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Welcome my dear friends. Enjoy your visit and share your thoughts. Thank you, much love

Saturday, 3 May 2014

Body Mind And Soul - Spirituality And Science

Body Mind And Soul - Spirituality And Science,
Energy, Creation A

Published on Aug 28, 2013

In this episode of body mind and soul I will be be looking at science, spirituality and the links about the two. It is Important to understand that accepted scientific knowledge may change due to progress so some day my argument may be proven wrong or hopefully more correct.


What is extremely important to note is that all science apart from quantum mechanics is used only to better explain the Idea rather that to be a basis for it, as quantum physics is the only scientific branch that can really connect with the spiritual science. Point made simple: science and spiritual science would be completely separate if it wasn't for quantum mechanics. I am also giving a look at various possible links between spiritual science and string theory, but called string 'theory' for a reason, although the mathematics of this theory is sound, experiment to validate it are still a thing of the future. That is why I left string theory out of the argument.

Further on I expand the argument to the universe, or rather the energy that created it, as being conscious.





For more information I will have a page on my blog dedicated to the subject. Here I hope to start accumulating knowledge regarding the subject, It will be updated any thime I have something new to share.


Here are some additional sources that I regularly visit for some inspiration :)

Spirit Science 10 ~ Math of God

http://www.youtube.com/watch?v=HIXcq_...

The channel for Ask Teal
http://www.youtube.com/user/TheSpirit...

Hi dear friends and followers I thought this video would be a great follow up from yesterdays posting. Enjoy the read and the video and feel free to share your thoughts with us. It is greatly appreciated. Thank you

My apologies I could not get a a video with subtitles but here is a bit more I found in text through a little more research

___________________________

• The bottom line is that almost nothing is known about how our brains “produce” consciousness. The idea that neuroscientists are just several years away from explaining consciousness in terms of material brain processes, or anywhere close to creating “self-aware” or even just “sentient” robots through a successful Artificial Intelligence (AI) program-- is utter fantasy.

(Note: the above section on powers of consciousness is adapted and excerpted from my larger essay on Consciousness, posted at the Science & Spirituality section of this website; see that original article for more anomalies and for endnote references.)
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Now, there is a “higher-mind” or what might be called the psychic “soul” aspect to our personality or consciousness which deserves to be distinguished out from the “normal” or “lower” mind. Some of this entails simply going more deeply into aforementioned aspects of certain normal mind functions, such as delving so deeply into memories that, with or without the aid of hypnosis, one taps into full-blown past-life memories. Or else going so deeply with certain kind of creative visualization and/or creative channeling that one begins to access information from paranormalpsi sources in what has been termed ESP or extra-sensory perception. This can take the form of remote viewing (“seeing” distant places, without the use of eyeballs and normal light-refraction off visible objects), telepathy, clairvoyance, precognition (“knowing aspects of the future”), retrocognition (“knowing aspects of the past”), discernment of discarnate “subtle-plane” personalities (ancestors, ghosts, devas, spirit guides), etc.

At this higher-mind or psychic level it becomes obvious that we are each more than just a distinct, discrete “bodymind”—rather, we are soul personalities that evidently don’t ever die and can have access to states of “nonlocal consciousness” that deliver paranormal forms of information about other places on earth, other planets, other (subtler) planes or realms of being, other time-periods for these locales, and so forth. And, along with this paranormal power of knowing or information-collecting can come paranormal powers of doing such as healing and remotely influencing beings, objects, the weather, destiny—either for the better or worse. This last area, of course, is the domain of white magic or black magic.

As souls, we are capable of a much wider array of experiences than when we are identified merely with bodily and (lower) mental aspects of being. We can associate with multiple levels of manifestation, from the earth planes to the highest heavens, and all kinds of subtle realms in between—pleasant or unpleasant.
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Beyond the dynamics and manifestation of body-mind-soul is Spirit or Open Awareness. If we are to use the word carefully and strictly in a meaningful way, in line with what so much of the Perennial Wisdom “Great Traditions” would suggest, we can say that Spirit is the domain of authentic spirituality, beyond mind and magic, beyond space-time, beyond structure and parts, beyond energies, no matter how subtle, celestial or heavenly, and beyond any form of egocentricity or selfishness.

The various Perennial Wisdom Traditions would say that Spirit is none other than the God-Self, Absolute Awareness, Transpersonal Consciousness, Atman-Brahman (Self-Reality), Buddhata (Buddha-nature),Shunyata (Openness-Emptiness), Dharmakaya (Truth Body), Tao(Source/Way), Purusha (Divine Person). This is the Divine Self-Nature, the “I Am That Am,” sheer Isness-Aliveness-Awareness, what Hindu Vedanta tradition calls Absolute Being-Awareness-Bliss (Sat-Cit-Ananda), what Jewish mysticism terms the Ain Sof (Ein Soph, Boundless Divine No-thing), what Muslim Sufi mystics call al-Haqq (the Divine Truth) or Dhat (Absolute Essence).

Being truly Absolute, nondual or non-relative, there is only one Spirit or Awareness here, Infinite and Eternal. This is the One Spirit that wondrously, magnificently conjures up the cosmic play of multiple phenomena, the one Spirit that dreams this Divine Dream of a universe. This Spirit, in truth, is the One Actor playing all the “soul-roles,” the One Self displaying as all selves, the One Being manifesting in the disguise of all beings.

