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(DE 127) "" Enigman , ; , 1943, ... "". , . . . . , . . , . , . , . Dr Jessup. Jessup UFO . , . , UFO , . . . . . , . . . . '

. . . ; . , . . , . . 3 . . 3 . , , , . (DE 173). , ' , . . . . . , . . , , . . . . , . , . .

(27 - 1 1943) . DE 127 306 1240 1520 . , "" . 1240 1900 . 380 . . ; . . 1925 , 1927, "" . . , . . , : DEPARTMENT OF THE NAVY OFFICE OF INFORMATION WASHINGTON DC 20350 2 3 July 1975 Over the years we have received innumerable queries about the so-called "Philadelphia experiment" or "Project" and the alleged role of the office of naval research (ONR) in it. The frequency of these queries predictably intensifies each time the experiment is mentioned by the popular press, often in a science fiction book. The genesis of the Philadelphia experiment myth dates back to 1955 with the publication of "The case for UFO's" by the late Dr. Morris k. Jessup, a scientist with a Ph.D. in astrophysics and a varied career background. Some time after the publication of the book, Dr Jessup received a letter by a Carlos Miguel Allende, who gave his address as R.D. #1 Box 223, New Kensington, PA. In the letter, Allende commented on Dr Jessup's book and gave details of an alleged secret naval experiment in Philadelphia in 1943. During the experiment, according to Allende, a ship was rendered invisible and tele-ported to and from Norfolk in a few minutes, with some terrible after-

effects for the crew members. Supposedly, this incredible feat was accomplished by applying Einstein's never-completed "unified field" theory. Allende claimed that he had witnessed the experiment from another ship and that the incident was reported in a Philadelphia newspaper. Neither the identify of Allende, nor that of the newspaper has never been established. In 1956 a copy of Jessup's book was mailed anonymously to Admiral Furth, the chief of Naval research. The pages of the book were interspersed with hand-written annotations and marginalia apparently made by three different persons as they passed the book back and forth among them. The notations implied a knowledge of UFO's, their means of mention and generally, the culture and ethos of the being occupying these UFO's The book came to the attention of two officers then assigned to ONR who happened to have a personal interest in the subject. It was they who contacted Dr Jessup and asked him to take a look at his book. By the wording and style of one of the writers of the notations, Dr Jessup concluded that the writer was the same person who h af0 ad written hi about the Philadelphia experiment. It was also these two officers who personally had the book retyped and who arranged for the publication, in typewritten form of 25 copies. The officers and their personal belongings have left ONR many years ago, and we do not have even a file copy of the annotated book. The Office of Naval Research never conducted an official study of the manuscript. As for the Philadelphia experiment itself, ONR has never conducted any investigations on invisibility either in 1943 or at any other time. (ONR was established in 1946.) In view of present scientific knowledge, our scientists do not believe that such an experiment could be possible except in the realm of science fiction. A scientific discovery of such import, if it had in fact occurred, could hardly remain secret for such a long time. I hope this provides a satisfactory answer to your inquiry. " " "", . . . , 1943

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: : ^Nocturnal^

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. , : : , -, . , , . . (, Esoteric Press ( 1993) Human, a complex instance (Esoteric Press , 1980) Out of Body Experiences (Esoteric Press , 1992) Communicating with your astral self (Esoteric Press , 1990) Sleep psycology (Usa Medical Press Association , 1998)

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: . . . Voodoo - Vodun, . : (The thruth and legents concerning magic , Published by Internal Matters) E , T , 1948 , M, 1966 ( , 1995) Online The Mystica , www.themystica.com Magic unveiled, Nick Kenclor ,1893 Manuscript

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) : , , . , . . , , , . , : . : . ( , .). , ! , ( , .). ,, : ( / , ). ( , ). , , , , ( playback Ellie Crystal , ). ,.. , ,.. . Poltergeists: poltergeists , . . : . , , ( ). , . ( ) ,

( : . ,, , . . , , . ouija () / (seance) . , , ouija ( "Oui" "Ja" ( . Hasbro Toys Inc. . /. , / . , ). , , , . , , . site www.mageia.cjb.net , . . , , . , , . , , ( . ( . , ) , . .

