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	<description>Putting The Surreal Into The Real</description>
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		<title>Psychedelic Yoga</title>
		<link>http://www.earthrites.org/turfing/?p=3444</link>
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		<pubDate>Tue, 11 Apr 2006 07:01:00 +0000</pubDate>
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		<description><![CDATA[All Things Pass (Timothy Leary) All things pass A sunrise does not last all morning All things pass A cloudburst does not last all day All things pass Nor a sunset all night But Earth&#8230; sky&#8230; thunder&#8230; wind&#8230; fire&#8230; lake&#8230; &#8230; <a href="http://www.earthrites.org/turfing/?p=3444">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>All Things Pass (Timothy Leary)<br/><br />
All things pass<br/><br />
A sunrise does not last all morning<br/><br />
All things pass<br/><br />
A cloudburst does not last all day<br/><br />
All things pass<br/><br />
Nor a sunset all night<br/><br />
But Earth&#8230; sky&#8230; thunder&#8230;<br/><br />
wind&#8230; fire&#8230; lake&#8230;<br/><br />
mountain&#8230; water&#8230;<br/><br />
These always change<br/><br />
And if these do not last<br/><br />
Do man&#8217;s visions last?<br/><br />
Do man&#8217;s illusions?<br/><br />
During the session<br/><br />
Take things as they come<br/><br />
All things pass<br/><br />
<u>____</u><br/><br />
(Cusp)<br/><br />
<img width='500' height='222' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/cusp_large.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
Welcome to Tuesday&#8230; <br/><br />
Working on the site all day Monday, and wanted to share some Art, Poetry, and Writings of Import&#8230;<br/><br />
First off, the art is very special for this edition, from one of my favourite Artist, Martina Hoffmann.   I have followed her works for many years and I am very pleased that she has allowed Turfing to publish her excellent paintings.  I am very stoked about  this painting: &#8220;Vitreous Ovum&#8221;.( next painting just scroll down)   I saw it for the first time when I was putting this edition together.  I need to get a print of this if it is available.  I love it, oh I do.<br/><br />
This is the first of three editions of Turfing  that will deal with various takes on Psychedelia, including art.  We will be featuring contemporary artist as well.  With the current state of the world, we need all the allies we can get.  The Pharmacratic Inquisition has set its sights on Salvia Divinorum as the next, &#8220;Evil Plant&#8221;. Stay tuned for info on saving this plant from the long arms&#8230;<br/><br />
Pax,<br/><br />
Gwyllm<br/><br />
<u>____</u><br/><br />
On The Menu:<br/><br />
The Links: Including an interview with Mix Master Morgan!<br/><br />
The Article: Psychedelic Yoga<br/><br />
The Poetry: Ancient Egyptian Love Poetry<br/><br />
The Artist:<a href="http://www.martinahoffmann.com/index.html">Martina Hoffmann!</a> <br/><br />
<u>______</u><br/><br />
The Painting I am in love with.  Martina strikes a chord here that just sets me off.  I love it!<br/><br />
(Vitreous Ovum)<br/><br />
<img width='432' height='323' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/vitreous_ovum_large.jpg' alt='' /><br/><br />
<br/><br />
<u>__________</u><br/><br />
The Links:<br/><br />
<a href="http://pdxsurr.blogspot.com/2005/10/interview-with-morgan-miller.html">Interview with Mix Master Morgan Miller&#8230;</a><br/><br />
&#8220;Obviously, people are going to think I&#8217;m a showboat and a little bit  <br/><br />
of a prick. But then I realized that&#8217;s me. I said those things. I did  <br/><br />
those things. I can live with that.&#8221;<br/><br />
-Steve Zissou, Life Aquatic<br/><br />
<a href="http://www.themilwaukeechannel.com/news/8520684/detail.html?treets=mil&amp;tid=2656454960813&amp;tml=mil_7am&amp;tmi=mil_7am_1_07000204072006&amp;ts=H">Cyclops Out To Prove Creationism&#8230;</a><br/><br />
<a href="http://scienceblogs.com/pharyngula/">Science Slaps Sense into Cyclops&#8230;</a><br/><br />
<a href="http://midwestvaluespac.org/blog/156/an-evening-with-ann-coulter-with- full-speech">Al Franken woos Ann Coulter&#8230;</a><br/><br />
<u>__________</u><br/><br />
Psychedelic Yoga<br/><br />
(Fire Keeper)<br/><br />
<img width='237' height='468' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/firekeeper_large.jpg' alt='' />The Application of Yoga Meditation Techniques<br/><br />
to the Use of Psychedelic Sacraments<br/><br />
by Sri Brahmarishi Narad<br/><br />
June 1967<br/><br />
The following article originally appeared as an uncopyrighted set of mimeographed sheets sometime during the late 1960&#8242;s, which was freely distributed on a limited basis, probably in San Francisco. Feel free to make copies of this article and to distribute them to those interested to keep this information alive, otherwise it will disappear into antiquity.<br/><br />
It was also published in the San Francisco Oracle # 8, pg 11, June 1967.<br/><br />
The fact that psychedelic drugs induce a greater sensitivity to subtle spiritual and psychic energies, and speed up the influx of impressions from deeper levels of consciousness, raises the immediate question of how these energies can be properly understood and handled. Obviously, if these energies are not guided, they can do more harm than good. The application of traditional Yoga meditation techniques while under psychedelic experiences, provides a constructive solution to this problem.<br/><br />
According to Yoga philosophy, the most spiritual and powerful aspect of man&#8217;s nature is the faculty of attention or consciousness. The most fundamental aspect of man&#8217;s free will is the choice as to what he allows his attention to dwell upon. The attention always has to be on something, but we can choose what we allow it to dwell upon.<br/><br />
The goal of all Yoga practices is to discover and directly experience what the attention or faculty of consciousness in man is. The yogi seeks to know that principle by which all else is known. This goal is achieved by observing the observer or placing the attention on the attention itself. This may at first seem very abstract and hard to grasp in terms of practical application, but there are workable, time-proven methods for achieving this state of pure consciousness which when consistently applied and practiced are bound to yield results.<br/><br />
It should be constantly remembered during a psychedelic session that whatever perceptions, thoughts and even hallucinations occur, they are all the creations of one&#8217;s own mind and consciousness, and are filtered through one&#8217;s own instrument of perception. These perceptions are patternings of our own psychic energy. We give energy to whatever thoughts and feelings we allow the attention to dwell upon. Wherever the power of attention is focused, it generates mental and emotional energy in the form of its own lower overtones, thus feeding and energizing the thoughts and emotions which the attention dwells upon. It becomes clear that the key to remaining in control of a psychedelic experience is in controlling the flow of attention. Distractive experiences can be avoided in the first place, and the flow of attention can be properly directed by the use of Raja Yoga techniques of meditation. The following is a description of several such techniques which can all be applied while under the influence of LSD, marijuana, mescaline, DMT, hashish, psilocybin or other consciousness-expanding drugs.<br/><br />
At this point, let us consider a basic rule to apply in case of paranoia or other unpleasant or frightening experiences while under the influence of a psychedelic drug. Realize that whatever you may be thinking, feeling or experiencing is being experienced by the consciousness within you. Then place your undivided attention on that consciousness which is experiencing whatever is happening to you. This process returns your consciousness to its own pure nature and disengages mental and astral thought forms. These destructive thought forms then dissipate and are dissolved back into the homogeneous, vibrational energy of the plane of energy substance from which they were originally molded. The strong light released by consciousness observing itself, helps to quickly dissolve and dissipate destructive thought forms. This happens because the strong lower overtones of pure consciousness which are generated, cancel out the discordant, out of phase vibrations of destructive thought forms.<br/><br />
If the attention wanders while practicing any of these meditation techniques, immediately bring the attention back to the process of meditation, and do this as many times as is necessary until the attention remains centered on the particular form of meditation which you are practicing. Inexperienced meditators have a tendency to fight distractions, which in itself, becomes a distraction. The attention can only dwell on one thing at a time. Simply bring it back to the thing you are meditating on.<br/><br />
Another way of stopping distractions is simply to temporarily suspend the breathing process by neither breathing in or out. Since breathing is intimately tied to every biological process in the body, the instinct to survive (developed over billions of years of evolution) will interrupt the flow of attention into distractions and bring it to center on the awareness of the cessation of breathing. It is then an easy matter to resume normal breathing and to center the attention on the particular form of meditation being practiced.<br/><br />
Sound Current Meditation<br/><br />
Focus your full, undivided attention in the center of your brain where the pineal gland is located. Listen with your attention for whatever sounds present themselves. After awhile, you will hear sounds of various tones and pitches. At first, you may only hear the low hiss of random molecular noise in the ears, but in time, definite tones will present themselves like sustained notes on an organ. This sound is perceived directly by the brain and the subtle bodies themselves, and not through the outer physical organs of the ears. It is the sound of the vibration of conscious energy as it flows through the physical body and as it vibrates and circulates within the subtle bodies.<br/><br />
You should focus your entire undivided attention on the sound of highest pitch that you can hear, and let it draw you up into higher and higher states of consciousness; also let the sound reveal and intensify the spiritual light. The better your concentration is, the louder and more distinct the sound will become.<br/><br />
Experience the vibration of this sound expanding until it includes your whole head, your whole body, and ever-expanding volumes of space surrounding you. By this means, you will tune into the music of the spheres, and your whole being will become a receiver and transmitter of the harmonious rhythm of the universe. When you open your eyes after such a meditation, you may find your surroundings filled with blazing light.<br/><br />
In the beginning, the sound current may appear in one localized part of the head; most likely in one of the ears. You should not listen to the sound current in the left ear because this is psychically harmful. Listen to it in the right ear, and gradually try to move it to the center and top of the brain. From this vertex center, known as the Sahasraram Chakra (whose associated gland is the pineal body), allow the vibration of the sound current to fill the entire head and to then expand beyond the head into the surrounding space. This is one of the classical methods and can lead to the highest type of experience.<br/><br />
Meditation on the Light in the Head<br/><br />
To practice this form of meditation, close your eyes, and observe your inner field of vision by focusing the attention at the point in the center of the forehead, just slightly above the point between the eyebrows. This location is called the Third Eye Center or Agna Chakra. It is related to the faculty of clairvoyant vision. The physical manifestation or anchorage point for the Agna Chakra is the pituitary gland, which is located in a bony cradle in back of the root of the nose.<br/><br />
When you close your eyes, look steadily into your inner field of vision until light, color and patterns begin to appear. (This is looking with your attention and not with the physical eyes which should remain relaxed.) When most people close their eyes, initially they see a black void, but by looking steadily into this void, various colors and patterns will begin to appear. When this happens, simply observe them with your full, undivided attention as if you were intently watching a movie. Then periodically focus all of your attention within the smallest point that you can see in the center of your field of vision, and pierce through that point. After you have done this, the light will again blaze forth from the point in a new burst of energy, and you will find yourself at a higher rate of vibration or plane of energy. With continued practice of this form of meditation, you will become immersed in a blazing sea of light; and you will become a center from which that spiritual power is radiated.<br/><br />
By concentrating the attention in the Sahasraram Chakra or Thousand-Petalled Lotus, located at the top of the head, an experienced meditator can release an even more powerful radiation of light and spiritual energy. (It may take more work to activate this chakra; the beginner can get more immediate results by looking through the Agna Chakra or Third Eye Center.) The Sahasraram Wheel is the highest chakra; called the &#8220;Doorway to the Infinite&#8221; and the Brahmarandra or Hole of Brahma, it is the most powerful and spiritual of all the centers that can be awakened in man (with the possible exception of the Heart Chakra which is considered by some yogis to be of equal importance). When the Sahasraram Chakra is fully activated in a perfected yogin or saint, the white fire of Cosmic Kundalini descends upon him and blends with his own rising kundalini force, and the white light of spirituality radiates for miles around.<br/><br />