In sum, while there are many souls, there is only this one, nondual Self or Spirit or Divine Reality, call this whatever you wish.

That this God-Self or Buddha-Nature can emanate a world of such endless variety—from the subatomic quarks to the periodic table of chemical elements to complex molecules to living cells to large cell-clusters-in-the-form-of-organs to the bodies composed thereof (from worms to whales to humans) to the various conscious minds and souls associated with these bodies—what a wonder! What a fantastic, amazing wonder!

Let all body-mind-souls praise this single, nondual God-Self from Whom all blessings flow and from Whom all beautiful and bewildering manifestations emanate. Allelujah! Alhamdulillah! Jaya Jagadeesha Hare!


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Friday, 2 May 2014

Deathbed Visions, DMT & Consciousness


Deathbed Visions, DMT & Consciousness 
Reflections on Life and the Beyond Andy Dilks


Posted by Cindy on April 29, 2014 at 9:34am
Deathbed Visions, DMT & Consciousness – Reflections on Life and the Beyond Andy Dilks

Waking Times 


Tunnel of light



In recent years in the West there have been a number of studies in which people on their deathbeds are asked what it is they most regret about their lives. An Australian palliative nurse, Bronnie Ware, conducted one such study of patients in her care – she spent several years looking after a range of people in the final 12 weeks of their lives and kept a record of their dying epiphanies, publishing them in her book, The Top Five Regrets of the Dying. Ware spoke of their astounding lucidity and identified five common themes which recurred over and over. These were:

That they had lived their lives true to themselves.

That they hadn’t worked so hard.

That they had the courage to express their own feelings.

That they had stayed in touch with their friends.

That they had allowed themselves to be happier.


What emerged is a pattern of conformity – both to those around them and wider society – which ultimately prohibited them from leading a truly satisfactory life in which their own dreams and ambitions were fully realised. From the treadmill of everyday work to the way in which we adopt our persona to suit the demands and expectations of others, these regrets are as predictable as they are a sad reflection of the skewed priorities which tend to dominate Western culture. At the same time they reflect something of a pessimistic approach to viewing life and death, focusing on the absence of something positive instead of an appreciation for the goodness that actually existed.

By contrast, Japanese documentarian and film-maker Hirokazu Kore-eda approached the idea of reflecting on life from a different perspective, asking hundreds of subjects from all walks of life – many of whom were not facing imminent death – to choose one cherished moment from their past which defined their lives. The result is a whimsical celebration of life in all its beauty and diversity, which also demonstrates how much people tend to fictionalize their past, with rose-tinted nostalgia heavily influencing their reminiscences. Choosing a single most cherished moment also proves to be considerably more difficult to do than listing one’s regrets, suggesting that negativity has become engrained in mankind’s mindset, as if anxiety and lamentation has become a driving force behind the species.

Kore-eda compiled the interviews and conducted many more for his film After Life, which straddles both documentary and work of fiction, and the result is a film which suggests the immanence of the human experience, with many themes and concepts emerging that a variety of different cultures would doubtless share. So too with deathbed phenomena – the paranormal experiences and visions of those on the brink of death – there is a unity across cultures, and indeed throughout history. Frequently these visions of heavenly creatures and deceased relatives have been considered evidence for the presence of a spirit realm and even as proof of the after life, comforting visions of a place beyond the familiar temporal realm.

The following account from Chaz Ebert, the wife of the popular American film critic Roger Ebert, highlights the nature of deathbed visions in a contemporary context:

“The one thing people might be surprised about—Roger said that he didn’t know if he could believe in God. He had his doubts. But toward the end, something really interesting happened. That week before Roger passed away, I would see him and he would talk about having visited this other place. I thought he was hallucinating. I thought they were giving him too much medication. But the day before he passed away, he wrote me a note: “This is all an elaborate hoax.” I asked him, “What’s a hoax?” And he was talking about this world, this place. He said it was all an illusion. I thought he was just confused. But he was not confused. He wasn’t visiting heaven, not the way we think of heaven. He described it as a vastness that you can’t even imagine. It was a place where the past, present, and future were happening all at once.”

Not surprisingly, when mainstream science first came to examine such phenomena in the early 20th century, they were rationalised by the materialistic mindset as being nothing more than hallucinations – a rationalisation which continues to the present day. There is some merit to this interpretation, as anyone who has taken psychedelic drugs can attest to.

Hallucinogenic drugs such as psilocybin and DMT are capable of manifesting alien realms and entities which for the user feel every bit as real as experiences they might have in sobriety; with DMT, visions of otherworldly beings are incredibly common. Given that the neuronal function of the brain at the point of death is impaired, experiencing a stage of cerebral hypoxia, it is entirely plausible that these visions correspond to these changes in brain activity. This would certainly parallel the work of Rick Strassman and his studies into DMT and the near-death experience, in which he posits that the pineal gland releases huge doses of the chemical at the moment of death.

But new theories have emerged in recent years which may finally take us towards a true reconciliation of science and spirit, in which the deathbed visions of people and places are neither the imaginative products of an ingrained cultural and historical perception of an afterlife nor chemically-induced hallucinations, but real phenomena which actually exist. 