, , . , , ( , ) 2000 ( Gilgamesh - he Epic Of Gilgamesh). , . ,, o ... - Ghosts , visitors from the unknown , London 1958 ,Nexus Press References of Auric Entities , Jon Kilborn , 1970 Psycology studies in paranormal entities, Nick Green, University Of Ontario Canada

Poltergeist: Ex umbris reviviscimus

" . , . . , . . , . , Myers . poltergeist 'poltern '' ' geist ''. ( , .), . ,

. ( ) . ; . poltergeist , , 16 . 18 , .[1] Gauld Cornell ( 1970) 9% , 7% 2% . ( 1800 ) : 64% poltergeist , 58% , 48% , 36% , 24% 12% . , , , , , ( ) . poltergeist , . 20 , , ( Wright 1917 ). ! , 500 poltergeist , 8% 1% . , . 1930 Fodor poltergeist . , . , . Fodor , .

1938 Thorton Heath poltergeist , poltergeist ! , . . , ! Fodor, Roll ( ) . 116 . , . poltergeist , , . poltergeist . 24% 500 , . , , , . , : poltergeist; ; ; , poltergeist ; poltergeist. . , , , , , . poltergeist ( ) . ( )

, (4-7 c/sec), . poltergeist / ( , ). ( ) . . . , , . . , . . , . , poltergeist . , , . ( ) , . . , , , . - . poltergeist; ; . .

. . ( ) . - . (1969) 60 , . , , ! , 8 1972 , . , . , . , , . , . ; . Gauld Cornell, ( / ). , Stevenson . , . , . , , . , .

poltergeist , , : ) . ) . Moore B. E. & Fine B. D. Psychoanalytic terms & concepts. U.S.A. American Psychoanalytic Press, 1990. Watson L. . Watson L. . . , 1987. Watson L. . , 1976. . . , 1990. . (.. 1988) . , 1990. . . . , 1985. Guiley R. E. . . Anubis, 1994. . : ; , 1981. 2001. : . 3, 1998. [1] Scot (1584) , . "... , - . , , , , ..."

Ex Umbris Reviviscimus

' , ' Melville H. ('Mobby Dick')

. , , . 4 . () '' . ( ) () . '' , , () . (V) : , , . . ) (428-348 .X.) . ( ), , , , . , - - , " , , ' "; . 3, 25). . , 10 ( , ).

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. , . . . . . ( . : " [-': ' 1882] ' ' , ' ' ."), . '' (Blavatsky, Elliot Steiner) . Blavatsky , , . Blavatsky ' ' . Steiner , , , . (!) . 30 medium, , . , , , , . . , . , . . , , ,

. 20 190 . . ( ) . , . : ; ) , . . , 1450 .. 900 9000 . , , . . (, , ) (' ', ' ' ..). . , . Arysio Nunes dos Santos, ( ) . 1992 , -. (1912), Heinrich Schliemann ( ) . , . 1968, Mason Valente .

- medium - ( ) , . , ( Rand Flem-Ath) Piri Reis (1513) Kircher (1644), , , , . 11600 . : (;), . Elliot, Livraga ( ) .. . 12 , 14 5. Intiana Jones Koudriavtsef (1995) , . 50 , , , , . . ( ) , , , , . , ; ; ; ; V) . ( ),

, , -, , . . . , ; , , . , , . . ( -) . , . , , , . ; , , . ( -Jungians ) ( ) . , , ( 5 ), . , '' ( ). , - - . , '' . . ( ) .