Meditation on the Chakras<br/><br />
By focusing the attention on various locations within the body, where the chakras are located, it is possible to activate these chakras and facilitate an increased flow of energy between the higher planes of energy and the subtle body, thus releasing an increased amount of spiritual energy. There are seven major chakras in the body which link together the physical body and the subtle energy bodies.<br/><br />
The chakras are revolving vortexes of energy which act as mechanisms for the absorption and radiation of spiritual energy. In the physical body, they relate to glands and major nerve centers. In the etheric body, they are like wheels with flower petals which are created by a sort of stroboscopic effect of the revolving energy. The etheric chakra flowers are connected by a sort of funnel-like stem to the gland or nerve plexus to which they belong. In the astral body, the chakras appear as whirlpools of energy, like the eddies in a stream of water or in a basin of water when the stopper is pulled out. In the mental body, they appear as converging lines of light.<br/><br />
The Muladora Chakra is at the base of the spine and is the seat of the Kundalini Fire Wheel when aroused, which in the advanced stages of yoga, rises up through the center of the spine and activates the highest chakra in the cerebral cortex called the Sahasraram Chakra.<br/><br />
The next chakra is called the Sacral Center or the Swadisthana Chakra. It relates to the adrenal glands and is related to the absorption of pranic vitality, which is in the air. The air absorbs this energy from solar radiation. There seems to be some differences of opinion between various texts as to whether the Muladora Chakra or Swadisthana Chakra relates most directly to the sexual functions.<br/><br />
After the Swadisthana Chakra, comes the Manipara or Solar Plexus Center which relates to the digestive functions and vitality of the astral desires and feeling emotions.<br/><br />
Next in ascending order is the Anahala or Heart Chakra, which relates to the source of spiritual energy and the higher emotions of love, altruism and benevolence.<br/><br />
The next chakra is the Vishudha or Throat Chakra, which is related to the thyroid gland and has to do with the power of speech and relates to mantra yoga and the capacity for artistic creativity. This center is activated by chanting and singing.<br/><br />
Next we have the Agna Chakra, which is located on the forehead, just slightly above and between the eyebrows. It is related to the pituitary gland and the subcortical areas of the brain. The Agna Chakra has to do with the higher mind faculties of clairvoyance, scientific reasoning, willing and philosophical thought. Development of the chakra awakens the ability to see and regulate astral and mental forces on the superphysical level.<br/><br />
Above the Agna is the Sahasraram Chakra or Thousand-Petalled Lotus, which is related to the pineal gland and the cerebral cortex. It&#8217;s located at the top of the head. It relates to the sound current and the faculty of clairvoyant hearing, and is the most spiritual of all the chakras. When this chakra is fully developed, union with God-consciousness is possible, and Illumination takes place.<br/><br />
By focusing the attention in any one of the chakras, the lower overtones of the concentration of consciousness in that location activates that chakra and increases the energy flow in it, making possible a conscious entry into the superphysical planes of energy. Meditation on the first three chakras, namely the Muladora Chakra, the Sacral Chakra and the Solar Plexus Chakra is not recommended because this can arouse lower emotions and sexual passions. This can allow entry to undesirable astral influences and cause psychological unbalance. It is better to work with the Heart Center, the Agna Chakra, and the Sahasraram Chakra because these are the most directly related to the unfoldment of superconsciousness; and when awakened, will automatically develop the lower chakras by changing the glandular balance of the body and by circulating new pranic forces through the energy channels or nodies of the etheric body as well as purifying and strengthening the astral and mental bodies.<br/><br />
(A Meeting Of Remarkable Women)<br/><br />
<img width='289' height='360' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/remarkable_wom._large.jpg' alt='' /><br/><br />
The hormones which the pituitary gland secretes, regulates the other glands in the body including the thymus gland, the thyroid gland, the adrenal gland and the sex glands as well as other glands. Once the pituitary gland is fully activated by the development of the Agna Chakra, all other glands are brought into proper chemical balance, thus helping to properly develop and raise the vibratory rate of all the lower chakras.<br/><br />
In Kundalini Yoga, an advanced yoga practice, concentration is done on the Muladora Chakra at the base of the spine in order to arouse the Kundalini Fire and bring it through the center of the spine to activate the highest chakra, the Sahasraram, at the top of the head. If however, the Kundalini Fire is prematurely aroused and not properly directed, great damage can be done to the nervous system and to the etheric body. If the Kundalini force is not properly directed upwards, it can revert downward causing abnormal sexual desire and perversion. Therefore, arousing the Kundalini should only be done in advanced stages of yoga when a great deal of purification of the subtle bodies has taken place and soul control over the personality is well established.<br/><br />
The Combination of Mantra Yoga and Meditation<br/><br />
When doing Om chanting or other mantras, it is possible to activate various chakras. By chanting at varying pitches, you will make different tissues in the body vibrate, thus stimulating the nerve centers and the glandular centers, and activating the chakras associated with them. With a bit of experimentation, you will find which tones or pitches vibrate which parts of the body and which chakras. When this has been ascertained, then chant with full force while meditating in the chakra you wish to activate.<br/><br />
The sound waves create vibration patterns in the etheric, astral and mental atmosphere, which you can develop the ability to see. They are multicolored and very intricate and beautiful, sometimes forming geometrical patterns and mandalas made out of threads of light. Music will have a similar effect. Just listen to the music during a psychedelic session while observing the inner light through the Agna Chakra or Third Eye Center. Then watch the color patterns change and develop with the music. Classical music and Indian ragas are especially good for this purpose.<br/><br />
Meditation on the I Am Principle<br/><br />
In the practice of this form of meditation, consciousness is made to dwell upon itself. When properly and successfully practiced, this is the most powerful and highest form of meditation. While focusing in the Heart Chakra or in the Sahasraram Chakra at the crown of the head, place the attention on the attention itself. If any distractions come in the form of thoughts and perceptions of a specific nature, then immediately concentrate your attention upon that consciousness in you which is the experiencer of those thoughts and perceptions. Even the manifestation of spiritual light and sound current should be regarded in this way. The sound current and the light are merely the lower overtone manifestations of the pure consciousness upon which you are meditating. The more you hold your attention steady in concentration upon itself, the more the light, sound current, electrical sensations in the body, feelings of magnetic force, sensations of weightlessness, etc. will manifest automatically. If, however, you allow your attention to become distracted by any of these manifestations, then you will be subject to the limitations of the thing by which you have been distracted; and the focusing of pure consciousness will be interrupted so that all of the things which are the lower overtones and by-products of the focusing of pure consciousness, possibly including the psychic manifestation which distracted your attention, will also stop. Seek ye first the kingdom of pure consciousness and all of these other psychic manifestations will be added unto you.<br/><br />
Placing the attention on the attention itself can be done in any location in space since pure consciousness, which is the same as God, is an omnipresent principle. In the beginning, it will be found easiest to do this in one of the chakras, preferably the Heart Chakra or the Sahasraram or Head Center. The Agna Chakra or Third Eye Center located on the brow, can also be used with good results, but it is better to use the Sahasraram Chakra if you can activate it.<br/><br />
With practice of this form of meditation, your pure consciousness will experience itself as a blazing sea of white light extending infinitely in every direction. The pure consciousness itself is crystalline and colorless, but it generates the white light which is the simultaneous presence of all of the colors which are the specific lower overtone rates of vibration, which the pure consciousness generates.<br/><br />
The placing of the attention on the attention itself in a specific chakra, brings about a condition in that chakra, in which its vibration structure is harmonically and geometrically aligned in all of its planes of manifestation or rates of vibration. This creates common node points in the inner plane structure of the chakra. Vibrations of different frequencies and different wavelengths all begin and end together at these common node points. This is made possible by the fact that the wavelengths of the various vibrations and their frequencies all bear exact mathematical rates to each other, like the notes in a musical scale. Any vibrations which are out of phase in terms of their spatial distribution or vibratory rates are automatically canceled out by interfering with other waves at the common node points. Where several wavelengths, both short and long, begin and end their cycles together, it is possible to slip through the dimensions and to experience the higher spiritual rates of vibration and approach the Atman, which moves with infinite speed. At these common node points, the exchange of energy from one octave or plane to another, also becomes possible, allowing a flow of energy from the higher dimensions into the lower dimensions. Thus, a transmutation of those vibration patterns which exist on the lower dimensions into the higher ones becomes possible. The soul is then able to control the personality structure, making it a fit instrument of spiritual expression in the affairs of men. This form of meditation develops one-pointed concentration.<br/><br />
(Trance Mutation)<br/><br />
<img width='353' height='450' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/trance_mutation_large.jpg' alt='' /><br/><br />
Since the use of psychedelic drugs stimulates the flow of a great amount of energy from higher planes into the lower planes, any thought and emotion patterns created during a psychedelic session are strongly imprinted and have a great deal of energy incorporated into their vibration structure. These thought and emotional patterns then act as powerful unconscious conditioning factors in our daily lives. It is therefore of the utmost importance that constructive imprints are made during a psychedelic session. Remaining in control of the attention can ensure this.<br/><br />
In this regard, I would like to give a few final points of advice. Try not to focus the attention from one thing to another too quickly. Stay with a thought or meditation process until it is complete. Don&#8217;t panic if frightening visions or hallucinations occur. Fear will make you concentrate on them all the more and thus feed them with the power of your attention. Remain detached and place your attention on that consciousness within you which is experiencing the hallucinations. Remember at all times that God exists in you in the form of your own power of attention and that power when properly directed, will control all lesser forces.<br/><br />
It is believed by some researchers that psychedelic drugs stimulate the secretion process of the pineal and pituitary glands, which are known by yogis and occultists to be related to the Sahasraram and Agna chakras (which are also called the Thousand-Petalled Lotus and the Third Eye Center). This stimulation increases the flow of energy between the etheric body and the physical body. It may be that psychedelic drugs place the cells of the physical body under stress so that they must speed up their activity to overcome the stress. When the cells increase their activity, their vibratory rates increase, thus putting them harmonically in resonance with the higher rates of vibration on the subtle superphysical planes of energy. This process makes possible the expression of a higher level of consciousness through the glandular system, brain and nervous system.<br/><br />