Harvard neurosurgeon Dr. Eben Alexander, recently interviewed on Waking Times, conducted extensive research which challenged the orthodoxy of reductive materialism and offered a radical new interpretation of the way in which consciousness functions. Rather than being a product of the brain, Alexander posits that “consciousness is at the core of an unfolding reality” and that beyond this there is a conscious force which exists external to the physical body. Additional research in the field of consciousness by Stanford University Professor Emeritus William A. Tiller has indicated a powerful realm between particles which is heavily influenced by human consciousness. This latent energy, which interacts between the conventionally-measured molecular/atomic substance is apparently spurred into interaction by intentions projected from the mind.

A number of prestigious scientists have long held to the theory of the multiverse, building upon the lack of predictability in quantum mechanics as the starting point for an ever-expanding array of parallel universes. Dr. Robert Lanza, in his book Biocentrism: How Life and Consciousness Are the Key to Understanding the Nature of the Universe, put forward the notion – long held in religious and spiritual beliefs – that consciousness continues on after the death of the physical form. With consciousness the driving force behind the existence of the universe, Lanza believes that consciousness never actually dies, and that we only perceive it as doing so because of the identity people have with their bodies. Beyond this, Lanza suggests that consciousness can travel between universes at will – just as our bodies are thought of as the product of stardust (and there is solid mainstream science supporting that idea) so too are our “souls” intrinsically linked to the proto-consciousness which forms the fabric of space and time.

A recent study from Boston University revealed that belief in immortality may be hard-wired into the human brain, and while this study focused primarily on highlighting the cognitive roots of religious belief, an interesting aspect of the findings points to these beliefs originating not in culture and upbringing, as was initially assumed, but as intuitive concepts – natural drives rather than nurtured opinions. But perhaps this implicit awareness is more than mere fantasy – if the theories of Alexander, Tiller, Lanza and an increasing number of experts in a variety of fields prove to be correct, it would mean that humanity would have to radically revise its views on death itself, and deathbed reflections on hopes and regrets could become almost redundant.

Rather than validating the claims of religious institutions throughout history, confirmation of consciousness as a phenomena which both shapes the universe around us and transcends the physical realm would forge a new era of metaphysical enquiry. Albert Einstein famously predicted that “the religion of the future will be a cosmic religion” – that future may already be with us.


Infinite Universe


















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consciousness#sthash.TXcVXvFj.dpuf

Thursday, 1 May 2014

The Egyptian Mysteries Anubis


Hi dear friends and followers, today we explore the mystery of the Anubis, an Egyptian god of the underworld. 
Perhaps another of many shapeshifters we have discovered in our exploration of mythology and legends. Have a great read 


The Egyptian Mysteries

Anubis
The patron god of embalming, guide of the Underworld was Anubis. Known as friend of the dead and Opener of the Way, Anubis was a deity that could be seen throughout all of ancient Egypt. . The name of this god is traditionally spelled (Inpu). The name here is read left to right, with an abbreviated image of Anubis finishing. Often, as with many of Egypt’s deities, the spelling of the name changes but one characteristic stays the same: the jackal at the end. In some cases the jackal is raised up on a pedestal to show its holy importance.


As the Hieroglyph indicates, Anubis is commonly seen as a Jackal. It’s believed that the jackal was chosen as the iconic figure for this deity due to the necropolis where the wild dogs of ancient times would often prowl to hunt for food. Some say that Anubis took the form of a jackal to help Isis and Nephthys search for the pieces of Osiris’s body. According to legend, and the story does vary, the brother of Osiris, Seth, lured Osiris into an elaborate coffin and had it sealed shut then threw the box into the Nile where it washed up on the Phoenician coast. Isis then retrieved her husband’s body. When Seth learned of this he had Osiris’s body cut up into pieces and scattered throughout Egypt. It was then that Isis and her sister Nephthys 


in the form of Kite birds, and with Anubis in his jackal form, found all the parts of his body except the phallus. With the help of Thoth, the body was restored and Anubis wrapped it in linen; giving him the name “He Who is in the Place of Embalming.”

Although there is some debate on the true animal that gave rise to the form of Anubis – some claim that the thick tail of the figure suggests that a jackal hybrid is the proper image – a jackal is always present in his form somehow. Many statues of Anubis were simply of a jackal upon a pedestal; as seen in most of the homes and villages of the kingdom. Often he was adorned with a golden tie or necklace. Though usually in temple settings, Anubis is depicted having a human body with the head of a jackal and tail of a lion. Since the time of the first Egyptologists, this is the most commonly accepted form of Anubis.

The skin of Anubis is often seen as very dark black or with a tinge of red. His flesh is a representation of the earthy energies with which he is connected. The color of his flesh is similar to that of the dark soil along the Nile. This rich, fertile soil was highly prized and gave the ancient kingdom the name Khem, which means “The Black Land”. The color of Anubis could be an identifying link to Osiris, who’s green flesh represents the fertile fields.

Anubis’s heritage is one of debate among historians. Some scholars suggest that Anubis is the son of Nephthys and Set. Another legend states that Anubis was spawned from Nephthys and Osiris. Both legends have equal understandings due to the connections that Anubis has through Nephthys and the Underworld. An interesting fact is that Anubis can be seen in two different forms, as Anubis and as Wepewat.

