On a balmy evening in St James, Trinidad, I presented The Believers to an anticipatory audience, most of whom were devotees of the Spiritual Baptist and Orisa communities. It was a lively encounter where I fielded many pressing questions. The tenor was electric as some passionately debated some of the book’s content. It was the first of many similar scenes. I reminded the audience that the material was a narrative that captured the feelings, perceptions, and beliefs of those I interviewed and should in no way comprehensively represent the historical complexity of Caribbean religions. Spirituality, through the lens of many believers, is purely utilitarian. How can an otherworldly practice be employed to surmount life’s vagaries and challenges, is the overriding thrust of those interviewed. Here, faith takes on a sublunary meaning with largely economic and social implications. In many ways, a shadow society, a society within a society, is created by these practitioners who seamlessly, and clandestinely navigate the rules of normative and subcultural landscapes. This is the magical dynamic that I have attempted to capture. Although the backdrop is in Queens, New York, the experiences reflect our psycho-religious construct since the days of old. Here, Queens is a microcosm of a larger truth experienced in every clime and place. We have always held that unseen forces - supernal and demonic - can be propitiated through rites and rituals. Mastery of our surroundings takes on a Herculean quality. The occult, more than religious orthodoxy, is our best recourse. We create our own syncretic brew for maximum effect. By any means necessary, we aim to retaliate against enemies, imagined or real. We are determined to conquer every adversity. It has been over a decade since the first edition of The Believers was published. Much has changed in relation to my understanding of spiritual phenomena. While I have not made any structural changes, I added a note to the chapter, The Book of Ezekiel. While the biblical figure is viewed in hagiographical terms by believers, his visions continue to flummox even the most adept among us. I have also revised the subtitle. Real Life Encounters, I believe, best encapsulates the vibrancy of my interaction with practitioners as they detail their use of magical formulae to effect change. The Introduction and Epilogue demonstrate the extent this work continues to influence my belief, a belief worthy of sharing. The mind of believers has always intrigued me. There are those among them that are deft at the occult arts. They routinely breach the boundaries of the spirit world. They live true to the listen, ye are gods, as inscribed in psalm 82:6. They seek to transcend the limitations of self as they explore spiritism at its most granular level. Fascinating, no doubt, but does such an indulgence lead to peace and enlightenment? A few years ago, I met one of the interviewees whom I have since befriended. She was caught in a personal imbroglio. She sought a solution from an entity at a spiritual ceremony, but was hesitant. I dissuaded her. “Trust in God, pray, and let go; everything will work in your favour,” I advised. And she did. Had she gone, she might have been similarly rewarded, but at what price? A year after attending one of these rites described in this book, one
On a balmy evening in St James, Trinidad, I presented The Believers to an anticipatory audience, most of whom were devotees of the Spiritual Baptist and Orisa communities. It was a lively encounter where I fielded many pressing questions. The tenor was electric as some passionately debated some of the book’s content. It was the first of many similar scenes. I reminded the audience that the material was a narrative that captured the feelings, perceptions, and beliefs of those I interviewed and should in no way comprehensively represent the historical complexity of Caribbean religions. Spirituality, through the lens of many believers, is purely utilitarian. How can an otherworldly practice be employed to surmount life’s vagaries and challenges, is the overriding thrust of those interviewed. Here, faith takes on a sublunary meaning with largely economic and social implications. In many ways, a shadow society, a society within a society, is created by these practitioners who seamlessly, and clandestinely navigate the rules of normative and subcultural landscapes. This is the magical dynamic that I have attempted to capture. Although the backdrop is in Queens, New York, the experiences reflect our psycho-religious construct since the days of old. Here, Queens is a microcosm of a larger truth experienced in every clime and place. We have always held that unseen forces - supernal and demonic - can be propitiated through rites and rituals. Mastery of our surroundings takes on a Herculean quality. The occult, more than religious orthodoxy, is our best recourse. We create our own syncretic brew for maximum effect. By any means necessary, we aim to retaliate against enemies, imagined or real. We are determined to conquer every adversity. It has been over a decade since the first edition of The Believers was published. Much has changed in relation to my understanding of spiritual phenomena. While I have not made any structural changes, I added a note to the chapter, The Book of Ezekiel. While the biblical figure is viewed in hagiographical terms by believers, his visions continue to flummox even the most adept among us. I have also revised the subtitle. Real Life Encounters, I believe, best encapsulates the vibrancy of my interaction with practitioners as they detail their use of magical formulae to effect change. The Introduction and Epilogue demonstrate the extent this work continues to influence my belief, a belief worthy of sharing. The mind of believers has always intrigued me. There are those among them that are deft at the occult arts. They routinely breach the boundaries of the spirit world. They live true to the listen, ye are gods, as inscribed in psalm 82:6. They seek to transcend the limitations of self as they explore spiritism at its most granular level. Fascinating, no doubt, but does such an indulgence lead to peace and enlightenment? A few years ago, I met one of the interviewees whom I have since befriended. She was caught in a personal imbroglio. She sought a solution from an entity at a spiritual ceremony, but was hesitant. I dissuaded her. “Trust in God, pray, and let go; everything will work in your favour,” I advised. And she did. Had she gone, she might have been similarly rewarded, but at what price? A year after attending one of these rites described in this book, one