The increased physical cellular activity requires more work and activity in the etheric body to sustain the stepped-up activity of the physical body. The vibratory rate of the etheric body is thus accelerated, requiring an increased activity in the astral body to sustain and remain harmonically in tune with the etheric body. The increased vibratory rate of the astral body requires a stepped-up activity and increased vibratory rate in the mental body. This in turn more fully tunes the mental body in to the power, love and wisdom of the soul. Thus an alignment of the whole being on all planes is facilitated, and a more rapid exchange of pattern imprints and energy between the various octaves or planes of energy takes place.<br/><br />
It may also be that psychedelic drugs have a chemical structure such that they are perfectly in resonance with the lower overtones of certain key frequencies in the higher planes and can therefore act as a point of entry for the reflection of these vibrations in the physical body. They would therefore help to create common node points in the vibration structure of several different dimensions.<br/><br />
Not only is the love, wisdom and power of the soul brought to bare in the life of the personality, but the fine organization of the physical body, the etheric, astral and mental bodies, which have been produced by the evolutionary process, are harmonically reflected and preserved in the soul. While the physical body is the least permanent, the densest and composed of the substance of the lowest plane, it is in terms of evolution, the newest and most highly organized in terms of structure. Therefore, a complete replica of it made out of the energy substance of the subtle planes, is an evolutionary gain for the soul and subtle bodies. When the physical body is sufficiently vivified by the influx of energy from the higher dimensions, it begins to create higher overtone reflections of itself in the akasha or energy substance of the higher planes, and thus its pattern is preserved and made immortal.<br/><br />
Therefore, when properly used, psychedelic drugs help to speed up the evolutionary process. When man has evolved to superman, he will, under the direction of the superconscious mind in accordance with God&#8217;s will as it manifests in evolution, take an active part in the molding and directing of the evolution of the mineral, vegetable, and animal kingdoms. Even today, his vibrations intimately affect for good or bad, those kingdoms in nature.<br/><br />
(Spirit)<br/><br />
<img width='468' height='343' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/spirit_large.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<u>_______</u><br/><br />
Ancient Egyptian Poetry<br/><br />
I hear thy voice, O turtle dove-<br/><br />
The dawn is all aglow-<br/><br />
Weary am I with love, with love,<br/><br />
Oh, whither shall I go?<br/><br />
Not so, O beauteous bird above,<br/><br />
Is joy to be denied&#8230;.<br/><br />
For I have found my dear, my love;<br/><br />
And I am by his side.<br/><br />
We wander forth, and hand in hand<br/><br />
Through flowery ways we go-<br/><br />
I am the fairest in the land,<br/><br />
For he has called me so.<br/><br />
&#8212;<br/><br />
With sickness faint and weary<br/><br />
All day in bed I&#8217;ll lie;<br/><br />
My friends will gather near me<br/><br />
And she&#8217;ll with them come nigh.<br/><br />
She&#8217;ll put to shame the doctors<br/><br />
Who&#8217;ll ponder over me,<br/><br />
For she alone, my loved one,<br/><br />
Knows well my malady.<br/><br />
&#8212;<br/><br />
Egyptian Love Poetry, c. 2000 &#8211; 1100 BCE<br/><br />
    I. Your love has penetrated all within me<br/><br />
    Like honey plunged into water,<br/><br />
    Like an odor which penetrates spices,<br/><br />
    As when one mixes juice in&#8230; &#8230;&#8230;<br/><br />
    Nevertheless you run to seek your sister,<br/><br />
    Like the steed upon the battlefield,<br/><br />
    As the warrior rolls along on the spokes of his wheels.<br/><br />
    For heaven makes your love<br/><br />
    Like the advance of flames in straw,<br/><br />
    And its longing like the downward swoop of a hawk.<br/><br />
    II. Disturbed is the condition of my pool.<br/><br />
    The mouth of my sister is a rosebud.<br/><br />
    Her breast is a perfume.<br/><br />
    Her arm is a&#8230;&#8230;&#8230;&#8230;bough<br/><br />
    Which offers a delusive seat.<br/><br />
    Her forehead is a snare of meryu-wood.<br/><br />
    I am a wild goose, a hunted one,<br/><br />
    My gaze is at your hair,<br/><br />
    At a bait under the trap<br/><br />
    That is to catch me.<br/><br />
    III. Is my heart not softened by your love-longing for me?<br/><br />
    My dogfoot-(fruit) which excites your passions<br/><br />
    Not will I allow it<br/><br />
    To depart from me.<br/><br />
    Although cudgeled even to the &#8220;Guard of the overflow,&#8221;<br/><br />
    To Syria, with shebod-rods and clubs,<br/><br />
    To Kush, with palm-rods,<br/><br />
    To the highlands, with switches<br/><br />
    To the lowlands, with twigs,<br/><br />
    Never will I listen to their counsel<br/><br />
    To abandon longing.<br/><br />
    IV. The voice of the wild goose cries,<br/><br />
    Where she has seized their bait,<br/><br />
    But your love holds me back,<br/><br />
    I am unable to liberate her.<br/><br />
    I must, then, take home my net!<br/><br />
    What shall I say to my mother,<br/><br />
    To whom formerly I came each day<br/><br />
    Loaded down with fowls?<br/><br />
    I shall not set the snares today<br/><br />
    For your love has caught me.<br/><br />
    V. The wild goose flies up and soars,<br/><br />
    She sinks down upon the net.<br/><br />
    The birds cry in flocks,<br/><br />
    But I hasten homeward,<br/><br />
    Since I care for your love alone.<br/><br />
    My heart yearns for your breast,<br/><br />
    I cannot sunder myself from your attractions.<br/><br />
    VI. Thou beautiful one! My heart&#8217;s desire is<br/><br />
    To procure for you your food as your husband,<br/><br />
    My arm resting upon your arm.<br/><br />
    You have changed me by your love.<br/><br />
    Thus say I in my heart,<br/><br />
    In my soul, at my prayers:<br/><br />
    &#8220;I lack my commander tonight,<br/><br />
    I am as one dwelling in a tomb.&#8221;<br/><br />
    Be you but in health and strength,<br/><br />
    Then the nearness of your countenance<br/><br />
    Sheds delight, by reason of your well-being,<br/><br />
    Over a heart, which seeks you with longing.<br/><br />
    VII. The voice of the dove calls,<br/><br />
    It says: &#8220;The earth is bright.&#8221;<br/><br />
    What have I to do outside?<br/><br />
    Stop, thou birdling! You chide me!<br/><br />
    I have found my brother in his bed,<br/><br />
    My heart is glad beyond all measure.<br/><br />
    We each say:<br/><br />
    &#8220;I will not tear myself away.&#8221;<br/><br />
    My hand is in his hand.<br/><br />
    I wander together with him<br/><br />
    To every beautiful place.<br/><br />
    He makes me the first of maidens,<br/><br />
    Nor does he grieve my heart.<br/><br />
    VIII. Sa&#8217;am plants are in it,<br/><br />
    In the presence of which one feels oneself uplifted!<br/><br />
    I am your darling sister,<br/><br />
    I am to you like a bit of land,<br/><br />
    With each shrub of grateful fragrance.<br/><br />
    Lovely is the water-conduit in it,<br/><br />
    Which your hand has dug,<br/><br />
    While the north wind cooled us.<br/><br />
    A beautiful place to wander,<br/><br />
    Your hand in my hand,<br/><br />
    My soul inspired<br/><br />
    My heart in bliss,<br/><br />
    Because we go together.<br/><br />
    New wine it is, to hear your voice;<br/><br />
    I live for hearing it.<br/><br />
    To see you with each look,<br/><br />
    Is better than eating and drinking.<br/><br />
    IX. Ta-&#8217;a-ti-plants are in it!<br/><br />
    I take your garlands away,<br/><br />
    When you come home drunk,<br/><br />
    And when you are lying in your bed<br/><br />
    When I touch your feet,<br/><br />
    And children are in your&#8230;&#8230;&#8230;.<br/><br />
    . . . . . . . . . . . . . . . . . . . . . . . .<br/><br />
    I rise up rejoicing in the morning<br/><br />
    Your nearness means to me health and strength.<br/><br />
<u>____</u><br/><br />
(La Petite Mort)<br/><br />
<img width='432' height='430' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/la_petite_mort_large.jpg' alt='' /></p>
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		<title>Amadeus</title>
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		<pubDate>Mon, 10 Apr 2006 07:01:00 +0000</pubDate>
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		<description><![CDATA[On The Music Box: The Secret of the Rocks&#8230; &#8212; Hymn to Ninkasi Borne of the flowing water, Tenderly cared for by the Ninhursag, Borne of the flowing water, Tenderly cared for by the Ninhursag, Having founded your town by &#8230; <a href="http://www.earthrites.org/turfing/?p=3441">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>On The Music Box: The Secret of the Rocks&#8230;<br/><br />
&#8212;<br/><br />
Hymn to Ninkasi<br/><br />
<img width='280' height='420' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/ninkasi.jpg' alt='' />Borne of the flowing water,<br/><br />
Tenderly cared for by the Ninhursag,<br/><br />
Borne of the flowing water,<br/><br />
Tenderly cared for by the Ninhursag,<br/><br />
Having founded your town by the sacred lake,<br/><br />
She finished its great walls for you,<br/><br />
Ninkasi, having founded your town by the sacred lake,<br/><br />
She finished it&#8217;s walls for you,<br/><br />
Your father is Enki, Lord Nidimmud,<br/><br />
Your mother is Ninti, the queen of the sacred lake.<br/><br />
Ninkasi, your father is Enki, Lord Nidimmud,<br/><br />
Your mother is Ninti, the queen of the sacred lake.<br/><br />
You are the one who handles the dough [and] with a big shovel,<br/><br />
Mixing in a pit, the bappir with sweet aromatics,<br/><br />
Ninkasi, you are the one who handles the dough [and] with a big shovel,<br/><br />
Mixing in a pit, the bappir with [date] &#8211; honey,<br/><br />
You are the one who bakes the bappir in the big oven,<br/><br />
Puts in order the piles of hulled grains,<br/><br />
Ninkasi, you are the one who bakes the bappir in the big oven,<br/><br />
Puts in order the piles of hulled grains,<br/><br />
You are the one who waters the malt set on the ground,<br/><br />
The noble dogs keep away even the potentates,<br/><br />
Ninkasi, you are the one who waters the malt set on the ground,<br/><br />
The noble dogs keep away even the potentates,<br/><br />
You are the one who soaks the malt in a jar,<br/><br />
The waves rise, the waves fall.<br/><br />
Ninkasi, you are the one who soaks the malt in a jar,<br/><br />
The waves rise, the waves fall.<br/><br />
You are the one who spreads the cooked mash on large reed mats,<br/><br />
Coolness overcomes,<br/><br />
Ninkasi, you are the one who spreads the cooked mash on large reed mats,<br/><br />
Coolness overcomes,<br/><br />
You are the one who holds with both hands the great sweet wort,<br/><br />
Brewing [it] with honey [and] wine<br/><br />
(You the sweet wort to the vessel)<br/><br />
Ninkasi, (&#8230;)(You the sweet wort to the vessel)<br/><br />
The filtering vat, which makes a pleasant sound,<br/><br />
You place appropriately on a large collector vat.<br/><br />
Ninkasi, the filtering vat, which makes a pleasant sound,<br/><br />
You place appropriately on a large collector vat.<br/><br />
When you pour out the filtered beer of the collector vat,<br/><br />
It is [like] the onrush of Tigris and Euphrates.<br/><br />
Ninkasi, you are the one who pours out the filtered beer of the collector vat,<br/><br />
It is [like] the onrush of Tigris and Euphrates.<br/><br />
<u>______</u><br/><br />
Welcome to the Monday World&#8230;<br/><br />
A diverse little entry today, following the ancient path from Sumeria, to Vienna and back&#8230;<br/><br />
On The Menu:<br/><br />
The Links&#8230;<br/><br />
The Article: Amadeus<br/><br />
The Poetry: Sumerian Love Poems&#8230;<br/><br />
Saturday, a Hawk hit a Thrush just outside our front door.  The Crows went crazy of course.  Neighborhood pandemonium ensued; the Aerial Dwellers were going nuts&#8230;<br/><br />
Anyway,<br/><br />
Gwyllm<br/><br />
<u>__________</u><br/><br />
The Links:<br/><br />
<img width='270' height='360' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/2020RESURRECTED20FROM20A20SEA20OF20CHAOS20BY20THE20LIGHT20OF20LOVE20.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<a href="http://www.clairobscurgallery.com/gallery_jeffery_scott_1.htm">Jeffery Scott&#8217;s Photography&#8230;</a><br/><br />
<a href="http://www.rinf.com/columnists/news/entheogen-awakening-the-divine-within">Entheogens: The Movie Trailer</a><br/><br />
<a href="http://www.cdbaby.com/cd/angelboi">Foot Fetish Rap: The Poems&#8230;</a><br/><br />
<a href="http://bedazzled.blogs.com/bedazzled/2006/04/yoko_ono_cut_pi.html">Yoko Ono, 1965</a><br/><br />
<a href="http://www.montereyherald.com/mld/montereyherald/news/14286280.htm">&#8216;Happening&#8217; originator Kaprow dies</a><br/><br />
<u>________</u><br/><br />
<a href="http://www.rinf.com/columnists/news/the-amadeus-code">The Amadeus Code</a><br/><br />
<img width='307' height='375' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/mozart.jpg' alt='' />DAN Browns breathless quest for the secrets of the Holy Grail in The Da Vinci Code cleverly patched together gossip and curiosities from the visual arts. Had the story taken another turn, it could easily have followed a path of mystery and mysticism in classical music. The music world is no less a fertile place for cryptograms, hidden messages, secret societies and weird religion. And so many of the great composers could have a role to play: J.S. Bach, Edward Elgar, Alban Berg and, of course, Wolfgang Amadeus Mozart.<br/><br />
