“This Madness of the Heart” out in e-book and paperback!
The paperback 2nd edition of Madness is now available in the CreateSpace Store, and on Amazon! The Kindle format is also live on Amazon.
Here are some of the reviews coming in:
Midwest Book Review, Diane Donovan, Editor and Senior Reviewer
“Evangelical religion, supernatural forces, and romance seldom collide under a single cover, but This Madness of the Heart combines all three and more in a gripping piece that holds the rare ability to grasp and attract reader attention from more than one direction . . . Mood and setting are exquisitely placed throughout the story . . . the plot moves deftly with the skill of a thriller, the stealth of a cat, and the fine-tuned precision of personalities well developed.
“The result is a blend of supernatural thriller, romance, and mystery that will thoroughly engross anyone looking to break free of genre reads with a powerful journey through competing spiritual perspectives.”
IndieReaderReview: 4 1/2 stars
“An adventurous and richly drawn mystery, with the age-old primal conflict between love and hate at its core. Vigorous and lively, engaging from beginning to end, the lyrical poetry of Francisco’s writing carries just enough supernatural spookiness to add a delicious chill!
While Jarboe fits many of the nastiest stereotypes of the fundamentalist preacher, others – particularly his retired predecessor, Elmus Rooksby – show themselves as models of warmth, generous love, and human kindness.
Can Professor Miranda Lamden untangle the threads of a crime involving an old family curse, a secret religious fellowship, a business partnership gone sour, and family relationships embittered at their roots before it’s too late?”
Self Publishing Review:
“Francisco is an engaging writer, a fun narrative voice . . . great at establishing setting and individual characters. The hints of paranormal phenomena are intriguing throughout . . . The mood combines gothic with the present day, giving it a feeling of “True Detective” (first season), in which backwoods religion and real supernatural phenomena collide – a world where anything can happen. Professor and paranormal investigator Miranda Lamden is an exciting basis for a series . . . the rock through it all.”
Kathleen Eagle, New York Times Bestselling author of Sunrise Song:
“This Madness of the Heart is a wild ride through the dark hills of eastern Kentucky with Miranda Lamden, a professor of religion who spends her spare time studying arcane spiritual rituals–if not participating in them herself. Francisco fields an engaging cast of characters, and throughout she weaves a compelling pattern spun of the Appalachian wilderness and its people. The plot twists kept me guessing, all the way to the very satisfying ending. Fans of Joyce Carol Oates and Nevada Barr should relish this new series, and I look forward to more–the sooner the better!”
Nancy McKenzie, award-winning author of Queen of Camelot:
“Kudos to C. L. Francisco for an absorbing read and an original thriller, with intriguing characters and hair-raising plot twists (protagonist Miranda Lamden is solid gold)! This Madness of the Heart explores the genesis of hate and the power of forgiveness in a small college town in eastern Kentucky’s hill-country, where a haunting spirituality–both Christian and pagan–drives this fast-flowing mystery to an electrifying close. But beware: pick it up and you won’t be able to put it down again—I couldn’t!”
Gail Godwin, author of Evenings at Five:
“Blair Yeatts can certainly write!”
Jane Reads Blogspot:
“This Madness of the Heart is amazing . . . I haven’t read such a good gothic mystery in ages! I was intrigued from the beginning, and hooked from the first chapter. Even though there are many twists and turns in the plot, each time, I thought, “I did not see that coming!”
“I highly recommend This Madness of the Heart to all fans of gothic mystery and suspense—and particularly to fans of Barbara Michaels and Sharyn McCrumb.
I’ve been thinking a lot about how This Madness of the Heart (and all the following Miranda Lamden Mysteries) fit together with my Yeshua’s Cats series–and why I feel certain the two series can coexist as books by the same author. But since my reasons are more feelings and instincts than logic, I’ve had trouble putting them into words.
So I did what I often do when I need to make sense of something: I created a piece of art (below). After all, what good is an art therapy degree if you can’t use it to clarify your own confusion? If I’m lucky, by explaining the image I’ll be opening up what lies behind it!