As the mother of Anubis, Nephthys can be seen depicted with him in the Book of the Dead most often. She is usually seen as a goddess of night time and of darkness; this darkness could be the reason for the color of his skin. Being a goddess of darkness she is in opposition to her sister Isis, but maintains a friendly nature with her and Osiris. Nephthys and Isis worked together to find Osiris and bring him back from the dead and they stand behind him in the Hall of Truth to give eternal life to the deceased. It is said that Nephthys longed for the relationship and love that Osiris shared with Isis, so she disguised herself as Isis and seduced him.

Osiris, son of Geb and Nuit, brother of Nephthys, Set, and Isis, father of Horus and (possibly) Anubis. Osiris is the god of the Underworld and Nephthys is the protector of the body of the deceased, mourning for the loss of her brother at the foot of his bier. One version of the Anubis legend states that Nephthys took on the form of Osiris’s beautiful wife Isis and tricked him into making love to her; this would make Anubis the half brother of Horus. The connection to Horus can be seen in the later years of Anubis worship when he was joined with – or at times replaced by – Horus; which was possibly a political move by the priests of that time. Nephthys is often depicted as being a goddess of the night time and of darkness; her union with Osiris would be a great balance of light and darkness to create Anubis, who represents both light and darkness. Osiris is the god of the 

Underworld, death, the Nile floods, and immortality. As stated before his green skin is a link to the fertility of the Nile – though some say his green flesh depicts a rotting corpse – which makes an obvious link the dark soil-colored flesh of Anubis. The legend of Osiris states that Anubis was the priest who oversaw the funeral rites of Osiris, embalmed and mummified him perfectly so that his body withstood the influence of time and decay. In the funerary rites for deceased Egyptians a priest was present wearing the mask of Anubis to assist in the Opening of the Mouth ceremony.

The legend of Anubis being the offspring of Set and Nephthys is also understandable. Set is the god of darkness, night time, destruction, storms, and the barren desert. In the early days of Egypt he was seen as a friend of the dead but was later demonized. His form is that of a mysterious animal that resembles a cross between a jackal and an aardvark (over a decade ago, there was an animal caught and killed by peoples of the Salawa region that resembled the mythical Set creature, but there has been no further investigation). Set is said to be the wife of Nephthys; and being married to the god of such wickedness one could understand why she envied Isis. The natures of both Nephthys and Set make them fitting parents for the secondary form of Anubis called Wepawet; also seen as a jackal or wolf hybrid.

Wepawet was originally seen as a god of war. His name could be seen on a military standard called a shedshed which lead armies into battle. This may have become the very meaning for his name, Wepawet, meaning “Opener of the ways”. The task of guiding the deceased through the underworld was shared between Wepawet and Anubis.. Images of Wepawet can be seen at Abydos where his standard held up the box which contained the head of Osiris. The two jackal headed deities were originally seen as one deity but have eventually become two separate forms; Anubis of the East and Anubis of the West, as seen in the Kerux and Sentinel.

As guide of the Underworld, Anubis takes the soul of the deceased before the gods to give the negative confession. When the journey through the Underworld was nearly complete, the deceased was taken to the Hall of Ma’at to be judged. Anubis watched over the beam of the scale to see that it was in the proper position while Thoth recorded the result. Anubis also took care that the dreaded Ammut – a beast made up of the head of a crocodile, front of a lioness, and the hind-quarters of a hippopotamus - could not devour the heart, causing the soul to be restless for all eternity. After weighing the heart, if the deceased is found to be true of voice through its trials and negative confessions, Anubis brings them before Osiris to join him in immortality. These show obvious evidence of Anubis’s connection to the god of the Underworld.

Some of the tools of Anubis are the  Nephthys, or Was scepter, and the Ankh. The Was scepter represents the rebirth and resurrection from death. There is a belief, however, that the Was scepter is directly linked to the power and strength of Set due to the oblong head of the wand and forked tail or prongs. The Ankh is the obvious symbol of life and could be referring to the eternal life that awaits the true of voice. With the image of Set in one hand and the symbol of life in the other, we can see that Anubis is balanced with both positive and negative forces. This balance makes him an excellent god to watch over the beam of the balance of Truth.

In our tradition, Anubis can be found in the roles of the Kerux and the Sentinel. Both officers wear the form of Anubis, but there are two different forms. The two are Anubis of the East (Anwusi-G m-PeioT) and Anubis of the West (Anwubi m-RemnT). Anubis of the East is worn by the Kerux and is seen as the Watcher of the gods. He guides the candidates during their journey while also guarding the inside of the temple. Anubis of the West is worn by the Sentinel, who stands outside the temple and is armed with a deadly weapon. Anubis of the West is called the Watcher Without, guarding the outside of the temple. He is in charge of the candidate waiting to be admitted into the temple. Anubis of the West can be attributed to another jackal headed god by the name of Wepawet (the opener of the ways).

Anubis is the guide and opener of the way. He is the protector and friend of the dead overseeing the deceased to the weighing of the heart. His mother is Nephthys but his father is uncertain. Either way, Anubis is a deity that shows perfect balance between mercy and severity. Wonderfully, he oversees the candidate in the Hall of the Neophyte or the Hall of Ma’at. Unlike the other gods of Ancient Egypt, Anubis doesn’t have a specific cult center. His worship was common in both Upper and Lower Egypt. Even today, when someone hears the name of Anubis they think of the jackal headed god and desert sands. Truly a figure head for all of Egypt, Anubis has opened the way for Ancient Egypt and given it eternal life.