. , ! ; , ( ) , . , . , . -Freudian . . ( ) . . -Jungian (Self). ( ) . , , . mantala , . , , (- / - / -). , - . , . , . ( ). . . . . ; . x umbris reviviscimus

Jacobi J. C. G. Jung. . , 1995. . . , 1989. Shuker K. The unexplained. An illustrated guide to the world's natural and paranormal mysteries. Dubai. Carlton, 1997. . . , 1998. Guiley R. E. . . Anubis, 1994. . : . 1, 19. . : . 25. 2001. : . 5. . : . 98. , 1981 . , 'Strange' (.7) '' (.23). : http://www.atlan .org

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( ) ... 1. , ; . 2 2. ( ) ( ) . . , ; , . , , . 8 . DNA Test , , test dna ( DNA ). test . , , H . , . !!! , , ( ). .

. , ... : . 22 . . encarta 99 : Information about the beginning of his seafaring career is uncertain, but the independent city-state of Genoa had a busy port, and he may have sailed as a commercial agent in his youth. In the mid-1470s he made his first trading voyage to the island of Khos (or Chios), in the Aegean Sea. " ", , . 1470 1. , , . , , , . . , , . , . , . , , ' . 2.

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Dogon Dogon, 5000 ( 1930 ) , . . , , . , ( , ), 1862. Dogon , , . 1940. , O Temple Nommos Robert Temple, , "The Sirius Mystery " (1976), Dogon: , : , Dogon, 5000 , , . : , , . . . Nommos , Dogon . , : , ( ), , 1862, Dogon. , Carl Sagan, ( ) Dogon, , . , Dogon , : Dogon

; , Dogon, . ( , Nommos), . , , , . , , , , , , ( -1,46 ). , Dogon , ( ). , . , , . , : Dogon , , !!! 1940, . 1995 ( Dogon), , ' . , . , . , . , . , , , Dogon? More info: Dogon, Matrix , (www.crystalinks.com/sirius.html). site , .

: beetlejuice , ' . , , , ! .' ( ) ,' , . : - , . , ""! , - ( !!!) - 1987 . . . "" 5 . "", .O ,' , . ... ; ., . ( ). - - ! . . ; , . . ., , , ( !)Are Apollo Moon Photos Fake? : , ; Professor: What REALLY happened out

there with Apollo 11? Armstrong: It was incredible, of course we had always known there was a possibility, the fact is, we were warned off!(by the Aliens). There was never any question then of a space station or a moon city. Professor: How do you mean "warned off"? Armstrong: I can't go into details, except to say that their ships were far superior to ours both in size and technology - Boy, were they big!...and menacing! No, there is no question of a space station. Professor: But NASA had other missions after Apollo 11? Armstrong: Naturally - NASA was committed at that time, and couldn't risk panic on Earth. But it really was a quick scoop and back again. NASA: : ; 11 11: ! ! , ! ! ; ! , . GREYS "" 5 , .. ! . . 1973 NASA . 3,5 GREYS . , Pi Ursa Majoris , 53 . , 1200 ! , , " "; . GREYS , 94% . , - - . , ( ), ( ..) , ( ). , , . .

1: (ISS) H ..., !!!- UFO , ISS ( !!! !), , , SDS! Space Docking Station(SDS): ; : ( ) . . , ... 2:Search for Extra Terrestial Intelligence(SETI): ,... . SETI . , GREYS! , . !: ! ! , (. ) GREYS SETI .; 765 . , ' . - -. ; . 1 . !!! !!! "" . 51 , ( g( )), . 5 5 . 3 . . BASE "NUMBER 1" Purpose: To Receive Space Ships of Different Kinds. This means that from here they also take off. Here Ships get prepared for longer trips, same as in our international airports. Surrounding this Base there is vegetation, half covered. Drop irrigation is used. Water can be found around

