple.  Sheltering there, he noticed the cat, Tama, raising one paw as if waving him to the temple.  Curious, he left his cover and headed for the temple to have a better look at the strange cat.  As he did so, a lightning bolt destroyed the tree he had just stood beneath.  Nakaota was so grateful, he became the patron of the temple, repaired it to become more spacious and in 1697 renamed it Gotoku temple.  When Tama died, he was buried in a special graveyard for cats.  In the temple, a statue of Maneki-neko was made to commemorate this special cat that has been revered ever since.

 

Alternatively, according to a folktale the operator of an impoverished shop (or inn, tavern, temple, etc.) took in a starving stray cat despite barely having enough to feed himself.  In gratitude, the cat sat in the front of the store beckoning customers, thus bringing prosperity as a reward to the charitable proprietor.  Ever after, the "beckoning cat" has been a symbol of good luck for small business owners.

 

In Popular Culture

 

Modern Japanese superstition suggests that keeping a talisman of good fortune, such as the Maneki-neko, in bedrooms and places of study will bring about favorable results and life successes.

 

Because of its popularity in Chinese communities (including Chinatowns in the United States)] the Maneki-neko is frequently mistaken for being Chinese in origin rather than Japanese, and is incorrectly referred to as a "Chinese lucky cat" or jinmao ("golden cat").  This cat is also prevalent in China domestically.

 

The Pokémon named Meowth is based upon the Maneki-neko.  Unlike traditional Maneki-neko who hold the Koban coin, Meowth has the coin projected from its forehead.  Meowth can fire this coin as a projectile weapon with its signature move Payday.

 

Netta performed her song "Toy" in front of two walls full of Maneki-neko at the Eurovision Song Contest 2018.  She won the competition after collecting 529 points at the final.

 ~!~





The Six Thai, Sex Magic Amulets

The six Thai amulets shown above are all love, and luck, Sex Magic amulets.  All are classified as INgang Eper, Black Magic amulets which is not to be confused with evil Black Magic.  All except the single Palad Khik (second from the left top photo). are categorized as Sut Yot Sanae images that comprise the original Maha Sanae wicha by the Thais, others being, Nang Song Wua Saep, (two bulls and female), Sam Noo Gin Nam Nom Meaw (three rats/mice drinking cats milk) this Maha Sanae Wicha was made famous by Ajahn Chum Chaikiri, and finally See Wua Gin Nam Nom Seua (four cows drinking tigers milk).

All of these are sexually suggestive invocation tools meant to promote and stimulate love, fertility and the powerful magic energy generated during sexual encounters.

~!~



The Erzulie Freda Vèvé Soapstone Boxes
and their contents

Her journals and inventory tell us the pair of soapstone heart boxes are 1959 Haiti bringback souvenirs she bought from a local open air vendor during her visit.  She also tells us the they are Erzulie Vèvé boxes spelled to hold the hearts of Erzulie.

Marked Haiti by the maker, these handmade lidded boxes measure approximately 3 1/4" x 2 7/8" x 1 1/4" and weigh 5.98 oz. each.

~!~

Erzulie Freda 

 

Her journals tell us, “this is the Rada aspect of Erzulie.  She is the spirit of love, and beauty, and it is She we feel in such pleasures as jewelry, and other luxuries, as well as the dance.  She is the Femini embodied, with all of Her associated behaviors which are ruled by jealousy, and those possessed by her will intercourse with any man and treat women as rival." 

 

"She is a most powerful and beneficial of L’wha, yet terrifying and demanding.  As such, She requires one pay respect of our ways, but She is easily invoked and when summoned She is a powerful L’wha whose presence renders poison and evil magic useless against us.  She offers luxury and wealth to those who serve her and enjoys mating us with lover, or in the renewal of love.”

 

 

~!~

 

 

The image of Maria Dolorosa Del Monte Calvario is an image of the Virgin Mary with her heart pierced by swords. Literally, the Sorrowful Mary of Mount Calvary, often surrounded by jewels and flaming hearts, or milagros in the shape of hearts. Depicted with a sword piercing her heart, She is the Patron Saint of the Congregation of the Holy Cross and of the state Mississippi. Her Feast day is September 15th.