Wednesday, 30 April 2014

A Fairy Love Song


A Fairy Love Song

Few folk have seen a Fairy.
As much as some would want to
they never seem to make it
to that special place,
that special place within your heart.
Once it is within, in your heart,
then shall you believe.
If you believe with all your might
she'll make your dreams come true.
But for now, my dear friend,
I found this one just for you!

The forest is teeming with fairies!
The trees alive with them!
They flitter, flutter and dance,
upon the waters of the nearby
rivers, streams and ponds.
Perhaps playing tag with the dragonflies;
See how they dip and dive!
What fun and endearing little fellows!
Such delicate beauty, the forests enchantment.
They dance and leap, and prance and sing
fairy cheers to you!

Composed by Cynthia ©


Fairy Tales and the Ancient Mythology


Here is one view from Victorian England concerning fairy tales and the faie folk of Wales. The Arthurian Legend and Avalon are mentioned in this commentary from about 1880 or so. Enjoy the read and we welcome comments. Thank you


Fairy Tales and the Ancient Mythology

At eve, the primrose path along,
The milkmaid shortens with a song
Her solitary way;
She sees the fairies with their queen
Trip hand-in-hand the circled green,
And hears them raise, at times unseen,
The ear-enchanting lay.


Rev. John Logan: Ode to Spring, 1780

The Compensations of Science--Existing Belief in Fairies in Wales--The Faith of Culture--The Credulity of Ignorance--The Old Time Welsh Fairyland--The Fairy King--The Legend of St. Collen and Gwyn ap Nudd--The Green Meadows of the Sea--Fairies at Market--The Land of Mystery

I.
WITH regard to other divisions of the field of folk-lore, the views of scholars differ, but in the realm of faerie these differences are reconciled; it is agreed that fairy tales are relics of the ancient mythology; and the philosophers stroll hand in hand harmoniously. This is as it should be, in a realm about which cluster such delightful memories of the most poetic period of life--childhood, before scepticism has crept in as ignorance slinks out. The knowledge which introduced scepticism is infinitely more valuable than the faith it displaced; but, in spite of that, there be few among us who have not felt evanescent regrets for the displacement by the foi scientifique of the old faith in fairies. There was something so peculiarly fascinating in that old belief, that 'once upon a time' the world was less practical in its facts than now, less commonplace and hum-drum, less subject to the inexorable laws of gravitation, optics, and the like. What dramas it has yielded! What poems, what dreams, what delights!

But since the knowledge of our maturer years destroys all that, it is with a degree of satisfaction we can turn to the consolations of the fairy mythology. The beloved tales of old are 'not true'--but at least they are not mere idle nonsense, and they have a good and sufficient reason for being in the world; we may continue to respect them. The wit who observed that the final cause of fairy legends is 'to afford sport for people who ruthlessly track them to their origin,' [Saturday Review,' October 20, 1877] expressed a grave truth in jocular form. Since one can no longer rest in peace with one's ignorance, it is a comfort to the lover of fairy legends to find that he need not sweep them into the grate as so much rubbish; on the contrary they become even more enchanting in the crucible of science than they were in their old character.

II.
Among the vulgar in Wales, the belief in fairies is less nearly extinct than casual observers would be likely to suppose. Even educated people who dwell in Wales, and have dwelt there all their lives, cannot always be classed as other than casual observers in this field. There are some such residents who have paid special attention to the subject, and have formed an opinion as to the extent of prevalence of popular credulity herein; but most Welsh people of the educated class, I find, have no opinion, beyond a vague surprise that the question should be raised at all. So lately as the year 1858, a learned writer in the 'Archaeologia Cambrensis' declared that 'the traveller may now pass from one end of the Principality to the other, without his being shocked or amused, as the case may be, by any of the fairy legends or popular tales which used to pass current from father to son. But in the same periodical, eighteen years later, I find Mr. John Walter Lukis (President of the Cardiff Naturalists' Society), asserting with regard to the cromlechs, tumuli, and ancient camps in Glamorganshire:

 'There are always fairy tales and ghost stories connected with them; some, though fully believed in by the inhabitants of those localities, are often of the most absurd character; in fact the more ridiculous they are, the more they are believed in.' ['Archaelogia Cambrensis,' 4th Sc., vi., 174] My own observation leads me to support the testimony of the last-named witness. Educated Europeans generally conceive that this sort of belief is extinct in their own land, or, at least their own immediate section of that land. They accredit such degree of belief as may remain, in this enlightened age, to some remote part-to the south, if they dwell in the north; to the north, if they dwell in the south. But especially they accredit it to a previous age: in Wales, to last century, or the middle ages, or the days of King Arthur. The rector of Merthyr, being an elderly man, accredits it to his youth. 'I am old enough to remember,' he wrote me under date of January 30th, 1877, 'that these tales were thoroughly believed in among country folk forty or fifty years ago.' People of superior culture have held this kind of faith concerning fairy-lore, it seems to me, in every age, except the more remote. Chaucer held it, almost five centuries ago, and wrote ['Wyf of Bathes Tale,' 'Canterbury Tales.']:

In olde dayes of the Kyng Arthour, ...
Al was this lond fulfilled of fayrie; ...
I speke of many hundrid yer ago;
But now can no man see non elves mo.