So, what are you looking at here?
First, I chose a Hubble image for the background: “Interacting Spiral Galaxies” . . . surely ideal for this project, since galaxies don’t often interact–anymore than churchfolk and professor-sleuths! It felt like a propitious beginning.
Three interlocking circles fill the foreground. The center circle pulses with a glowing gold and green light; the Christian Chi Rho emerges from its heart.
What is the Chi Rho? Like most symbols, it has different meanings across cultures, but for me it’s a symbol used by early Christians in the first three centuries after Yeshua’s birth–before Constantine transformed it into an imperial banner (the cross didn’t emerge as a Christian symbol until after the year 500).
The Chi Rho gets its name from the two Greek letters that overlap to create the symbol: Chi and Rho, the first two letters of the Greek word Christos, or Christ. In the image above, the Greek letters Alpha and Omega are added. I like the visual effect of the Chi Rho better than the traditional Christian cross, probably because it has “rays” like the sunburst. Anyway, the central circle is meant to be the Christian faith–not the organized religion–but the living faith of all the individuals who hold themselves to be Christian.
The circle to the right is the cat Mari, from Yeshua’s Cat, turning aside from a path in a green forest to investigate the central circle. In her circle she represents all of the natural universe. Creation. Everything that exists naturally, apart from the intervention of humankind. This natural order also includes human beings, since they’re part of the universe–but not their civilizations, which (to my way of thinking) have crossed the line into something aggressively unnatural.
The totality of the natural world–as we know it on Earth–is flowing back from Mari’s search like the tail of a comet.
The circle on the left is where Miranda, my detective, lives. Her circle is the world of human civilization–urban, complex, multi-cultural, and often unsure exactly what they believe. Many, like Miranda, have roots in Christianity, but have turned away from the church. Spinning out from her circle is a spiral of different world religions. In her circle Miranda, like Mari, has paused to examine something about the Christian faith that has caught her eye.
Both Mari and Miranda live outside the Christian fold, and they approach it from opposite directions. Mari moves from the non-human, natural environment, Miranda from a detached, urban, academic world. Still, both find themselves intrigued by the center circle. Mari has the easier approach: Yeshua introduces himself by saving her life, and she joins him as a friend. But Miranda has been scarred by her Christian experience; she mistrusts the church and its agendas. As a professor, she sees all religions as examples of the human yearning toward the divine. Truth claims don’t enter the picture. She simply records what she observes, without making judgments. Her methods are catlike: she steps cautiously toward anything new, not committing herself, poised to slip back into the shadows if conflict threatens.
I knew a number of women like Miranda in my years apart from the church. Their worlds were full and rich, and they didn’t screen their experiences through a Christian worldview. Yet they were sometimes attracted by a light shining out from this tradition many of them had left behind.
. . . maybe the light shone through a person
a man like Elmus
or as comfort in the midst of evil
perhaps through the One’s presence in some crisis of their own
or simply in prayer and meditation.
But today we live in a world where it’s increasingly difficult to say, “I believe.” The language is lost. What does it mean to believe? Who are we believing in? People who live in the secular world can’t respond to most Christian overtures–because they don’t understand the words anymore. God-talk is becoming literal non-sense to those outside the churches.
People like Miranda are who they are, just as cats are cats. Each responds to life according to their gifts . . . but for some reason those inside and outside the churches are drawing further apart.
Perhaps we might learn from the effort, and love, we put into cross-species communication with our cats (and dogs, gerbils, birds, and ferrets) . . . and look at the incomprehensible human beings around us as if they concealed inner selves as delightful, unique, and full of surprises as a cat’s. It’s not really such a stretch.
I happen to find the lives of alienated Christians intriguing, perhaps because I’ve been there myself. And if the polls are right, their numbers are growing. Their honesty is often fierce, like their determination never to be taken in again by faux-Christianity and self-serving lies. Sadly we don’t have to look far to find the lurking predators they’re avoiding. And that’s what This Madness of the Heart is about.