500 meters under the surface There is another space for living quarters. These are much more comfortable than underground Bases. The Greys are not too happy when they must do their "military service" on our Planet. All are being sent on a military mission for a certain period of time.Composed of: Staff stationed here: ET's - 500 Hybrids - 200 Humans - 17 ships needed for their own administration. BASE "NUMBER 2" Purpose: ARMY EXCHANGE Composed of: Staff for the management of this Base. 300 ET`s as doctors, specialists in debrief, trainers, spies, all highly indoctrinated themselves. 400 Hybrids for menial work. About 40 Homo Sapiens for interpretation of abducts. 5 GREYS: If a Homo Sapiens would ever come into this place, he would never leave it alive

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Vlad , Dracul . Dracula " Dracul" ( "a" ). To 1442, o Dracula Radu Murad 2. Dracula 1448, 1467. Dracula 1447, Vladislav 2. Dracula Wallachia 1456, 6 , . 1456 , , Poenari. , , Arges. , Dracula ( Bran Dracula, ). , , . . , !! , ' Dracula : . ) Elizabeth Bathory . Dracula . , Elizabeth Barthory! Elizabeth Barthory . Bram Stoker , , " " Sabine Baring-Gould , . Barthory , , ,( ). , , , ( ,). , , Csejthe, , . 650 . "" , , Bathory , , ! , Dracula .

: , , 1953 On-line Mystica,www.themystica.com Dracula Bartholy, www.draculascastle.com , , , 2001 The vampire book, Sabine Baring-Gould , o Mithic Press Worldwide

: El Ninio

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. , Loko Miruar ( ) , ? . . ; . ? 2 . - - , ? , . ; ; ; ; ; ; vampire; "" , . , ( ), . "". , . ? "" , , - -. , , , .

" " , . , . matrix " ". 3 . , . . ( vampire ). , . ; ; ; 4 "" . . . . - - . , , , , -- , . ? ; , , "". . . .. ( ) . LOVE U.

( ? ) . . . Dion Fortune Dion Fortune Dion Fortune Far journeys Robert a. Monroe Journeys out of body Robert a. Monroe Ultimate journey Robert a. Monroe Denning and Fillips

: Voodoo/Vodun ^Nocturnal^

Vodun( Hollywood " , , ") ' ,, Vodun ( , "" ) . [Vuntu] ( ^MAD^ aka ^Nocturnal^) "Vodoun" ( :Vu, Vodun, Vudu, Vodou) , Ewe/Fon.. , "Vodou" "n". "Vodoun" "Vodou" , () . Ewe "vu" (vudu) "Vodou". " " , , . "-n, -ou, -non" Fon/. : Vodun , Voodoo

o Vodun(Vodoun, Voudou, Vodun, Sevi Lwa) Voodoo. 3000 "" ( To, ). . Voodoo 19-20 , "" 1989 , - . Vodun 60.000.000 - -, , ( 95% ), ( ) , , Vodun Hispaniola. Vodun. , .( . . , , / , !). , . ,, -- , . Vodun.( , , , , , , , , ) Vodun . 1730-1790: Vodun . 1790-1800: Vdun . 1800-1815: Vodun (Toussaint Louverture, Jean-Jacques Dessalines Henry Christophe) 1815-1850: . Soulouque Vodun .

1860-1945: , Vodun 1940. Vodun(19 1945, Vodun Jelacrond) 1945-: Vodun Duvalier -Vodun - (America Fundamentalist Protestant against Vodun) 1975-: Vodun, Lwa Ogoun, ( James Layburn : The Haitian People, Bob Corbett , 1991) Vodun Vodun: To Rada , "" Vodun Lwas Petro( Congo) Vodun Lwas : , zombi( Rada Petro Vodun ,, . 2000 1,4% Petro Vodoun) Vodun Vodun: To Vodun , / Bondye/Bon Dieu Gran Met. Lwa Loa: ( , ) Bondye. ( ) . / Lwa . : , (-, - ). , , . : , . , Vodoun : i) , . ii) ti-bon-ange( petit-bon-ange= ): " " ( ) iii) gwo-bon-ange( gros-bon-ange= ): .