Dryden held it, two hundred years later, and said of the fairies:

I speak of ancient times, for now the swain
Returning late may pass the woods in vain,
And never hope to see the nightly train.

In all later days, other authors have written the same sort of thing; it is not thus now, say they, but it was recently thus. The truth, probably, is that if you will but sink down to the level of common life, of ignorant life, especially in rural neighbour hoods, there you will find the same old beliefs prevailing, in about the same degree to which they have ever prevailed, within the past five hundred years. To sink to this level successfully, one must become a living unit in that life, as I have done in Wales and elsewhere, from time to time. Then one will hear the truth from, or at least the true sentiments of; the class he seeks to know. The practice of every generation in thus relegating fairy belief to a date just previous to its own does not apply, however, to superstitious beliefs in general; for, concerning many such beliefs, their greater or less prevalence at certain dates (as in the history of witchcraft) is matter of well-ascertained fact. I confine the argument, for the present, strictly to the domain of faerie. In this domain, the prevalent belief in Wales may be said to rest with the ignorant, to be strongest in rural and mining districts, to be childlike and poetic, and to relate to anywhere except the spot where the speaker dwells-as to the next parish, to the next county, to the distant mountains, or to the shadow-land of Gwerddonau Llion, the green meadows of the sea.

III.
In Arthur's day and before that, the people of South Wales regarded North Wales as preeminently the land of faerie. In the popular imagination, that distant country was the chosen abode of giants, monsters, magicians, and all the creatures of enchantment. Out of it came the fairies, on their visits to the sunny land of the south. The chief philosopher of that enchanted region was a giant who sat on a mountain peak and watched the stars. It had a wizard monarch called Gwydion, who possessed the power of changing himself into the strangest possible forms. The peasant who dwelt on the shores of Dyfed (Demetia) saw in the distance, beyond the blue waves of the ocean, shadowy mountain summits piercing the clouds, and guarding this mystic region in solemn majesty. Thence rolled down upon him the storm-clouds from the home of the tempest; thence streamed up the winter sky the flaming banners of the Northern lights; thence rose through the illimitable darkness on high, the star-strewn pathway of the fairy king. These details are current in the Mabinogion, those brilliant stories of Welsh enchantment. so gracefully clone into English by Lady Charlotte Guest, ['The Mabinogion, from the Welsh of the Llyfr Coch o Hergest.' Translated, with notes by Lady Charlotte Guest. (New Edition, London, 1877.)] and it is believed that all the Mabinogion in which these details were found were written in Dyfed. This was the region on the west, now covered by Pembroke, Carmarthen, and Cardigan shires.

More recently than the time above indicated, special traditions have located fairy-land in the Vale of Neath, in Glamorganshire. Especially does a certain steep and rugged crag there, called Craig y Ddinas, bear a distinctly awful reputation as a stronghold of the fairy tribe [There are two hills in Glamorganshire called by this name, and others elsewhere in Wales]. Its caves and crevices have been their favourite haunt for many centuries, and upon this rock was held the court of the last fairies who have ever appeared in Wales. Needless to say there are men still living who remember the visits of the fairies to Craig y Ddinas, although they aver the little folk are no longer seen there. It is a common remark that the Methodists drove them away; indeed, there are numberless stories which show the fairies to have been animated, when they were still numerous in Wales, by a cordial antipathy for all dissenting preachers. In this antipathy, it may be here observed, teetotallers were included.

IV.
The sovereign of the fairies, and their especial guardian and protector, was one Gwyn ap Nudd. He was also ruler over the goblin tribe in general. His name often occurs in ancient Welsh poetry. An old bard of the fourteenth century, who, led away by the fairies, rode into a turf bog on a mountain one dark night, called it the 'fish-pond of Gwyn ap Nudd, a palace for goblins and their tribe.' The association of this legendary character with the goblin fame of the Vale of Neath will appear, when it is mentioned that Nudd in Welsh is pronounced simply Neath, and not otherwise. As for the fairy queen, she does not seem to have any existence among Cambrian goblins. It is nevertheless thought by Cambrian etymologists, that Morgana is derived from Mor Gwyn, the white maid; and the Welsh proper name Morgan can hardly fail to be mentioned in this connection, though it is not necessarily significant.

The legend of St. Collen, in which Gwyn ap Nudd figures, represents him as king of Annwn (hell, or the shadow land) as well as of the fairies. ['Greal' (8vo. London, 1805), p.337] Collen was passing a period of mortification as a hermit, in a cell under a rock on a mountain. There he one day overheard two men talking about Gwyn ap Nudd, and giving him this twofold kingly character. Collen cried out to the men to go away and hold their tongues, instead of talking about devils. For this Collen was rebuked, as the king of fairyland had an objection to such language. 