Miranda peers into the light of Christian faith–but she looks from a place apart. Her own experiences haven’t shown Christianity to be that promised “light to the gentiles.” So she watches, examines, records, and considers. In the meantime, I feel privileged to narrate her journey.
Bringing C. L. Francisco and Blair Yeatts Together
I imagine two women walking a little apart in an autumn wood where filtered sunlight hangs in the air like rainbows cast by stained glass windows. They might be sisters, although separated by many years: one has dark hair with ruddy highlights, while the elder’s hair shines silver in the shifting light. Both are tall, with the easy gait of serious walkers, loose denim skirts swirling around their legs as they stroll. Each gazes at the wood intently, reaching out to touch the trees . . . a beech here, an oak there . . . eyes shining with pleasure. The same surety of a benevolent Creator’s love undergirds both, rising up through the fallen leaves like an unfailing spring. But there they part ways.
The younger woman knows herself wounded and angry, torn from her roots, unable and unwilling to return to them. Life for her is a trackless horizon, where she must make her own way among a maze of confusing choices,
. . . a life rent by the emptiness of years alone, of stubborn search and dead-end roads, a renegade among the certain, a voiceless stranger in the garrulous crowds.
The elder woman has made her peace with that old pain, accepted the paradoxes, and learned compassion for herself and the ghosts of her past. Her eyes dwell on the infinity of light surrounding her. She falls back into shadow only rarely, and when she does, she knows the light holds her still.
Yeshua’s Cats speak with the voice of the older woman. The Miranda Lamden Mysteries live in the younger woman’s world, overlaid with the hindsight of the elder. But they are both the creation of a single heart. I hope this post may help you bring them together. I’ll also say that, with the exception of a few creative details necessary to establishing a pen name, all Blair Yeatts’ memories and thoughts shared in posted interviews are C. L. Francisco’s own, although offered from the perspective of that younger self.
Blair Yeatts’ This Madness of the Heart was my first book, apart from a mammoth PhD dissertation and an unpublished memoir. I finished the original draft almost 20 years ago, as a way of venting my hurt and anger at the dirty tricks and character assassinations in the fundamentalist takeover of a conservative protestant denomination. As often happens in revolutions, a zealous minority overwhelmed a more moderate and less vocal majority, and then ruthlessly silenced those who disagreed with them. The previously loose-knit denomination had a cherished history of settling doctrinal disagreements locally: churches had simply split, becoming the 1st, 2nd, etc., churches in a given town. Dissent was in their blood, like the freedom of the individual believer. But this ultra-conservative minority targeted the whole assembly of churches in an iron-fisted power grab.
Once the coup was accomplished, dissidents had two choices: either bow to the doctrines of the new power elite, or leave the church. The denomination of my youth was swept away in a furor of self-righteous certainty. Pastors, professors, and church leaders were driven out. Hearts and lives were broken. Doctrine was narrowed, warped, and set in stone. Callings scorned and contracts withdrawn, women clergy left to find ways to minister among people with a wider view of God’s mercy. A few powerful men now controlled the hearts and minds of the denomination’s mostly oblivious members. There was nothing I could do . . . so I wrote a book.
Unfortunately, trying to read Madness’ original draft felt much like Harry Potter opening the screaming book in the Hogwarts’ library: the anger I’d poured into it flamed from its pages. I realized this at the time and set it aside—for almost twenty years—until I could return and treat it as a mere story. Then I wrote most of the anger out, leaving a fast-paced tale about a slimy charlatan with an honorary divinity degree in a haunted hollow in Appalachia. The story is admittedly over the top . . . vengeful ghosts don’t play feature roles in most grifters’ lives. But where evil thrives, its deadliest mass tends to hide beneath the surface . . . often masquerading as holiness.
I found myself alienated from the Christian faith during two periods in my life: first for the decade spanning college and my early twenties; second, beginning with the fundamentalist takeover and stretching across another 10-15 years. I still find myself at odds with much of the organized Church. I wrote The Gospel According to Yeshua’s Cat as an expression of my own faith in a Jesus of Nazareth who speaks with love and compassion, untouched by the legalism he challenged. A cat’s voice seemed appropriate for the task. The first book has now multiplied into four, with a fifth on the way.