gwo-bon-ange , Lwa. E , Lwa , ti-bon-ange Lwa : Vodun houngans( ) mambo( ). bokor, Vodun . houngan , mambo bokor ( - : "" Vodun (Vodun hounfou in Haiti) , " " ). ' , : O hounganikan , ( ), Tanbu Ops ( operateur = ) . tanbu , . Tanbu-Ops : pappa( - ) , mamma( - ) / petit( - 30cm). , assortor( 3 4 ) , La Place( ) Hounsi, . mambos/houngans ( !), , ( kanzo) , ( ) ,, (, , , , ) , Vodun . Lwa , "" serviteurs(). (manje), ( ) Lwa. manje Lwa. E, , serviteurs . : lave-tet ( = ), kanzo( ) anson

. , poto mitan, . houngans mambos, (La Place, hounganikon, hounsi, tanbu-ops, ). , Lwa , Lwa ( Ghede , , , - , poto mitan) Vodun , . , , ( Vodoo). Lwas . Vodun ( Lwa - Vwgna , Lwa - Lwa( Agwe ) , : i) , ii) iii) ( ) iv) Lwa v) vi) vii) o T Vodun: . houngans veve(Ves-Ves) Lwa (Rada) (Petro). tambou ops o La Place . Veve houngans , mambo , hounsis ( ). ( hounsis) , Lwa. o Lwa .( Lwa ). ( ) Lwa(Petro) Lwa .

Veves (Ve-Ves, Ves-Ves, Ve-Ves) T Veves Vodoun poto mitan . (Rada Vodoun) (Petro Vodoun). Veves, : Lwa Veves: T Veves Lwa . . / Lwa . Talisman Veves: T Veves . . Veves , Lwas, , . Veves : Veves Vodoun . Veves , , mambo, houngan, hounsi, tambu op Veves: Lwa Veves, . Veves : ( Veve Noqua (Petro) ). O Lwa Vodun Gods in Vodun , Sk. Johnson Junior Legba / Papa Legba (Rada) Lwas , . , poto mitan ( Vodun) . . , , . Kalfu / Carrefour (Petro) "" Legba. O Kalfu , . , , . Vodun Kalfu . Ghede (Rada/Petro)

O ( ti-bon-ange). , Legba . , (=sex?). Ghede O Ghede . "" , . , . hounsi. , , . Ghede ( ) ( - - - ). . , Ghede Baron Samedi( : ), . , Baron Samedi. Ghede . . , Ghede , ( 4%, 1015% . Ghede). Ghede , . Vodun Petro Baron Samedi. zacca Zaka (Rada) Lwa Ghede, ' Ghede Zaka , Zaka !. Zaka . E . Zaka Ghede , Ghede . Zaka , , . , (, ) , . Dumballah / Dumballah Wed(Rada) -Lwa Vodun. , . , .

, . Dumballah , houngan mambo ( ) , . Ayida(Rada) E lwa- Dumballah , . ayida Dumballah Vodun (Dumballah , Ayida-) - O Dumballah Ayida . Agwe(Rada/Petro) Lwa- , . Agwe : ( , Agwe). , Agwe , ( ) . H Agwe Marasa. Ogoun(Rada/Petro) Lwa- , , . . : Ogoun sangue , Ogoun Feraille, Ogoun Badagris, . E . , , . A e9c , , , . rzulie(Rada/Petro) H lwa , , ' Lwa. H Erzulie , mambo hungans. M . . . Erzulie Dumballah, Ogoun Agwe ( Vodun) "" Zaka. , . , , ,