The story could still have started in Paris, at the end of the 19th century, with the eccentric and truly inventive composer, Erik Satie, best known for his piano miniatures, his strange and haunting Gymnopedies and Gnossiennes. Less known is his involvement with the cult of Rosicrucianism and its self-styled Sar or priest-king, Joseph-Aime Peladan. The Rosicrucians were a secret society with roots in the medieval Priory of Sion and the Knights Templar, organisations well known to readers of Browns tale.<br/><br />
Another French composer, Claude Debussy, may also have met Peladan, and was even rumoured to have been a grand master of the Priory of Sion.<br/><br />
Fin-de-siecle Paris was a hotbed of mysticism, symbolism and the decadence espoused in such influential books as Joris-Karl Huysmanss Against Nature. Indeed, much of the Rosicrucianism of Saties circle was a quest for a new aesthetic, and Saties own contribution included incidental music for a mystical drama, and piano pieces composed of solemn, liturgical-sounding chords. According to one analysis, Satie structured some of his Rose+Croix pieces in accord with the so-called divine ratio: the number denoted by the Greek letter phi, that is thought to give especially pleasing or auspicious dimensions.<br/><br />
Saties infatuation with Rosicrucianism was short-lived however, and the composer broke with the Sar and invented his own religion, the Metropolitan Church of Art of Jesus the Leader, with a congregation of just one: himself.<br/><br />
Composers through the ages have embedded codes in their music, both for the purpose of secret communication and private amusement. Music and cryptography &#8211; the science of codes &#8211; are often said to be closely aligned, as both disciplines rely on communication through symbols. Indeed, the ability to read music was a desirable skill for Britains Nazi code-breakers in World War II.<br/><br />
The composer best known for inserting extra-musical ideas into his work was Bach. He signed his compositions Soli Dei Gloria &#8211; to the glory of God alone &#8211; but he also signed within his works a tribute to himself, using the letters of his surname. In English notation, only the letters A to G are used in the musical scale; in German, the letter H denotes B-natural. So Bach was able to sign his own name, with the notes B-A-C-H, in such magisterial works as The Art of Fugue.<br/><br />
Other composers took to this idea of musical Scrabble. The Irish composer John Field wrote melodies on the themes of B-E-E-F and C-A-B-B-A-G-E; the pious Frenchman, Olivier Messiaen, used entire quotations from Thomas Aquinas in his organ work, Meditations on the Mystery of the Holy Trinity.<br/><br />
Elgars Variations on an Original Theme are more popularly known as the Enigma Variations because of the wordplay therein. The 14 variations are musical sketches of Elgars friends, and the title of each holds the key. The best-known variation &#8211; its noble theme is widely used in film scores &#8211; is the Nimrod, for the music publisher and Elgars best friend, August Johannes Jaeger. Puzzle solved: Jaeger means hunter in German; Nimrod was the mighty hunter of mythology.<br/><br />
Numbers, too, figure heavily in music. Those with sacred associations &#8211; such as three for the trinity, or 12 for the apostles &#8211; appear again and again: in three-note motifs, for example, or in the key of E-flat major, which has three flats.<br/><br />
In the 20th century, when composers broke with convention in search of new means of musical expression, number-crunching became more prominent. Bela Bartoks Music for Strings, Percussion and Celeste uses the Fibonacci sequence, in which each number in the series is the sum of the two before. Later composers such as Iannis Xenakis would use ever more sophisticated methods.<br/><br />
The musical modernists of the Second Viennese School in the early 20th century were highly analytical in musical thought yet, oddly enough, deeply superstitious of numbers. Arnold Schoenberg, the inventor of 12-tone serialism, was triskaidekaphobic: afraid of the number 13. Its not clear that this influenced his music, but he changed the name Aaron to Aron in his opera Moses und Aron so the title would not have 13 letters.<br/><br />
His pupil Alban Berg was even more carried away. Berg was paranoid about the number 23, stemming from the date of his first asthma attack, at the age of 14, on July 23, 1900. This fateful number recurs in works such as the Lyric Suite, the opera Lulu and his Violin Concerto, and is often paired with the number 10. That number, musical detectives believe, is a symbol for Hanna Fuchs, the woman with whom Berg had an adulterous affair.<br/><br />
The very act of playing a musical instrument involves patterns of numbers and natures own codes.<br/><br />
In the sixth century BC the Greek mathematician Pythagoras discovered the relationships between notes in the musical scale. A plucked string, when divided in half, he found, will sound an octave higher. Divided by two-thirds, it will produce a note a fifth higher. All the instruments in the modern symphony orchestra &#8211; violins, flutes, trumpets &#8211; work according to the same fundamental principle.<br/><br />
Pythagorass discovery had such pleasing elegance that his followers believed the same properties could be found elsewhere in nature. It was thought, for example, that the planets charted their course in the heavens according to similarly harmonious rules, hence the music of the spheres.<br/><br />
The recent discovery that the Perseus galaxy, some 250 million light years away, emits the very deep note of B-flat adds a tantalising detail to the idea of a celestial harmony.<br/><br />
But Western music couldnt live with the idea of a perfect Pythagorean universe. As people started to impose their creative will on nature, and compositions became more complex &#8211; using, of all things, chords! &#8211; instruments tuned in the Pythagorean way sounded shockingly out of tune.<br/><br />
Alternative methods were developed to overcome this. One of them was championed, perhaps invented, by Bach, who showcased the system in his collection of preludes and fugues, The Well-Tempered Clavier.<br/><br />
Mozart, whose 250th birthday falls this year, is the composer best known for his involvement with secret societies. He became a Freemason in December 1784, and many of his musical works bear the hallmarks of the Craft. His Meistermusik, for example, is some of his most beautiful for male voices, and Masons later set their texts to other pieces by the composer.<br/><br />
Freemasonry is a quasi-religious movement guided by principles of fraternity. It has its origins in the ancient guilds of stonemasons, and uses the symbols of masons tools &#8211; the square and compass, for example &#8211; as metaphors for self-improvement: God is regarded as the divine architect of the universe.<br/><br />
The movement requires only that its brothers be men, and that they follow a monotheistic religion, Judaism, Christianity or Islam.<br/><br />
The Magic Flute, completed in 1791, the year Mozart died, was not written for Masonic ceremony but daringly took its symbols into the domain of the public opera house. As Goethe, another Freemason, wrote: It is enough that the crowd should find pleasure in seeing the spectacle: at the same time, its high significance will not escape the initiates.<br/><br />
Freemasonry had flourished in Vienna in the late 18th century but was under threat: the movement was condemned by the Empress Maria Theresa (the character of Queen of the Night is sometimes said to represent her), was suspected of being involved in the French revolution, and rival lodges were being formed that allowed women as members. The Magic Flute is, in many ways, a public relations campaign for Freemasonry.<br/><br />
There are many symbols that Masons would recognise in the Flute. The number three is prevalent &#8211; in the key of E-flat, in the three boys, in the three-note motifs said to echo the secret Masonic knock. It refers to the three pillars of the Masonic temple: wisdom, beauty and strength.<br/><br />
Characters would be understood as taking part in a Masonic drama: the prince Tamino is the new initiate who must go through a ritual purification; Sarastro is the Persian prophet Zoroaster; the Queen of the Night refers to the realm of darkness and ignorance; the moor Monostatos is said to refer to the assassin of King Solomons architect, Hiram.<br/><br />
The Flute can be read as a parable of the triumph of light over darkness, an end to superstition and the beginning of a new age of peace.<br/><br />
Freemasonry is implicated in the circumstances surrounding Mozarts death, but not with the suspicion that was levelled at rival composer Antonio Salieri in the film Amadeus. In his book Mozarts Last Year, H.C. Robbins Landon writes that the composer contracted a streptococcal infection at a Masonic lodge meeting in November 1791, which exacerbated his poor state of health. He certainly wasnt murdered.<br/><br />
Nor were his family left unaided: Masons have always looked after the families of their brothers, Robbins Landon writes, and it appears they did so with Constanze Mozart. The lodge raised money for Constanze by subscription, although the Masons themselves were on the way out: Freemasonry ceased to exist in Austria in 1794.<br/><br />
So no suspicious circumstances there &#8211; just the enduring mystery of the wonder of Mozarts magical music. <br/><br />
<u>__________</u><br/><br />
Poetry: Sumerian Love Poems..<br/><br />
<img width='236' height='325' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/in_lilith2_s.jpg' alt='' /><br/><br />
<br/><br />
Erect for Me My Flowered Bed<br/><br />
Let them erect for me my flowered bed.<br/><br />
Let them spread it for me<br/><br />
with herbs like translucent lapis lazuli.<br/><br />
For me let them bring in the man of my heart.<br/><br />
Let them bring in to me my Ama-ucumgal-ana.<br/><br />
Let them put his hand in my hand,<br/><br />
let them put his heart by my heart.<br/><br />
As hand is put to head, the sleep is so pleasant.<br/><br />
As heart is pressed to heart, the pleasure is so sweet.&#8221;<br/><br />
&#8212;&#8211;                <br/><br />
Man Of My Heart<br/><br />
Man of my heart, my beloved man,<br/><br />
your allure is a sweet thing, as sweet as honey.<br/><br />
Lad of my heart, my beloved man,<br/><br />
your allure is a sweet thing, as sweet as honey.<br/><br />
You have captivated me,<br/><br />
of my own free will I will come to you.<br/><br />
Man, let me flee with you &#8212; into the bedroom.<br/><br />
You have captivated me;<br/><br />
of my own free will I shall come to you.<br/><br />
Lad, let me flee with youinto the bedroom.<br/><br />
 <br/><br />
Man, let me do the sweetest things to you.<br/><br />
My precious sweet, let me bring you honey.<br/><br />
In the bedchamber dripping with honey<br/><br />
let us enjoy over and over your allure, the sweet thing.<br/><br />
Lad, let me do the sweetest things to you.<br/><br />
My precious sweet, let me bring you honey.<br/><br />
 <br/><br />
Man, you have become attracted to me.<br/><br />
Speak to my mother and I will give myself to you;<br/><br />
speak to my father and he will make a gift of me.<br/><br />
I know where to give physical pleasure to your body<br/><br />
sleep, man, in our house till morning.<br/><br />
I know how to bring heart&#8217;s delight to your heart<br/><br />
sleep, lad, in our house till morning.<br/><br />
 <br/><br />
Since you have fallen in love with me, lad,<br/><br />
if only you would do your sweet thing to me.<br/><br />
My lord and god, my lord and guardian angel,<br/><br />
my Cu-Suen who cheers Enlil&#8217;s heart,<br/><br />
if only you would handle your sweet place,<br/><br />
if only you would grasp your place that is sweet as honey.<br/><br />
Put your hand there for me<br/><br />
like the cover on a measuring cup.<br/><br />
Spread your hand there for me<br/><br />
like the cover on a cup of wood shavings.<br/><br />
&#8212;<br/><br />
My Honey-Sweet<br/><br />
&#8220;My dearest, my dearest, my dearest, my darling,<br/><br />
my darling, my honey of her own mother,<br/><br />
my sappy vine, my honey-sweet,<br/><br />
my honey-mouthed of her mother!<br/><br />
&#8220;The gazing of your eyes is pleasant to me;<br/><br />
come my beloved sister.<br/><br />
The speaking of your mouth is pleasant to me,<br/><br />
my honey-mouthed of her mother.<br/><br />
The kissing of your lips is pleasant to me;<br/><br />
come my beloved sister.<br/><br />
&#8220;My sister, the beer of your barley is good,<br/><br />
my honey-mouthed of her mother.<br/><br />
The ale of your beer-bread is good;<br/><br />
come my beloved sister.<br/><br />
 <br/><br />
&#8220;My desirable one, my desirable one,<br/><br />
your charms are lovely,<br/><br />
my desirable apple garden,<br/><br />
your charms are lovely.<br/><br />
My fruitful garden of mes trees,<br/><br />
your charms are lovely,<br/><br />
my one who is in himself Dumuzid-abzu,<br/><br />
your charms are lovely.<br/><br />
My holy statuette, my holy statuette,<br/><br />
your charms are lovely.<br/><br />
My alabaster statuette adorned with a lapis-lazuli jewel,<br/><br />
your charms are lovely.&#8221;<br/><br />
<u>____</u><br/><br />
(Dance of the Seven Veils&#8230;)<br/><br />
<img width='337' height='500' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/sevenveils.jpg' alt='' /></p>
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		<title>The Were-Rabbit, The Were-Hare?</title>
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		<pubDate>Sun, 09 Apr 2006 08:40:07 +0000</pubDate>