The saint was summoned to meet the king on the hill-top at noon, and after repeated refusals, he finally went there; but he carried a flask of holy water with him. 'And when he came there he saw the fairest castle he had ever beheld, and around it the best appointed troops, and numbers of minstrels and every kind of music of voice and string, and steeds with youths upon them, the comeliest in the world, and maidens of elegant aspect, sprightly, light of foot, of graceful apparel, and in the bloom of youth; and every magnificence becoming the court of a puissant sovereign. And he beheld a courteous man on the top of the castle who bade him enter, saying that the king was waiting for him to come to meat. And Cohen went into the castle, and when lie came there the king was sitting in a golden chair. And he welcomed Collen honourably, and desired him to eat, assuring him that besides what he saw, he should have the most luxurious of every dainty and delicacy that the mind could desire, and should be supplied with every drink and liquor that the heart could wish; and that there should be in readiness for him every luxury of courtesy and service, of banquet and of honourable entertainment, of rank and of presents, and every respect and welcome due to a man of his wisdom.

" I will not eat the leaves of the trees," said Collen. "Didst thou ever see men of better equipment than these of red and blue?" asked the king. "Their equipment is good enough," said Collen, "for such equipment as it is." "What kind of equipment is that?" said the king. Then said Collen, "The red on the one part signifies burning, and the blue on the other signifies coldness." And with that Cohen drew out his flask and threw the holy water on their heads, whereupon they vanished from his sight, so that there was neither castle nor troops, nor men, nor maidens, nor music, nor song, nor steeds, nor youths, nor banquet, nor the appearance of anything whatever but the green hillocks.'

V.
A third form of Welsh popular belief as to the whereabouts of fairy-land corresponds with the Avalon of the Arthurian legends. The green meadows of the sea, called in the triads Gwerddonau LIon, are the

,Green fairy islands, reposing
In sunlight and beauty on Ocean's calm breast.
Parry's 'Welsh Melodies'

Many extraordinary superstitions survive with regard to these islands. They were supposed to be the abode of the souls of certain Druids, who, not holy enough to enter the heaven of the Christians, were still not wicked enough to be condemned to the tortures of annwyn, and so were accorded a place in this romantic sort of purgatorial paradise. In the fifth century a voyage was made, by the British king Gavran, in search of these enchanted islands; with his family he sailed away into the unknown waters, and was never heard of more. This voyage Is commemorated in the triads as one of the Three Losses by Disappearance, the two others being Merlin's and Madog's. Merlin sailed away in a ship of glass; Madog sailed in search of America and neither returned, but both disappeared for ever. In Pembrokeshire and southern Carmarthenshire are to be found traces of this belief. There are sailors on that romantic coast who still talk of the green meadows of enchantment lying in the Irish channel to the west of Pembrokeshire. Sometimes they are visible to the eyes of mortals for a brief space, when suddenly they vanish.

There are traditions of sailors who, in the early part of the present century, actually went ashore on the fairy islands--not knowing that they were such, until they returned to their boats, when they were filled with awe at seeing the islands disappear from their sight, neither sinking in the sea, nor floating away upon the waters, but simply vanishing suddenly. The fairies inhabiting these islands are said to have regularly attended the markets at Milford Haven and Laugharne. They made their purchases without speaking, laid down their money and departed, always leaving the exact sum required, which they seemed to know, without asking the price of anything. Sometimes they were invisible, but they were often seen, by sharp-eyed persons. There was always one special butcher at Milford Haven upon whom the fairies bestowed their patronage, instead of distributing their favours indiscriminately. The Milford Haven folk could see the green fairy islands distinctly, lying out a short distance from land: and the general belief was that they were densely peopled with fairies. It was also said that the latter went to and fro between the islands and the shore through a subterranean gallery under the bottom of the sea.


That isolated cape which forms the county of Pembroke was looked upon as a land of mystery by the rest of Wales long after it had been settled by the Flemings in 1113. A secret veil was supposed to cover this sea-girt promontory; the inhabitants talked in an unintelligible jargon that was neither English, nor French, nor Welsh; and out of its misty darkness came fables of wondrous sort, and accounts of miracles marvelous beyond belief. Mythology and Christianity spoke together from this strange country, and one could not tell at which to be most amazed, the pagan or the priest.





Tuesday, 29 April 2014

The Arkan Sonney, Another Shape Shifter?

The Arkan Sonney, Another Shape Shifter?

I have no way to know for certain but the more reading and researching I do on the mystical beings mentioned in our many mythologies, legends and lore I am coming to the conclusion that fairies are not solid mass, like us, but just a concentration of energy. This would account to the fact as to their apparent ability to flip from one side of reality, to another or dimension to another. There are diferent ways we could come up with possibilities using quantum physics, I have chosen neutrinos for an illustration.


Neutrinos are energy particle, In June 2012, CERN announced that new measurements conducted by four Gran Sasso experiments (OPERA, ICARUS, Borexino and LVD) found agreement between the speed of light and the speed of neutrinos, finally refuting the initial OPERA result.[


To actually detect a neutrino one can only record the luminous trail left when passing through photons, light,

technically that would require a particle accelerator is to smash protons into a fixed target, producing charged pions or kaons.

Neutrinos basically and simply are the only subatomic particle which can disappear apparently completely out of existence and reappear elsewhere in the universe at the wink of an eye so to speak

Neutrinos are also useful for probing astrophysical sources beyond our solar system because they are the only known particles that are not significantly attenuated by their travel through the interstellar medium

Who are we to say that fairies and other creatures and beings that our mythology abounds with is not true? Could our mystical beings from our mythology be of the same element as the Neutrino?