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Voodo K Voodoo, . Lwas Lwas. . ( ) Lwas . Erzulie, , Ogoun . , Gedde ( "" , !) Hugh B. Cave, ( ) A while ago I attended a voodoo service in Haiti at which a writer of Sunday features for American newspapers happened to be present. One doesn't often find outsiders at an authentic voodoo service. Getting into such a gathering is difficult without personal contacts, and the real thing usually takes place too far from the capital to be convenient for people spending only a short time in Haiti. There are "ceremonies" offered in or near Port-au-Prince for tourists, of course, but these are little more than folklore presentations staged for money. Real voodoo is a religion, concerned not with tourists but with the invocation and worship of gods and spirits. The service mentioned was in the seaside town of Petit Goave, about 45 miles from the capital on the Southern Peninsula. Rural slums line both sides of the main shipping district. The land is flat and dusty, except when the wetseason rains transform it into a chocolate pudding that smells rather cozily of donkey droppings. Many of the town's buildings are typically old-style Haitian, two-storied, unpainted, with wrought-iron balconies. Not the most pleasant country town in Haiti. Nor was the gentleman in question the most pleasant of visitors. Obnoxious in the extreme, he got into trouble first with his arrogance, then with his camera. A guest at a voodoo service is not expected to whip out a camera and start taking flash pictures any more than one at a church service in, say, New York would be expected to do so. Certainly not without asking permission first. Then because the gentleman spoke no Creole and could not understand what he was being told, he became even more arrogant and was asked to leave. Probably nothing much would have happened to him had he refused. In five years of residence in Haiti and many return visits I have met very few violent

Haitians. But he did leave, and later wrote a rather long article about what he had witnessed. A friend, happening to see it, sent me a copy. In this story our writer described the ritual dancing and singing at the voodoo service as "a wild sex orgy." The simple offering of a chicken as food for the gods was called "an unholy animal sacrifice," with so much about blood in it that his readers must have expected the newspaper page to drip all over them. Worse, he completely missed a really dramatic event that took place before his eyes. (Though he and I were the only non-Haitians present, I hadn't attempted to explain anything to him. He had come in late and seated himself across the peristyle form where I was, and then he began brandishing his camera. I thought it wise to keep my distance lest I be thought, by Haitian friends present, to approve of his behavior.) The service was one to Cousin 'Zaca, the patron loa of the peasant farmer. Normally this means a rather uneventful evening with touches of country humor. Some fellow is possessed by 'Zaca and, with a colorful sisal handbag draped over one shoulder, goes through the motions of sowing seed. (There isn't space in an article of this length to describe any voodoo service in detail; all I can hope to do is supply a touch of color.) My point here is that a second possession soon took place at this service, and arrival number two from the world of the spirits was the redoubtable Gede Nimbo, more often called Papa Gede, the guardian of the cemetery. Now Papa Gede is Death, and he is at all times a jokester, which is why he often comes uninvited to a service. He likes to strut around with two cigarettes in his mouth, a top hat and black coat on, and an outthrust hand eagerly tickling female bottoms. His favorite libation, almost always awaiting him in case he does show up, is a first-distillation rum called clairin in which red-hot peppers have been steeped for weeks until it's fiery enough to sear the gullet of a granite statue. So while our gentleman of the press was furiously taking pictures of the drummers, the dancers, the farmer who'd become Cousin 'Zaca, a boy about eight years old, sitting next to me on my bench, became possessed by Papa Gede and took off like Michael Jackson! I had been talking to this boy. He had come with his mother from a home in the Hills a few miles away. His name, he said, was Ti Bagay -- obviously a nickname, for it means Little Thing. He was so pitifully frail that he looked as though an ounce or two of anything alcoholic would probably kill him. Keep that in mind. When the loa mounted him - took possession of him, that is - the lad leaped to his feet with a wild yell an raced to the poteau mitan, the sacred central post at the base of which gifts are offered to the gods. As it happened, the houngan (priest) and his assistants at this service were people of foresight. Among the offerings was a bottle of Gede's favorite pepper-spiked raw rum.