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		<description><![CDATA[Something &#8220;little&#8221; for Sunday&#8230;! Actually a bit more than that&#8230; This is as close as I get to Easter, or as I like to think, Eostara&#8230; This is a small celebration of the wild, in picture, story and lyric. The &#8230; <a href="http://www.earthrites.org/turfing/?p=3442">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>Something &#8220;little&#8221; for Sunday&#8230;! Actually a bit more than that&#8230; This is as close as I get to Easter,  or as I like to think, <a href="http://magickalmusings.net/wicca/wheel/eostara.php">Eostara&#8230;</a>  This is a small celebration of the wild, in picture, story and lyric.<br/><br />
The Picture is of a Giant German Rabbit, and the article is about the ravaging of the allotments in Northumberland by a &#8220;Were&#8221; Rabbit/Hare&#8230; 8o) <br/><br />
 <br/><br />
The Lyrics/Poems are composed and captured by that Lady of Song, Maddy Prior from her album &#8220;Year&#8221; which I suggest you go out and buy, like yesterday&#8230;. <br/><br />
Have a good Sunday,<br/><br />
Gwyllm<br/><br />
<u>________</u><br/><br />
Is It Something Like This?<br/><br />
<img width='203' height='312' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/_41309696_robert_203.jpg' alt='' /><a href="http://news.bbc.co.uk/1/hi/england/tyne/4886272.stm"> Hunt for real life &#8216;were-rabbit&#8217;</a><br/><br />
 &#8220;It&#8217;s been taking huge bites out of cabbages, carrots and turnips&#8230; it&#8217;s a hungry fella&#8221;<br/><br />
(Marksman Brian Cadman)<br/><br />
Sharp-shooters have been brought in to defend allotment patches in Northumberland suffering from a real-life &#8220;curse of the were-rabbit&#8221;.<br/><br />
The ravenous giant rabbit, named after the famed Wallace and Gromit character, is reported to have ripped up dozens of prize-winning leeks and turnips.<br/><br />
Now growers in Felton, near Morpeth, have drafted in licensed gamekeepers with air rifles to halt the rampage.<br/><br />
But animal welfare workers have called for the animal to be trapped instead.<br/><br />
Four gardeners described the rabbit as having one ear larger than the other.<br/><br />
The main clues are oversized paw prints and sightings of what growers claim to be a cross between a hare and a rabbit. <br/><br />
A small group of allotment holders have now clubbed together to hire two air rifle marksmen with orders to shoot to kill.<br/><br />
Grower Jeff Smith, 63, said: &#8220;This is no ordinary rabbit. We are dealing with a monster.<br/><br />
&#8220;It is absolutely massive. I have seen its prints and they are huge, bigger than a deer. It is a brute of a thing.&#8221;<br/><br />
Mr Smith, who has kept an allotment for 25 years, added: &#8220;We have two lads here with guns who are trying to shoot it, but it is clever.<br/><br />
&#8220;They never see it. There were big rabbits in the 1950s and 1960s before pesticides were introduced, but not like this.&#8221;<br/><br />
Marksman Brian Cadman, 17, said: &#8220;We&#8217;ve been told to shoot on sight, but we&#8217;ve not had much luck yet.<br/><br />
&#8220;You can see what it&#8217;s been eating.<br/><br />
&#8220;It&#8217;s been taking huge bites out of cabbages, carrots and turnips. It&#8217;s a hungry fella.&#8221;<br/><br />
The Royal Society for the Prevention of Cruelty to Animals (RSPCA) urged the growers to set a humane trap for the animal and release it elsewhere.<br/><br />
&#8212;&#8212;&#8212;&#8212;<br/><br />
Lyrics: Maddy Prior<br/><br />
<img width='160' height='160' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/year-1b.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
I Sall Goe Until A Hare<br/><br />
I sall goe until a hare<br/><br />
Wi sorrow and sick mickle care<br/><br />
I sall goe in the devil&#8217;s name<br/><br />
An while I come home again<br/><br />
Ruled By The Moon<br/><br />
I am ruled by the moon<br/><br />
I move under her mantle<br/><br />
I am the symbol of her moods<br/><br />
Of rebirths cycle<br/><br />
I am companion to the gods<br/><br />
I can conceive while I am pregnant<br/><br />
I call the dawn and spring in<br/><br />
I am the advent<br/><br />
I bring life from water<br/><br />
In a cup that must be broken<br/><br />
I whisper to the bursting egg<br/><br />
I&#8217;m Aestre&#8217;s token<br/><br />
Scent Of Dog<br/><br />
Scent of dog, scent of man<br/><br />
Closer closer smell them coming<br/><br />
Hot breath, hot death<br/><br />
Closer closer hard the running<br/><br />
Tongues pant, hearts thump<br/><br />
Closer closer through the fields<br/><br />
Teeth snap, bones crack<br/><br />
Closer closer at my heels<br/><br />
Nearer yet and nearer<br/><br />
I can feel the poacher&#8217;s knife<br/><br />
He is running for his dinner<br/><br />
I am running for my life<br/><br />
Winter Wakeneth<br/><br />
Wynter wakeneth al my care<br/><br />
nou this leues waxeth bare;<br/><br />
ofte y sike ant mourne sare<br/><br />
when hit cometh in my thoht<br/><br />
of this worldes joie hou hit geth al to noht.<br/><br />
&#8212;<br/><br />
<img width='300' height='212' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Hare.gif' alt='' /><br/><br />
<br/><br />
<br/><br />
The Hare Said<br/><br />
Man sprays no weeds<br/><br />
The scythe cuts the corn bleeds<br/><br />
Leverets trapped in a harvest blade<br/><br />
&#8216;Tis the time of man, the hare said<br/><br />
Here&#8217;s the tractor here&#8217;s the plough<br/><br />
And where shall we go now<br/><br />
We&#8217;ll lie in forms as still as the dead<br/><br />
In the open fields, the hare said.<br/><br />
No cover but the camouflage<br/><br />
From the winter&#8217;s wild and bitter rage<br/><br />
All our defense is in our legs<br/><br />
We run like the wind, the hare said.<br/><br />
I Shall Run And Run<br/><br />
I&#8217;ve been cursed, I&#8217;ve been despised<br/><br />
As a witch with darkest powers<br/><br />
- I sall goe until a hare -<br/><br />
I&#8217;ve been hunted, trapped and punished<br/><br />
In these my darkest hours<br/><br />
- Wi sorrow and such mickle care -<br/><br />
I&#8217;ve been thrown into the fire<br/><br />
But I do not fear it<br/><br />
- I sall goe until a hare -<br/><br />
It purifies and resurrects<br/><br />
And I can bear it<br/><br />
- Wi sorrow and such mickle care -<br/><br />
I sall goe until a hare<br/><br />
wi sorrow and such mickle care<br/><br />
I have outrun dogs and foxes<br/><br />
And I&#8217;ve dodged the tractor wheels<br/><br />
- I sall goe until a hare -<br/><br />
I&#8217;ve survived your persecution<br/><br />
And your ever changing field<br/><br />
- Wi sorrow and such mickle care -<br/><br />
I will run and run forever<br/><br />
Where the wild fields are mine<br/><br />
- I sall goe until a hare -<br/><br />
I&#8217;m a symbol of endurance<br/><br />
Running through the mists of time<br/><br />
- Wi sorrow and such mickle care &#8211; <br/><br />
<img width='500' height='332' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/7032050.jpg' alt='' /></p>
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		<title>Number 17; The Larch&#8230;</title>
		<link>http://www.earthrites.org/turfing/?p=3440</link>
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		<pubDate>Sat, 08 Apr 2006 20:06:06 +0000</pubDate>
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		<description><![CDATA[Deep peace of the running wave to you. Deep peace of the flowing air to you. Deep peace of the quiet earth to you. Deep peace of the shining stars to you. Deep peace of the infinite peace to you. &#8230; <a href="http://www.earthrites.org/turfing/?p=3440">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>Deep peace of the running wave to you.<br/><br />
Deep peace of the flowing air to you.<br/><br />
Deep peace of the quiet earth to you.<br/><br />
Deep peace of the shining stars to you.<br/><br />
Deep peace of the infinite peace to you.<br/><br />
Number 17; The Larch&#8230;<br/><br />
<img width='216' height='350' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/larch.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
Well, Saturday has arrived.  Wading through allergy attacks at this point&#8230; Interesting way to state that isn&#8217;t it? &#8220;attacks&#8221;&#8230; Nature as conflict.  It takes millenia of misdirection to arrive at that statement, state of of mind.  <br/><br />
It has been a wonderful week.  Travelling to the coast, Having Angela and Sphinx visiting, having Mike spend some time with us on his travels, and having a good time in general with many wonderful souls.<br/><br />
Ever felt blest just in living?  I admit, I do.  I have a companion who shares her passion of life with me, and I have a child that looks like he will far outstrip me in thought and action.  It is exciting to see him make connections about life that I didn&#8217;t get until I was in my 30&#8242;s&#8230; We have met and shared time with some of the most interesting people along this path.   I hope you find your life in a similar light.<br/><br />
Have a good weekend, and here is to moments of beauty and clarity&#8230;.<br/><br />
Gwyllm<br/><br />
<u>____</u><br/><br />
On The Menu:<br/><br />
The Links&#8230;<br/><br />
The Article&#8230; Patriot Act E-Mail Searches Apply to Non-Terrorists, Judges Say<br/><br />
Poetry: 3 by Robert Graves<br/><br />
<u>_______</u><br/><br />
The Links:<br/><br />
<a href="http://isahaqi.chris-floyd.com/">Children of Abraham&#8230;</a><br/><br />
<a href="http://www.thebostonchannel.com/news/8491575/detail.html">Girl, 5, Forced To Apologize For Hugging Classmate</a><br/><br />
<a href="http://www.artmuseum.net/w2vr/timeline/Kaprow.html">Allan Kaprow | Happenings </a><br/><br />
<a href="http://service.spiegel.de/cache/international/0,1518,409517,00.html">Player Silences German Racists With Hitler Salute</a><br/><br />
<a href="http://news.google.com/news?hl=en&amp;ned=us&amp;q=shaman">What is in a word?  The degeneration of a Meme?</a><br/><br />
<u>_______</u><br/><br />
The Article:<a href="http://www.infowars.com/articles/ps/patriot_act_email_searches_apply_non_terrorists.htm">Patriot Act E-Mail Searches Apply to Non-Terrorists, Judges Say</a><br/><br />
<img width='500' height='383' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/homeland20security.jpg' alt='' /><br/><br />
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<br/><br />
<br/><br />
Two federal judges in Florida have upheld the authority of individual courts to use the Patriot Act to order searches anywhere in the country for e-mails and computer data in all types of criminal investigations, overruling a magistrate who found that Congress limited such expanded jurisdiction to cases involving terrorism.<br/><br />
The disagreement among the jurists about the scope of their powers simmered for more than two years before coming to light in an opinion unsealed earlier this month. The resolution, which underscored the government&#8217;s broad legal authority to intercept electronic communications, comes as debate is raging over President Bush&#8217;s warrantless surveillance program and the duties of Internet providers to protect personal data.<br/><br />
A magistrate judge in Orlando, James Glazebrook, first questioned the so-called nationwide-search provision in 2003, after investigators in a child pornography probe asked him to issue a search warrant requiring a &#8220;legitimate&#8221; California-based Web site to identify all users who accessed certain &#8220;password-protected&#8221; photos posted on the site. The Web provider was not named in public court records.<br/><br />
Magistrate Glazebrook said that in passing the Patriot Act, formally known as the Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act, Congress made clear its focus was on terrorism. He said there was nothing in the language Congress adopted in the days after the September 11, 2001, terrorist attacks that suggested the nationwide-search provision should apply to garden variety federal cases.<br/><br />
&#8220;The statutory language is clear and unambiguous in limiting district court authority to issue out-of-district warrants to investigations of terrorism, and that language controls this court&#8217;s interpretation. The government has shown no legislative intent to the contrary,&#8221; the magistrate wrote. He also noted that many of the examples given during legislative debate involved terrorism. The then chairman of the Senate Judiciary Committee, Senator Leahy, a Democrat of Vermont, described the nationwide-search language as applying in terrorism cases, the court noted.<br/><br />
Magistrate Glazebrook denied the search warrant, but it was recently disclosed that the government appealed to a federal judge, G. Kendall Sharp, who granted it without explanation.<br/><br />
The scenario played out again late last year, after prosecutors presented Magistrate Glazebrook with an application for a search warrant directed to a Sunnyvale, Calif.-based Web portal, Yahoo. The government asked that Yahoo produce web pages, documents, and usage logs pertaining to two e-mail addresses and a Web site allegedly linked to an Orlando man, Earl Beach, under investigation for involvement in child pornography. Magistrate Glazebrook allowed searches of Mr. Beach&#8217;s home and computers, but again rejected prosecutors&#8217; request to acquire data located across the country. &#8220;Congress has not authorized this court to seize out-of-district property except in cases of domestic or international terrorism,&#8221; the magistrate handwrote on the application.<br/><br />
Again, prosecutors appealed. Judge Gregory Presnell took up the question and concluded that &#8220;it seems&#8221; Congress did intend to authorize nationwide search warrants in all cases, not just ones pertaining to terrorism. However, the judge acknowledged that the language Congress used was far from clear. &#8220;The court rejects the assertions made by both the United States here and the magistrate judge&#8230; that the statutory language is unambiguous. Although the court ultimately comes to a determination regarding the meaning of this language, by no means is it clearly, unambiguously or precisely written,&#8221; Judge Presnell wrote.<br/><br />