The Miranda Lamden Mysteries have roots in those secular years, as well as in my lifelong love of mysteries, starting with Nancy Drew and most recently Charles Todd. They are not Christian mysteries. Neither are they “cozies” (emerging from a cozy mystery feels to me like struggling out of wad of cotton batting back into the realities of life). Ugly or not, if a thing is part of human experience, it’s fit to write, and read, about. Violence is part of life, and so are pain and tragedy; they belong in novels, and you will find moderate amounts in mine. But I also write about what I call “spirit” or “faith” or “redemption”—pick whichever word you like: without it the unremitting darkness of despair grinds human beings into something subhuman.
I write mysteries I’d like to read: novels of danger and intrigue, with depths of love and pain, where characters wrestle with despair and disaster, and fight their way through to the light. They surmount capricious hazards without toxic overloads of violence or sex. Spirituality and questions of meaning drive both cast and plot. I don’t strive for great literature, but for a read an intelligent mystery-lover would welcome at the end of a long day—and have difficulty putting down. I don’t guarantee happy endings, but I never end a book with despair and shattering loss of meaning . . . endings may be bittersweet, but they’re always suffused with hope.
If you’re a Blair Yeatts reader, would you like Yeshua’s Cats? If you’re a Yeshua’s Cats reader, would you like the Miranda Lamden Mysteries? Here’s my take.
Yeshua’s Cats are intended for a Christian audience, although reviewers have repeatedly assured readers that their appeal is much broader. The two most recent books, The Cats of Rekem, and Cat Born to the Purple, have both been chosen for Indie Reader’s “Best of” new book list for 2015 and 2016 respectively. But if you’re a devout atheist, or not at all spiritually inclined, I suspect you wouldn’t like them. If you’re a cat-lover you might leap all other boundaries and enjoy them anyway.
The Miranda Lamden Mysteries are full of spiritual matters of one sort and another, since Miranda is a professor of religion and an expert on paranormal phenomena . . . they’re for spiritually curious readers. But if you’re a conservative Christian who thinks preachers can do no wrong, you won’t like the first book. If you believe that you’re in possession of the only truth, and don’t care to consider anyone else’s perspective, you won’t like any of the books in the series. Like Miranda, I’ve spent much of my life in institutions of higher learning, and I’ve seen too many people convinced of the unassailable rightness of their own opinions, mistaking the echoes of their own thoughts for the voice of God. That way lies the Inquisition.
So why did I reverse direction and decide to claim these mysteries as my own? I think the presidential election made my choice for me: the tragedy of my denomination is now replaying on the national stage, and my mysteries have become appallingly relevant. In Miranda’s words, from This Madness of the Heart:
How had we stood by and let such a man amass so much power? Why were the good people of the town not fleeing the contamination of his spirit? How could they not sense the heart of hate beneath his harangues? Any amount of violence might erupt from the bloodlust JJ was whipping up among God’s elect. Religion! Why did the search for ultimate love so often end in hate?
“What does the Lord require of you, but to do justice, and to love kindness, and to walk humbly with your God?” (Micah 6:8)
I realize that choosing a side in a divisive political—and religious—controversy may alienate me from some of my readers. I hope not. But for me this has become a matter of conscience, and keeping faith with myself . . . as well as with my faith.
Freedom of conscience has always been our privilege in America, but it didn’t come free: it was bought with the lives of people desperate for liberty, and its defense lies in our hands today. I pray we will have the strength and integrity to preserve the freedom our founders entrusted to us.
Someone recently asked me if I thought there were any ties between religion/mysticism and gothic lit.
It’s an intriguing question! But I’d say there are virtually no ties between religion/mysticism/spirituality and gothic lit—at least not the friendly sort. But let’s define some terms. Any decent professor would do the same. These are my own, BTW, cobbled together off the top of my head.