The Arkan Sonney, Another Shape Shifter?
Wikipedia cites another tale from A Manx Scrapbook by Walter Gill that describes it as a white pig, seen by a child near Niarbyl, Isle of Man
. She wanted her uncle to help her catch it but he refused and it got away.[2]
In Dora Broome's Fairy Tales from the Isle of Man, the pig, or hedge hog like being is described as white with red eyes and ears. In that story the pig can change size, but not its shape.[3]


* * * * * * * * * *



Arkan Sonney, the Hedgehog Men of Spatantike;


The Arkan Sonney, hedgehog men in the tradition of the German fairy tale about Hans, are this world equivalent of Celts.

Arkan Sonney

The Arkan Sonney, the hedgehog men of the North, are a race of incredibly fierce, incredibly friendly warrior-poets, who expanded out of the great woods of the nation when the fey retreated to occupy many parts of the Arcadian world.

The Arcadian Empire managed to somewhat incorporate them into their tribes, creating an interesting mix of Arcadian and native culture in many regions. But the people themselves maintained their initial traits and culture successfully to the present day, especially their respect for nature and their unique song, dress and cuisine.

The Arkan Sonney are an exceptionally pleasant and happy people, delighting in food, song, dance, love, and war equally, giving them a reputation as being fearless. They tend to be a peaceful folk until roused, or threatened. They will not hesitate to enter battle with the same joy and energy that they bring everywhere else. Their moods tend to be kept calm or happy by design, because anger or fear causes their spikes to sprout, which can cause accidents, death, etc.

They consider themselves gourmands, and feasting and eating are important social occasions. They show great reverence for nature, and often commune with beasts and plants, keeping pets, growing gardens, etc., and holding the natural world to be evidence of the glory of the Creator. Respect for life is important, and prayers any time a plant or animal is killed for food are considered necessary. Brightly colored clothing with elaborate designs also reinforce the happy mood of the people, and they take great pride in their colors.


Arkan Sonney are hedgehog men, humanoids with pleasant, broad faces, jolly dispositions, and a head covered in quills that trail down their back. These hairs stay retracted while they are in a good mood, but when startled, frightened, or angered, they extend from their skin in prehensile barbs, causing their hair and back to essentially sprout defensive spikes that can be plucked and thrown, or fought with directly, or simply as a shield on one side. This hair is usually blond or red, though lighter browns are also extremely common. They are quite tall, especially compared to southerners, averaging around six feet, and they are very pale of complexion. Blue, green and gray eyes are common. They tend to grow facial and body hair, though this does not have the spike-like quality of the hair on their heads and backs.

Arkan Sonney, as a particularly friendly people with a vast geographic dispersion, almost universally get along with other races and nations, if for no other reason than they have such a wide range of experience with foreign peoples. They are one of the few races that get along with the Anakim, and some of them have adopted similar roaming ways. There are only two exceptions to this: the Arkan Sonney cannot abide by the Cruithni, who they chased out of their territories wherever they encountered them, because of their association with the fey, and the Fomorians, who are considered traditional enemies in every context. An Arkan Sonney will gladly die if he can take a Fomorian with him.


Arkan Sonney tend to be chaotic, preferring to trust whim and good humor to the rigidity of law and order. Their society does have laws, but they are much looser and specific than some cultures, and while laws are obeyed, it is a loose obedience, viewed more as custom than rule.

Arkan Sonney exploded out of the woodlands of central Spatantike before the arrival of the Fomorians and spread throughout the continent, reaching even onto other continents. While their lands are not as great as they once were, they have settlements throughout the western coast of Spatantike and along the Blood Sea, as well as settlements around the White Guard and, surprisingly, in the highlands on the canal side of the Drywinds. Their most powerful independent kingdoms are along the Spatantike north-western coasts.



The Caitsith Rite of Baruchianity is the major religion of the Arkan Sonney in their Spatantike surroundings, though those in other areas tend to follow the major religion of their own places.

Caitsith Rite believes that the human nature of Baruch was overcome by the divine spark of God, dissolving in the Divine, so that as he aged he became closer and closer to God while still having the memories and experiences of a man. They see him as very much a man, as a result, prone to all one’s errors and thus capable of understanding and forgiving humanity for their baser natures, becoming God slowly and thus getting more and more holy towards the end.


There is also a minor faith, common throughout all Arkan Sonney communities, of the Drunemeton, the faith of the worshippers of the True Tree, which has been slightly influenced by Baruch’s hanging on the Midsummer Tree. They believe in the sanctity of all life, and so are vegetarians, who are able to talk to the animals and plants, and act as shepherds of nature—the religion is respected and feared both, and the healing skills of the Drune are well known.

The Arkan Sonney speak a number of inter-related languages, divided into a series of more similar groups with some degree of mutual intelligibility—dialect is an important part of culture and society, and it makes it easy for Arkan Sonney to tell a stranger. The languages share three grammatical genders, a number system counting by twenties, a verb-subject-object word order, and a number of other curious language features. The language has a song-like quality, with risings and fallings in tone, as well as word length, affecting meaning.

Arkan Sonney have a personal name and a clan name, with nicknames often attached to the first name to make compound names. The clan name is much more important than the personal name in almost all cases, with those who have a weak clan or no clan adopting their nick name as their clan name.




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