The chief federal defender in Orlando, R. Fletcher Peacock, said the dispute was a straightforward one pitting literal interpretation against legislative intent. &#8220;Judge Presnell was more willing to go behind the language of the statute and look at the statutory intent, and clearly Judge Glazebrook was not,&#8221; the attorney said.<br/><br />
One of the most striking aspects of the dispute is that there appears to be no other published court ruling addressing the nationwide-search provision, known as Section 220. The magistrate involved cited no cases directly on the point and neither did the government.<br/><br />
An attorney with a group that pushes for online privacy, the Electronic Frontier Foundation, said yesterday that the lack of published cases on the subject reflects the fact that search warrant applications are presented outside the presence of defense lawyers, often before a defendant even knows he is under investigation. &#8220;It&#8217;s fairly typical that search warrants for electronic evidence would be kept under seal,&#8221; the privacy advocate, Kevin Bankston, said. &#8220;In most cases, they wouldn&#8217;t be reported.&#8221;<br/><br />
Mr. Bankston said there is no question that the Justice Department wanted the Patriot Act to include nationwide-search authority for all crimes, but whether lawmakers accomplished that task is another question. &#8220;I don&#8217;t know that Congress knew what it was voting on,&#8221; he said.<br/><br />
Civil libertarians have objected to the nationwide-search provision on the grounds that it allows prosecutors the discretion to pick judicial districts where judges are seen as more friendly to the government. Critics of the Patriot Act have also warned that allowing search warrants to be filed from across the country will discourage Internet service providers from fighting such requests even when they may be unwarranted.<br/><br />
&#8220;The only person in a position to assert your rights is the ISP and if it&#8217;s in their local court, they are more likely to challenge it if it is bad or somehow deficient,&#8221; Mr. Bankston said.<br/><br />
A spokesman for the prosecutors did not return a call seeking comment for this story. However, the Justice Department has said the nationwide-search provision was &#8220;vital&#8221; to its investigation of the gruesome murder in 2004 of a pregnant Missouri woman, Bobbie Jo Stinnett, whose unborn child was cut from her womb with a kitchen knife. Investigators claim that they used the Patriot Act authority to quickly obtain email evidence from an Internet provider across state lines in Kansas. That data led them to a woman who later confessed to the attack, Lisa Montgomery.<br/><br />
In his ruling, Judge Presnell did not mention that episode, but suggested it was simpler for the courts and prosecutors to issue all warrants in a case from one place.<br/><br />
&#8220;As a matter of judicial and prosecutorial efficiency, it is practical to permit the federal district court for the district where the federal crime allegedly occurred to oversee both the prosecution and the investigation (including the issuance of warrants) thereof,&#8221; he wrote. The government has also complained that the former procedure caused court backlogs and delays in jurisdictions, like northern California, that are home to many Internet companies.<br/><br />
It is unclear whether any charges resulted from the 2003 investigation, but the suspect involved in the disputed 2005 search, Mr. Beach, was indicted earlier this month on charges of possessing and distributing child pornography. He has pleaded not guilty. A trial is set for April.<br/><br />
Magistrate Glazebrook said in a brief interview yesterday that he could not discuss the specific cases that prompted the legal disagreement over the Patriot Act, but that he expects the question to arise again. &#8220;It is certainly something that will come up,&#8221; he said. &#8220;There are a lot of interesting issues surrounding that.&#8221;<br/><br />
&#8212;&#8212;&#8212;&#8212;-<br/><br />
Poetry: Robert Graves<br/><br />
<img width='140' height='141' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/ag8graves1.jpg' alt='' /><br/><br />
THE FINDING OF LOVE<br/><br />
Pale at first and cold,<br/><br />
Like wizard&#8217;s lily-bloom<br/><br />
Conjured from the gloom,<br/><br />
Like torch of glow-worm seen<br/><br />
Through grasses shining green<br/><br />
By children half in fright,<br/><br />
Or Christmas candelelight<br/><br />
Flung on the outer snow,<br/><br />
Or tinsel stars that show<br/><br />
Their evening glory<br/><br />
With sheen of fairy story&#8211;<br/><br />
<br/><br />
Now with his blaze<br/><br />
Love dries the cobweb maze<br/><br />
Dew-sagged upon the corn,<br/><br />
He brings the flowering thorn,<br/><br />
Mayfly and butterfly,<br/><br />
And pigeons in the sky,<br/><br />
Robin and thrush,<br/><br />
And the long bulrush,<br/><br />
The cherry under the leaf,<br/><br />
Earth in a silken dress,<br/><br />
With end to grief,<br/><br />
With joy in steadfastness.<br/><br />
&#8212;<br/><br />
The Worms of History<br/><br />
On the eighth day God died; his bearded mouth<br/><br />
That had been shut so long flew open.<br/><br />
So Adam&#8217;s too in a dismay like death-<br/><br />
But the world still rolled on around him,<br/><br />
Instinct with all those lesser powers of life<br/><br />
That God had groaned against but not annulled.<br/><br />
&#8220;All-excellent&#8221;, Adam had titled God,<br/><br />
And in his mourning now demeaned himself<br/><br />
As if all excellence, not God, had died;<br/><br />
Chose to be governed by those lesser powers,<br/><br />
More than inferior to excellence -<br/><br />
The worms astir in God&#8217;s corrupt flesh.<br/><br />
God died, not excellence his name:<br/><br />
Excellence lived, but only was not God.<br/><br />
It was those lesser powers who played at God,<br/><br />
Bloated with Adam&#8217;s deferential sighs<br/><br />
In mourning for expired divinity;<br/><br />
They reigned as royal monsters upon earth.<br/><br />
Adam grew lean, and wore perpetual black;<br/><br />
He made no reaching after excellence.<br/><br />
Eve gave him sorry comfort for his grief<br/><br />
With birth of sons, and mourning still he died.<br/><br />
Adam was buried in one grave with God<br/><br />
And the worms ranged and ravaged in between.<br/><br />
Into their white maws fell abundance<br/><br />
Of all things rotten. They were greedy-nosed<br/><br />
To smell the taint out and go scavenging,<br/><br />
Yet over excellence held no domain.<br/><br />
Excellence lives; they are already dead -<br/><br />
The ages of a putrefying corpse.<br/><br />
&#8212;<br/><br />
Bitter Thoughts on Receiving a Slice of Cordelia&#8217;s Wedding-Cake<br/><br />
Why have such scores of lovely, gifted girls<br/><br />
  Married impossible men?<br/><br />
Simple self-sacrifice may be ruled out,<br/><br />
  And missionary endeavour, nine times out of ten.<br/><br />
Repeat &#8220;impossible men&#8221;: not merely rustic,<br/><br />
  Foul-tempered or depraved<br/><br />
(Dramatic foils chosen to show the world<br/><br />
  How well women behave, and always have behaved).<br/><br />
Impossible men: idle, illiterate,<br/><br />
  Self-pitying, dirty, sly,<br/><br />
For whose appearance even in City parks<br/><br />
  Excuses must be made to casual passers-by.<br/><br />
Has God&#8217;s supply of tolerable husbands<br/><br />
  Fallen, in fact, so low?<br/><br />
Or do I always over-value woman<br/><br />
  At the expense of man?<br/><br />
<u>_______</u><br/><br />
Rowan &amp;amp; Mike<br/><br />
<img width='360' height='317' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/mike-rowan.jpg' alt='' /><br/></p>
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		<title>Visiting Editor&#8230;</title>
		<link>http://www.earthrites.org/turfing/?p=3439</link>
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		<pubDate>Fri, 07 Apr 2006 07:01:00 +0000</pubDate>
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		<description><![CDATA[Hey All&#8230;. Mike Crowley came through on Monday on his way to Seattle, and he is back on this Thursday night&#8230; We have been sitting around having good Wine, Thai food, and talking about Gods, Goddesses, Millerites, Templars and the &#8230; <a href="http://www.earthrites.org/turfing/?p=3439">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>Hey All&#8230;. Mike Crowley came through on Monday on his way to Seattle, and he is back on this Thursday night&#8230; We have been sitting around having good Wine, Thai food, and talking about Gods, Goddesses, Millerites, Templars and the like with Rowan.  (Rowan has discovered &#8220;Holy Blood, Holy Grail&#8221;&#8230; hang on to those first editions kids!)<br/><br />
He was in Seattle consoling Spinxter during his infestation with Camel Lice!  Hold in there Spinx!!  <br/><br />
Anyway, Mike is going to pick out an article and some poems&#8230;. &#8216;kay?<br/><br />
<img width='257' height='360' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/mike1.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
So with no further noise, here is the Menu:<br/><br />
The Links: 1 link special from Mike!<br/><br />
The Article: END OF A FALSE &#8220;PROPHET&#8221; <br/><br />
Mikes&#8217; Poems: Reed, Hardy &amp;amp; Thomas<br/><br />
We have had a great time!  Please enjoy these selections as we drift into the weekend!<br/><br />
Gwyllm<br/><br />
<u>_________</u><br/><br />
The Link:<br/><br />
<a href="http://www.harrold.org/rfhextra/news.html">Mike Voted This The Worse Web Site, like EVER&#8230;</a><br/><br />
<u>__________</u><br/><br />
The Article:<a href="http://www.scp-inc.org/publications/newsletters/N2204/endprophet.html">END OF A FALSE &#8220;PROPHET&#8221;</a><br/><br />
By Joe Szimhart <br/><br />
SCP Newsletter, SPRING 1998 VOLUME 22:4 <br/><br />
<img width='177' height='234' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/ecp-evil.gif' alt='' /><br/><br />
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[It's hard times at the Church Universal and Triumphant (the CUT). Under the leadership of Elizabeth Claire Prophet, the CUT had been one of the most flamboyant "survivalist" cults in the last half of this century. Prophet picked up leadership of the group in the '70's after the death of her first husband and original leader, Mark Prophet. Under E.C. Prophet, the CUT was responsible for a strange and dangerous theological brew that combines channeled revelations from the Ascended Masters, reincarnation, karma, twisted interpretations of the gospel, and culture-rejecting paranoia. The CUT gained widespread notoriety in the 80's and early 90's when Prophet prophecied an impending nuclear holocaust. In March of 1990, Prophet signaled that the time had come--and the faithful sequestered themselves for a time in massive underground bomb shelters in Montana and elsewhere. Needless to say, the end did not come as planned.<br/><br />
Now, with membership falling and Prophet herself increasingly out of the picture due to a "neurological disorder," it appears that this group is trying to re-invent itself--changing it's image from one of panic-mongering doomsayers to a church of "Divine Love." As Joe Szimhart traces the origins and history of this cult from its roots in the depression-era "I AM" movement to its present troubles, it is ironic to think that this Satanic deception may be abandoning its bomb-shelters just as the big one really is about to hit (look for SCP coverage of the Y2K "time bomb" in the months to come). And wouldn't it be just like the master deceiver to use a group like the CUT to massively discredit the whole notion of societal collapse just as such an event roles down the pike . . . Ed.]<br/><br />
Early on a beautiful Sunday morning I strolled down State Street over the green Chicago River and turned right onto Washington. I stopped to see the giant, rusted steel Picasso sculpture at the Chicago Civic Center. Many years ago I first encountered this monstrous, cubist version of an Afghan dog. The thirty-foot, welded construction is still an impressive icon of modernity. It takes me back to a time when &#8220;modern&#8221; art was yet shocking and dramatic. Chicago&#8217;s Mayor Daley received the proposed Picasso badly, visibly not appreciative of the model he held in his hand. It was installed in 1967.<br/><br />
The street is named after America&#8217;s first president, and I was about to see a life-sized photo of a man who claimed to have been George Washington in a past life. That&#8217;s correct: Guy Ballard, who died in 1939, was George Washington, if you talk to an &#8220;I AM&#8221; Activity devotee. His wife, Edna Ballard, who lived into the early 1970s, was Benjamin Franklin according to the group. The &#8220;I AM&#8221; Temple is inside a twelve stories high building at 176 West Washington. The sect purchased it in 1948. The &#8216;Mighty &#8220;I AM&#8221;&#8216; owns many significant properties purchased after its meteoric rise in Great Depression-racked America. Today it has reading rooms in many cities, and main centers in Mt. Shasta, California and Santa Fe, New Mexico outside of Chicago.<br/><br />