Religion: an organized body of belief about the ultimate meaning of life, often involving religious professionals (priests or the like). Although a religion may also be a worldview like humanism or atheism that denies the existence of Absolute Being, when I speak of religion here I’m assuming belief in deity.
Mysticism: a worldview that believes human beings can and do experience union with Absolute Being. A mystic is someone who enjoys or seeks this union. Since mysticism is a life choice with serious spiritual discipline, it doesn’t easily lend itself to gothic lit. (Can you imagine a gothic novel about Saint Francis?)
Spirituality: personal/individual search for and experience of Absolute Being, including ritual practices. Spirituality is often part of religion.
Clear as mud?
Gothic lit has its roots in a backlash against the Age of Reason during the 18th-19th– centuries, when irrational, passionate, and supernatural aspects of human life began to explode into popular fiction. Gothic lit has gone in and out of vogue over the years since then, and today is often divided into horror and romance. Its most obvious elements are endangered females, villainous tyrants, “gothic” architecture/haunted ruins, paranormal phenomena, a sense of dread, and melodrama. Want more? The Internet will satisfy your every need.
I said relations between religion/spirituality and gothic lit aren’t friendly, because their purposes are at odds. A religion seeks to preserve its beliefs and institutional structure, and sometimes grow through missionary activity. Religions don’t take criticism or ridicule kindly, nor do they appreciate literature that extols what is to them sin and evil. Spirituality, while individual and personal, expresses the deepest yearnings of human souls—and human beings don’t like having their deepest experience cheapened and belittled, or questioned, either. Not that gothic lit inevitably does any of these things, but since it’s deeply rooted in anti-establishment (ie, anti-organized-religion) themes, it often does.
Take the paranormal—visions, psychic powers, the occult, vampires, etc. Look them up in any thesaurus and you’ll find them equated with devilry and black arts. It may not be PC, but religions like Christianity, Judaism, and Islam (which make up much of Western religion) tend to consider the paranormal evil. Let us never forget the Burning Times. Yet gothic lit often relies on the occult both for its villains and heroes. To make matters worse, the villains (and heroes) are often clerics who have fallen into unspeakable evil—which religious institutions don’t like to admit happens, and certainly don’t want romanticized where it does. But since an essential part of gothic lit’s appeal is playing off cultural taboos, institutional anathemas are often just good press.
In short, while gothic lit may be full of possibly “spiritual” themes and entities, it’s usually neither religious nor spiritual. Notice I say “usually.” There are always exceptions.
Here’s the problem: good, evil, right, wrong, and sin are finally judgments we make from behind a screen of invisible cultural and personal preconceptions—Christian, Vodun, or Atheist. Human beings can’t help it. Please don’t think I’m saying here that everything is relative and anything goes; check out the United Nations Declaration of Human Rights for my position on that! No, I’m talking about how we pronounce judgment on everything that is Other.
Which brings me to the heart of the matter: gothic lit and spirituality (as opposed to religion) don’t have to be antagonistic. Yes, vampires are evil. But does that mean that spirituality isn’t part of a vampire’s existence? Take Robin McKinley’s Sunshine, for example. Can’t we as human beings hold ideas in our minds “as if,” without passing a priori judgment?
I didn’t realize that I was writing a gothic mystery when I wrote This Madness of the Heart because I’d bought into cultural stereotypes that disparage “gothic” fiction as something vaguely nasty and predictable. When I wrote Madness, I wrote what I knew, and what I know is spirituality opening up unexpectedly in the midst of everyday reality. I wrote about fear, and violence, and bigotry, and hate, all meeting along borderlands of spiritual reality . . . and discovered I’d stepped into “gothic” space.
Mea culpa. I have no excuse. No dewy-eyed fainting damsels, no emotional excesses, no human sacrifices. Just fiction that overlaps action and drama with spiritual vision. Gothic lit.
. *An earlier version of this post was written by Blair Yeatts for http://www.cerebralwriter.com/blog
Official page for C. L. Francisco's new Gothic Mystery series!