 

 

One of the images associated with the Seven Sorrows of Mary, Maria Dolorosa evokes the suffering of a mother for the death of her child, and the suffering of the Mother of Mankind for the sins and sorrows of the world. Our Lady Maria Dolorosa is the image of The Virgin Mother Mary as she witnessed her son Jesus Christ crucified on Mount Calvary. Her devotees call on Her for healing from sorrow and disappointment, especially in love, for drawing a healthy love into their lives, or for nourishing broken dreams.

 

 

Our Lady Maria Dolorosa is always depicted with an expression of deep sorrow and a sword piercing her heart. She wears the traditional Marian colors of white and blue, with a gold halo around her head.

 

~!~

and their contents...

Rhodolite Garnet and Pink Sapphire Faceted Heart Gems

~!~


The Rhodolite Garnet Heart Gem 

According to her inventory, the single 9.525 x 7.9375 x 4.7625 mm, 2.25 ct., faceted heart rhodolite garnet gem was carried in an amulet around the neck of an unnamed visiting monk and given to Alice upon his departure.  This entry is dated July 10, 1954.

 The gem is of fine cut and violet/red color.  This single gem was recovered from the white box.

Of rhodolite garnet she writes; "vivid dream stones of past life remembrance.  These are energies of love and life that enhance these within us.  It cleanses and renews, comforts and protects, doing well for those in need of self respect and courage."

 "Assuredly dream work stones that have been aggressive in past life recall with strong tendencies to formulate love and bonding."

 "The stone draws happiness and is an aid to sexuality sharpening perceptions to allow creative energies to whet the sexual appetite.  If worn during cycle it will help to control a bad months flow."

~!~


The Ceylon Tomb Pink Sapphire Faceted Heart Gems

 

Found in the gray soapstone box, her journals and inventory tell us this pair of faceted heart cut sapphire gems were cut from material with an interesting history.  She tells us they were cut from one of the many specimen of sapphire rough she brought back from her 1930 foray into Ceylon.  In entries beginning on March, 10th., 1930 she arrives in Ceylon.  Her spies have found an ancient tomb she has been searching for and under the guise of a Government sponsored hunt she is able to loot it.  It is apparent from these entries and the corroborating items recovered from this estate that they had thoroughly looted it.

She goes on to tell us she "cultivated" these stones for many years before having a handful of them cut into gems by one of her New York, practitioner, follower, makers.  These are two of the resulting gems she had commissioned to be cut in 1958 by the New York, practitioner, follower and gem cutter she names as, "Jew George," who had been used extensively by her long time friend Maya Deren, who had introduced them.  Many of the loose gemstones and those set in jewelry we recovered from this estate were attributed to his gem cutting skills.

She also notes that many of the spells she used to enhance the energies of these stones were completed during this gem cutting and polishing.  In numerous entries she writes of leaving these stones "to charge by moonlight."

Her notes indicate these gems have a wide range of powerful metaphysical properties (all good) with entries that read; "divine attraction energies of love and loyalty they are prophetic in nature as they dispel the energies that cloud the mind of the ability to perceive in all realms.  Inspirational, at the least, they inspire cosmic awareness and psychic clarity."

 

"The pink Sapphire affords emotional and psychic protection."

 "All colors are wisdom stones, yet a sapphire's color betrays its unique properties of magic and vibrational energy."

 "The pinks are lovely, soothing crystals that align the heart and mind.  They heal the wounds of the past allowing one to develop the courage needed in interacting socially."

 "The pinks bring clarity, kindness, intuition, spiritual insight, protection, strength, good fortune power and wise judgment."

 "It is a soothing stone for the dead.  It calms angry spirits whose anger is born of frustration of not being able to communicate when there is a need of fulfillment before they are able to move on."