By 1939 the &#8220;I AM&#8221; reportedly had 50,000 followers after a mere five years since its start. That may have been an exaggeration. Today only a few thousand or less remain by my estimate, despite renewed interest in the &#8220;I AM&#8221; teachings within the recent New Age Movement explosion. &#8220;I AM&#8221; books turn up in many New Age and occult bookstores. The Ballard teachings form the basis of many active but separate sects that claim larger followings: Church Universal and Triumphant (CUT), the Bridge to Freedom (now known as the Foundation for Higher Spiritual Learning in Virginia and South America), and smaller ones like the Church of the Ascension, the Ruby Ray and a CUT spin-off launched in 1997 by a former CUT &#8220;bishop,&#8221; Monroe Shearer. The Lighthouse of Freedom was a 1950s &#8220;I AM&#8221; sect that influenced mark Prophet to found his Summit Lighthouse in 1958, the forerunner of CUT.<br/><br />
Outside the &#8220;I AM&#8221; Temple door the visitor approaches under two huge American flags jutting from the building. After all, this is &#8220;George Washington&#8217;s&#8221; place. The storefront window displays religious pictures and some pithy, innocuous quotes from &#8220;I AM&#8221; teachings on posters and cards. Once inside you notice a trademark poster of the &#8220;I AM&#8221;&#8216;s spiritual founder, the Comte de Saint-Germain (1708-84, give or take a year), in a militaristic, blue uniform and not in his characteristic white, powdered wig.<br/><br />
<img width='102' height='130' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/saint20germain.serendipityThumb.gif' alt='' />[The "I AM" images of "Saint Germain" look nothing like the real merchant-magician-spy who was neither Count nor Saint. He named himself after a French city--Saint-Germain. He impressed many gullible royals in the court of Louis XV in France, but others regarded the Count as both braggart and charlatan. Paris in the eighteenth century was crawling with magician/occultists. The Count was one of the more talented and entertaining mystery men. Comte de Saint-Germain often dropped hints that he was five hundred years old, belonged to a secret order of mystics resembling the Rosicrucians or Freemasons, and perhaps was an immortal. Non-apologetic sources I recommend on Saint-Germain are: Charles Mackay's 1852 account in Extraordinary Popular Delusions and the Madness of Crowds. Harmony, 1980: pp 230-37; E.M. Butler's 1948 description in The Myth of the Magus Cambridge, Canto edition, 1993: chapter 11; and if you are up to it, read Umberto Eco's Foucault's Pendulum (Ballantine, 1988) for a rowdy, semiotic jaunt through occult territory. His fictional version of "Saint Germain" and the Great White Fraternity is fascinating.]<br/><br />
In the main lobby wall to the right is the life-sized, black and white photo of Guy and Edna Ballard together, regally dressed and posed in white formal wear. Seated behind a neat, large desk, two middle-aged women greeted me with pleasant smiles. &#8220;Hello. Can we help you,&#8221; asked the one with brunette bangs.<br/><br />
&#8220;Yes,&#8221; I said. &#8220;I&#8217;m interested to know more about your temple. I read about the &#8220;I AM&#8221; many years ago. I have studied Theosophy. This is my first visit here.&#8221; I said nothing that was untrue, yet I had to be cautious if I was to ingratiate myself to these aura-sensitive ladies. I could be perceived as harboring evil entities. I was dressed in a beige tee-shirt that sported a Celtic dragon design, white sneakers and jeans, but I did have a handsome leather briefcase with me. The ladies were in their finest &#8220;I AM&#8221; Sunday uniforms. Sunday is their day for white and these ladies each wore a pure white, lacy, ankle-length skirt with a purple cross brooch pinned at the neck of their equally frilly, white blouses. Had I visited them on Saturday they most likely would have worn something violet or purple. Every day has its color in the &#8220;I AM&#8221; excluding black, brown, red, orange and earthy tones. Blue is &#8220;sacred power&#8221; but blue jeans are definitely not favored.<br/><br />
The ladies directed me to the reading room, a small but tidy area with two chairs. On one shelf were the entire ten or twelve hard bound collection of &#8220;I AM&#8221; scriptures in their familiar green bindings, familiar to me because I had read them all in 1976-77. On another shelf were small cubicles, each containing eight to twelve copies of The Voice of the &#8220;I AM,&#8221; the sect&#8217;s magazines from the 1930s through 1997.<br/><br />
<img width='126' height='210' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/ecp20alter20of20self.gif' alt='' /><br/><br />
The &#8220;I AM&#8221; Voices feature dictation by Ascended Masters as well as current news and a catalogue of sacred &#8220;I AM&#8221; objects and music for sale. In their day, Guy and Edna Ballard were the &#8220;Messengers&#8221; for an Ascended Host of beings&#8211;over twenty&#8211; that included &#8220;Saint&#8221; Germain, Jesus, K-17, Hercules, Mighty Victory and Morya. As Messengers they were mediums or channels in the Spiritualist and Theosophical traditions that stem from the nineteenth century. The 1940 issue included dictation from Beloved Jesus, Might Harmony and the Goddess of Music as well as an essay about Guy Ballard&#8217;s &#8220;ascension&#8221; by Edna (Mrs. G. W.) Ballard. It is unclear whether these dictation came through Guy or Edna, as Guy died early on the morning of December 29, 1939 of complications from heart and liver diseases. Edna announced that Guy or Daddy &#8220;ascended&#8221; at midnight December 31, 1939. His body was cremated.<br/><br />
&#8220;He is now our Beloved Ascended Master of Light who can give Limitless Help to all who will accept and apply the Ascended Masters&#8217; Instruction of the &#8220;I AM&#8221; which He gave, under the Direction of our Beloved Ascended Master, Saint Germain. He is glorious, beyond words to describe! His Love and Light are Limitless and He pours them to all for the Freedom of America and all mankind&#8230;..&#8221;<br/><br />
&#8220;In His Unlimited State, our Blessed Daddy can wield more Power of Light Rays, than he could through the physical body or than I can wield in this body. I want you to understand this clearly, so when the outer world has anything to say about it, make your statement with positive force; for I assure you I am telling the Truth and will never tell you anything but the Truth&#8221; (Mrs. G. W. Ballard, 1940. The Voice of the &#8220;I AM&#8221;. Saint Germain Press, pp. 26-27, 31).<br/><br />
In 1940 many I AMers did not accept the new &#8220;Dispensation&#8221; for ascension after the death of the &#8220;body.&#8221; The dispensation revelation came through &#8220;Mama&#8221; Ballard from the &#8220;Great Divine Director&#8221; speaking for the &#8220;Great Central Sun&#8221; (IBID.: p. 27). But in that same Voice, Beloved Jesus states, on November 30, 1939, that:<br/><br />
&#8220;There has been lurking in many the idea that one may make the Ascension after so-called death; but that cannot be accomplished because the call for the Ascension must be made to the &#8220;I AM Presence&#8221; and the Ascended masters from within the physical side of Life. You cannot do it otherwise, no one ever did in the world&#8221; (The Voice of the &#8220;I AM&#8221; Saint Germain Press, 1940, p. 6).<br/><br />
If &#8220;Jesus&#8221; meant what he said, this dictation rejects all claims to ascension made for dead people by any messenger including Mrs. Ballard and Mrs. Prophet.<br/><br />
[ Many CUT members who have died have also had their "ascensions" proclaimed by Mrs. Prophet. This includes her husband, Mark, who died in 1973. Mark is now Ascended Master "Lanello," reflecting his claimed past lives as Henry Wadsworth Longfellow and Sir Lancelot. Mark was also Pharaoh Iknaton, if you can believe it.]<br/><br />
But a scant 21 pages later, Jesus is conveniently superseded. So much for Ascended Master consistency. The early &#8220;I AM&#8221; followers were told repeatedly that Beloved Daddy could ascend in his physical body as they would also if they made the &#8220;call.&#8221; Members also believed that there was an &#8220;ascension chair&#8221; in a mysterious temple that could assist them to reach the necessary &#8220;vibratory&#8221; levels to attain ascension. They only had to be good students, do their &#8220;decrees&#8221; or calls (high speed chanting several hours daily), and follow the rules. The rules included vegetarian diets, no alcohol or drugs, no sex for &#8220;100% students&#8221; and no sex save for procreation for all others. Students also were required to renounce affiliation with any other religion.<br/><br />
When the Messenger, Guy Ballard, died in worse condition than most mortals, many shocked I AMers spiraled away in doubt. In early &#8220;autobiographical&#8221; books, Ballard claimed to have attained an indestructible body.<br/><br />
Those who remained would believe any correction that came through the remaining Messenger, who they called &#8220;Beloved Mama.&#8221; According to eyewitnesses, Mrs. Ballard tried to disguise Guy&#8217;s illness at a Shrine Class in December, stating that Beloved Daddy was away on a mission with Saint Germain. Since the morning newspapers in Los Angeles and Chicago reported his death immediately, Mrs. Ballard had to respond quickly. This assuaged the believers until the federal courts in California indicted Mrs. Ballard, her son, Donald, and many &#8220;I AM&#8221; leaders on nineteen counts of fraud later in 1940. Many more would defect thereafter.<br/><br />
The United States verses Ballard case in California (1940-44) is a twentieth century landmark in cult crime litigation. &#8220;I AM&#8221; leaders received fines and suspended sentences. The sect was not permitted to use the US postal service again until 1954. The convictions were eventually overturned by a Supreme Court decision on a technicality involving the original Grand Jury selection. The government did not pursue the case again, but a judge ruled that religious beliefs, no matter how bizarre, could not be tried, and perhaps not even discussed, in court. Plaintiffs had little to say in court about how they were duped by promises that the &#8220;dynamic decrees&#8221; to Ascended Masters could cure any ill and change any life, family or nation. But they did convince the court that &#8220;I AM&#8221; leaders had unduly manipulated them to send large sums of money for the dubious cause and promises of the Messengers.<br/><br />
[See: C. S. Braden, 1949. These Also Believe. MacMillan Co. for an extensive report on the "I AM" and it's legal difficulties.] Today there are no Messengers in the original &#8220;I AM&#8221; Activity. Older, unpublished messages from Masters appear in current Voices for the faithful. The ladies at the desk assured me that there were plenty more. The sect &#8220;calls&#8221; for the appearance of the Masters themselves in their &#8220;visible, tangible bodies&#8221; to come guide and rule the planet for the coming New Age. But messengers and channelers abound in our New Age. In 1988 one survey stated that Los Angeles alone had over one thousand channelers. [As reported on a West 57th Street, TV program about "channeling."]<br/><br />
The &#8220;I AM&#8221; rejects all competing channelers as inauthentic, including Elizabeth Clare Prophet, the most successful, self-appointed messenger of the same Great White Brotherhood of Ascended Masters claimed by the &#8220;I AM.&#8221; Prophet has been channeling <img width='127' height='173' border='0' hspace='5' align='right' src='http://www.earthrites.org/turfing2/uploads/ecp-60s.gif' alt='' />messages from the Masters since the early 1960s. Many disenchanted I AMers have crossed over to Prophet&#8217;s group and to others that base their teachings on the old &#8220;I AM.&#8221; For the believer there is little in life more exciting than to hear a message from the Great White Brotherhood at the moment of delivery. They call it progressive revelation.<br/><br />
Rise of the CUT <br/><br />
If the old &#8220;I AM&#8221; remains stuck in some past teachings, the newer Ascended Master sects with living messengers can change with each new day. The channeled God or the gods can justify any inconsistency and modify failed doctrines as well as any politician. Elizabeth Clare Prophet&#8217;s church has weathered and continues to weather many internal and external difficulties. When Mark Prophet, the group&#8217;s founder and Elizabeth&#8217;s second husband, died unexpectedly in 1973, Elizabeth soon remarried and took charge. Riding the cultural wave of the swelling New Age Movement, she guided her newly named Church Universal and Triumphant to the Malibu hills. There the annual conferences attracted over three thousand members, tripling what she and Mark Prophet had attracted together. By 1979 she was divorced again. In the early 1980s CUT sold the Malibu property for seventeen million dollars (to the controversial Nichiren Shoshu Society or Soka Gakkai of Japan) and reinvested it by buying the Forbes Ranch in Montana on the northern border of Yellowstone Park. By 1983 the church had moved its headquarters to Montana and Elizabeth had married once more. That marriage to a much younger but wealthy man lasted until 1997, after she had her fifth child with him in 1994. Mrs. Prophet was fifty five.<br/><br />