Originally the bottle had held a fifth of Haiti's marvelous Rhum Barbancourt, and it was full. Also available for Gede if he came were a top hat, cigarettes, and matches. When Ti Bagay slapped the hat on his small head, only his protruding ears kept it from thumping his shoulders. He stuffed two cigarettes into his mouth and lit them with a flourish. Snatching the full bottle of spiked clairin off the concrete slab at the base of the post, he thumbed the cork out and began prancing around the peristyle. As I've told, Papa Gede delights in pinching female bottoms. Ti Bagay pinched away with equal enthusiasm. Gede gulps down his favorite drink which, by the way, when mixed this way, is called in Creole a trompe. Ti Bagay gulped it down, too. He emptied the bottle. And all the time he was doing this, our reporter with the camera was so busy with everyday other things that he couldn't see a genuine voodoo mystery unfolding before his eyes. Because Ti Bagay did not get drunk. Oh, he staggered a bit - perhaps as much from the speed of his dancing as from the trompe. And beads of sweat literally flew from him as he danced. And his eyes rolled at times. But he emptied that fifth of raw rum spiked with red-hot peppers and became neither drunk nor ill. It should have killed him, medics have told me. When the bottle was empty, Ti Bagay returned it to the base of the post, took off his top hat and coat, and calmly walked into the sacred hounfor at the end of the peristyle. But in just a few minutes he reappeared, returned to his place beside me on the bench, and sat down. "Ti Bagay," I said, "do you know what you just did?" He didn't. He was not even aware that he had left the bench. When I enlightened him, he at first seemed astonished, then delighted, that Papa Gede should have chosen him. He said he had never been possessed by a loa before. The service over, I made my way to the poteau mitan and picked up the trompe bottle from which the boy had drunk. There were a few drops of the fiery rum left in it. I poured them into my cupped hand and touched my tongue to the stuff, just to make sure. For hours afterward my mouth was on fire. Now if our gentleman of the press had written about that, instead of about "sex orgies" and "unholy animal sacrifices", he might have told his readers something about voodoo. But my hunch is that he already knew what he was going to write before he ever got to the service, because he'd been reading what other like him had written and was too mired in his own preconceptions to respond to the unexpected.

He wasn't the first, of course. He won't be the last. Lwas : Voodoo, Hugh, " " Voodoo. Lwas. , . Sc. White ( ) , ! houngans: mambos , . , Mamiandrata, "" . White "some of these people seemed to float in the peristyle. Everytime this would happen , we would keep looking for strings that supported them but we would not find anything! When we would ask those people after the ceremony, the only answer we would get is :'Lwas aident' - The Lwas help (in French)". Matto Soleil (o ): houngans ! , " " . : , Lwa, . , ( ) , "" . B/ : Voodoo Handbook of Cult Secrets Anna Rivas The Serpent and The Ramba. Wade Davis Secrets of Voodoo. Milo Regaud Voodoo & Hoodoo. Jim Haskins The Yoruba Religion. Conrad E. Mauge The Way of the Orisa. Philip John Neimark Santeria, African Magic in Latin America. Migene Gonzalez Rituals and Spells of Santeria.Migene Gonzalez A Dictionary of World Mythology. Arthur Gtterell Magic from Mexico. Mary Deune Dictionary of Cults, Sects, Religions and the Occult ,A. Mather & L.A. Nichols,Zondervan, Grand Rapids MI

Voodoo ,E. Belgum, Greenhaven Press, w zombies are made, E. Davis A brief report on african religions, Hugh B. Cave Afro-american religion system threatise,Sc. White , New Orleans University Haiti: Highroad to Adventure , Hugh Cave The Evil and Shades of Evil, Hugh Cave Haiti Singing, Harold Courlader The Drum on the Hoe, Harold Courlader sites www.vodun.com site Vodun "West African Dahomean Vodoun: Historical background," Voodoo: From Medicine to Zombies Le Peristyle Haitian Sanctuary

Iaveris Team

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