~!~

These gems are of fine cut and polish with an intense pink color and very good brilliance.  Although they view eye clean face up with numerous inclusions viewable under 10x loupe magnification the most noticeable of these which 'Jew George' did an admiral job of hiding, along with the other inclusions of these gems, in the crown facets and the star pattern on the table of the gems.

Looking through 50x magnification we find other inclusions which natural sapphires are known to have.  Even the best stones are not expected to be free of inclusions.  So much so, that an inclusion free sapphire is justifiably viewed with suspicion as it usually turns out to be a synthetic stone or glass.

The best clarity grade for sapphires is “eye-clean,” which means no inclusions are visible to the naked eye.  In this case, the stones qualify, in our humble opinion.  Such was the gem cutting ability of Jew George.

When evaluating sapphires, the size, number, location, and overall visibility of the inclusions are taken into consideration.  Inclusions are the natural consequence of the sapphire crystal's growth, and will vary with their source origin and treatment, if any.  The inclusion types have different implications in the stone’s visibility and flash.  Most inclusions can be seen with the naked eye, while others require magnification.

Inclusions are a sure way to detect if a sapphire has been treated.  Heating at extreme temperatures changes the internal characteristics so much that it is quite easy for a trained gemologist to determine if the sapphire has been heat treated.  The filling of cavities and fractures within a stone can often compromise the sapphire’s clarity.

Natural stones being more rare, durable and valuable then synthetic or treated stones makes the presence of inclusions a guarantee of a natural stone.  50x magnification revealed networks of tiny tubes that were once liquid filled that resemble human fingerprints which are so named fingerprint inclusions.  They are formed when sapphires re-crystallize to partially heal a fracture zone.  These types of inclusions are fairly common in sapphires, but because they are small, they are not likely to negatively impact the quality of the stone.

There are also natural rutile silk inclusions.  These inclusions in a sapphire actually improve the color of a stone.  These are the fine, rutile needles that create the sleepy transparency of the gem.  Silk is an example of an inclusion that adds value to a sapphire and not all of them have them.  In moderate amounts, the highly reflective rutile needles scatter light within a cut sapphire, helping to illuminate a stone’s darker facets and enhance its brilliance, as they do in the case of these stones.

The gems are evenly matched for color and size measuring approximately 7.9375 x 7.9375 x 4.8 mm, 2.08 cts., each

 

Our price for this pink sapphire gemstone is $375.00/carat x 4.16 carats = $1,560.00 USD.

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It is certainly a remarkable box with an extraordinary provenance that is much nicer than the photographs have been able to depict.

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We have been contacted and visited by a number of people who were interested in the items from this estate since our first batch was listed. 

Among the buyers have been known psychics and practitioners.  More than one, after adorning themselves or handling their purchase, stated "this is a woman of power!"  Many of our customers, after receiving items from this estate have reported dream contacts and other unexplained phenomenon.

Unusual, authentic Voodoo Priestess Estate piece and at a bargain price!

This is truly a rare opportunity to own anything with attributes to this estate.  The majority of this estate is now gone.  Most of what we had left, and it was considerable, has been split up and sold to a couple of private, foreign collector practitioners and will never be available to the public again.  We made the decision to do this as we have had some pretty strange visits from even stranger individuals and there have been enough unexplained phenomenon going on in the warehouse where her things were kept that many of our employees refused to go in there.

The pieces offered and sold here are some of the few remaining pieces that will ever be offered to the public.

Nice addition to any collection, wardrobe or decor, displays really well.

Really doesn't get any better than this.

There are 75 photographs, so please give them time to load, and enjoy the listing.

Buyer to pay $0.00 for Insured Shipping with Tracking and handling.

Rest assured your order will be carefully packed to withstand the onslaught of the most deranged of UPS or Postal Workers.

International Buyer's, Please email us for a Shipping Quote.

Payment is due at listing end. Check our other listings, and sign up for our newsletter as new items are usually listed daily.

©Text and Photos Copyright 2001-2024 bushidobuce, all rights reserved.

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The eight pink votive candles shown are not original to this estate, but included as lagniappe, along with some Rose incense cones (not shown) to get you started.

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