CUT had lived on the edge of fear since its inception. Dire warnings from the Masters about economic collapse and international war brought on by hated groups like the &#8220;Tri-lateral Commission&#8221; and &#8220;fallen ones&#8221; compelled members to buy survivalist supplies and weapons. In 1972 Mark Prophet named the secret survivalist plan Operation Christ Command or OCC. By the mid to late-eighties Elizabeth Prophet, relying on her astrological acumen, prophesied a &#8220;dark cycle&#8221; commencing around 1988 and tunneling through 2001. According to Prophet, thousands of years of &#8220;bad karma&#8221; have accumulated and will come back to haunt us&#8230;big time. CUT began a monster excavation program digging deep into the earth to construct huge bomb and survival shelters. One reportedly holds seven hundred or more. Repeating an old pattern that extends back to the &#8220;I AM&#8221; prophesies in 1939, when the Masters declared that the &#8220;War Entity&#8221; over Europe was &#8220;dissolved,&#8221; Prophet&#8217;s &#8220;doom prophecy&#8221; was badly timed. CUT&#8217;s fearsome enemy, the communist regimes in Russia and elsewhere, began collapsing like dominos about the time the shelters were near completion. Prophet named a couple of specific dates when the members might have to go underground. When they finally did one day in 1990, nothing happened outside, but inside the shelters it became clear that the panicky group was not ready for that kind of occultation. Nor were the shelters. They never descended again except to play bingo in the largest area.1<br/><br />
When the Branch Davidian tragedy at Waco occurred in 1993, CUT was in the news again as a potential Waco-like disaster. The ingredients were there: An illegally armed camp suspicious of the government, a charismatic leader with paranoid prophecies, and thousands of devotees so loyal they would believe and do nearly anything she asked.2<br/><br />
<br/><br />
<img width='271' height='289' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/ecp-guns.gif' alt='' />CUT had it out with the IRS over their non-profit status at that time as well. The IRS reinstated the status when CUT agreed, on one count, to relinquish control over weapons, including the return of an armored vehicle to the Tanks-A-Lot company in New Jersey. It is legal for you and I to own a tank in America, but not for a church. With the dramatic decrease of the communist menace on one hand, and the concern over militia groups rising on the other, CUT had little choice but to change its image. They were losing staff members and recruitment was down. Staff could not live well on $75 to $125 per month with no benefits save some food and rudimentary shelter, if they had no support of their own. The &#8220;bomb shelter cult&#8221; was now transforming into the friendly little church down the street. in the &#8217;70&#8242;s<br/><br />
Right Sizing <br/><br />
That was and is not an easy task. In 1993 a group of scholars headed by James R. Lewis and J. Gordon Melton did a quick survey and study of CUT members in Montana. Published as Church Universal and Triumphant in Scholarly Perspective (Center for Academic Publication), the study has been soundly criticized by peer review. (See: Robert W. Balch &amp;amp; Stephan Langdon: &#8220;How the Problem of Malfeasance Gets Overlooked in Studies of New Religions: An Examination of the AWARE Study of [CUT],&#8221; included in Anson Shupe, Ed., 1998. Wolves within the Fold. Rutgers). The study was financially supported by CUT, and the result is more a propaganda piece than an accurate appraisal. In any case, CUT was only too happy to use it as &#8220;proof&#8221; that they are not a destructive cult, but a new &#8220;denomination.&#8221; Radical down-sizing cut seven hundred or so staff in Montana at CUT&#8217;s peak down to nearly two hundred in 1997. CUT managers prefer to call it &#8220;right-sizing.&#8221; Right or wrong the new attitude is expressed in CUT&#8217;s Business Plan Annual Report, &#8220;Portrait of An Organization in Transition,&#8221; spearheaded by Bernard Cleirbaut, the new president. The Annual Report looks like any slick business reorganization plan, complete with mission statement and impressive charts. Charts always look great on paper. A few things caught my jaded eyes, however.<br/><br />
["Jaded" because I used to be a member of CUT around 1979-80. I attended 3 large conferences near LA and became a "Keeper of the Flame" for several months. I rejected CUT in the fall of 1980 and began exiting members (who wanted to know why I quit CUT) out of the group at that time.]<br/><br />
1. CUT wants to make &#8220;Ascended Masters&#8221; a household word. No comment. 2. CUT wants to &#8220;shift&#8221; its &#8220;organizational culture&#8221; (a nice twist on that nasty word, cult) from &#8220;fear to love&#8221; and from &#8220;crisis management to planning.&#8221; One wonders why it took these brilliant Ascended Masters over sixty years, if we count the &#8220;I AM&#8221; as the beginning&#8211;over one hundred if we accept CUT&#8217;s proclaimed Master lineage back to Blavatsky&#8211;to discover love. Helena Blavatsky was no stranger to crises either&#8211;her entire life biography reads like one. 3. CUT&#8217;s revenues are plainly spelled out with fiscal projections. They intend to pay staff a living wage with adequate benefits. This means that they will spend as much or more on a radically down-sized staff. Makes you think how little they valued their workers until now, does it not? It is not clear how much Elizabeth has accumulated in her private accounts.<br/><br />
4. CUT published a &#8220;Handbook&#8221; for members called &#8220;Building a New Future&#8221; based on a &#8220;Second Life Cycle&#8221; paradigm charted on the back flap. &#8220;Saint Germain&#8221; (channeled by Elizabeth Prophet, of course) is quoted on the first page: &#8220;Let this church upon the mountain of God be known universally as the church of Divine Love. So let it be. You each one &#8216;is&#8217; the living church&#8221; (April 4, 1997). Odd language for a man who CUT believes wrote the Shakespeare plays, but Saint Germain may or may not be aware of the already established, Spiritualist &#8220;Divine Love Ministry,&#8221; a branch of the Foundation Church of Divine Truth, based on the automatic writings of James Padgett. Other spirits may have already copyrighted Divine Love.<br/><br />
Magic <br/><br />
The Handbook contains many pithy slogans and rules for members. Membership remains at three levels with escalating expectations. At bottom is Keeper of the Flame, next are Communicants, and highest are Community Members who are eligible to be employed and live in the church&#8217;s community. Communicants are chided to follow all the moral and ethical laws of the nation (p.20), but I smiled slightly when I read the next paragraph:<br/><br />
<img width='94' height='93' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/ecp-image.gif' alt='' />&#8221; We also pledge to shun the black arts including the practice of Satanism, witchcraft and black magic. Further, we pledge to avoid deliberate association with discarnate spirits through such activities as psychic channeling, automatic writing and spiritualism, et al.&#8221; (p. 21).<br/><br />
I almost hate to use the following, overused exclamation, but&#8230;Hello, Mrs. Prophet? What have you been doing all these years? And what have the Keepers of the Flame been doing if not associating with discarnate spirits? Helena Blavatsky, the original &#8220;messenger&#8221; of &#8220;Morya&#8221; (CUT&#8217;s alleged founder) used automatic writing incessantly to produce her Theosophical tomes. Her close companion, Colonel Olcott, wrote about her psychic style in Old Diary Leaves.3 As to channeling, Prophet has denied that she is a &#8220;trance medium&#8221; or channel. Her explanation is that a Master takes over her &#8220;voice box&#8221; and speaks to us through it. Prophet&#8217;s denial is tantamount to Transcendental Meditators claiming that what they do is not self-hypnosis. If it quacks like a duck, and walks like a duck, and has feathers like a duck&#8230;well, you figure it out.<br/><br />
Quibbling over the obvious is not a useful pursuit, not to me. As to &#8220;spiritualism,&#8221; there is little or nothing to separate what Mrs. Prophet does with her &#8220;voice box&#8221; from what Estelle Roberts, Edgar Cayce, Jane Roberts or any other channel/medium did with theirs.<br/><br />
The pledge lacks all credibility regarding witchcraft and black magic, though I will allow that CUT does not invoke anyone called Satan. Indeed, CUT decrees against Old Splitfoot. Witchcraft, in its neo-pagan form called Wicca, utilizes the same sympathetic magic technique in casting &#8220;spells&#8221; as CUT members and I AMers apply in what they call &#8220;decrees.&#8221; Show a decree to any self-respecting, intelligent witch or Wiccan and you will find recognition of a spell.<br/><br />
Spell: The mainstay of Folk Magic, spells are simply magical rites. They&#8217;re usually non-religious and often include spoken words. (Scott Cunnigham, 1996. Living Wicca. Llewellyn Publications, p. 205)<br/><br />
Spells by Wiccans often invoke spirits, elementals, gods and goddesses for assistance. CUT calls its practice of decreeing (high speed chants and that include invocation of spirits, gods, elementals of fire, earth, water and air) the &#8220;Science of the Spoken Word.&#8221; Science, in this sense, does not refer to the natural sciences of an empirical, testable world. It refers to exactly what the definition above states, namely Folk Magic. The difference is, that in CUT and the &#8220;I AM,&#8221; Folk Magic becomes a central religious rite by any other name, but it is still Magic. Decrees are nothing more than spells. Granted, like Wiccans, CUT decreers wish to cast benign spells over the land and human masses according to the &#8220;will of God.&#8221; Wiccans follow The Law that exhorts them to &#8220;harm none.&#8221;<br/><br />
But who is God? In &#8220;I AM&#8221;/CUT theology, each person has a &#8220;Mighty I AM Presence&#8221; hovering above them, connected to their &#8220;chakras&#8221; by a silver cord of invisible light. Indistinguishable from the Atman/Brahman identity in Vedic philosophy, the I AM Presence is God and the same as God in the individual higher self. The circular logic goes something like this: God&#8217;s will is the will of my Mighty I AM Presence that is my true self. When Mrs. Prophet&#8217;s I AM Presence dictates who to decree for or against, it is &#8220;God&#8217;s will.&#8221; Yes, names are mentioned in decrees, and if you are a critic of CUT, yours could be included.<br/><br />
These powerful decrees (the &#8220;most powerful force in the universe,&#8221; according to CUT doctrine) aim to stop all evil energy directed at the CUT membership and goals. If you or I persist in holding onto our &#8220;evil&#8221; attitudes or practices after a spell or decree has been cast in &#8220;our name&#8221;, well, too bad for us. In CUT belief, it is like holding onto a log that is being swept over Niagara Falls (my imagery, not theirs), and they cannot help it if we persist in holding onto our evil logs. Decrees include words such as: Blaze, blaze blaze bolts of blue lightening; Burn right through, Burn right through, Burn right through; and Smash, Blast, Annihilate and Consume. In one decree the &#8220;demand for judgment&#8221; goes out against a hundred names or so that include Erasmus, Darwin, Winston Churchill, Hitler, Franklin D. Roosevelt, Theodore Roosevelt, Harriet Pilpel, and Nathaniel Rothschild. [Ruby Ray decree 83.31, CUT member decree book, 1981.] And what do they have so offensively in common? The decree calls them the &#8220;Nephilim Manipulators of Population.&#8221;<br/><br />
Other CUT decree &#8220;hit lists&#8221; include Rock stars, liberal congressmen, &#8220;cult&#8221; leaders like Werner Erhard, Maharishi Mahesh Yogi, Sun Myung Moon, competitor Alice A. Bailey and Lucis Trust, and &#8220;deprogrammers&#8221; like yours truly.4<br/><br />
[From a preamble insert to CUT decree 10.00, 1987, p. 10. Also, in a CUT "Pearl of Wisdom" (Vol. 31, No. 4, January 24, 1988) the god/master Sanat Kumara through Prophet condemns the following: "And therefore I say, Woe! Woe! Woe! Unto this Swami Rama [of Himalayan Institute of Pennsylvania] and all who are like him and with him, the false hierarchies out of India who have come as fallen angels, taken bodies of that blessed nation and therefore moved against her people&#8230;Let it come to pass, therefore, that they are exposed! They are exposed! They are exposed! As you name them now and demand the cutting free of all true Lightbearers who have been fastened to them by manipulation and, yes, black magic&#8230;.even that Sun Myung Moon, go down! Woe! Woe! Woe! (Pp. 43-44).]<br/><br />
Talk about guru wars&#8230;Happily, I hold no grudges against CUT staff for allegedly inserting me in their decrees, though they mean to do only the &#8220;will of God.&#8221; Although I too believed in this sort of magic once, I know now that decrees (spells) do not work except to influence the beliefs and attitudes of the decreers. Now, if you are a witch, don&#8217;t get mad at me for saying that. Remember, harm none! If CUT means what it says in its new &#8220;Business Plan,&#8221; the group should end this decree policy of inserting names, in secret or public, for judgment. It smacks of black magic and sorcery to outsiders and targets.<br/><br />
[The aftermath of failed prophecy has not been pleasant for Prophet, or the CUT. As the Associated Press reported recently:<img width='140' height='263' border='0' hspace='5' align='right' src='http://www.earthrites.org/turfing2/uploads/ecp20alter202.gif' alt='' /><br/><br />
The bomb shelters were built, the food and clothing were gathered, the weapons were stockpiled, the fuel was stored. But Armageddon never came . . . Disillusioned after years of costly preparations for a calamity that never came, followers left in droves upon realizing the world would go on. As for Prophet, the 58-year-old woman has a still-undiagnosed neurological disease that attacks her memory, the president of the church says. Also, her epilepsy is getting worse. Her fourth marriage ended in divorce last year after her husband left her for their nanny, and her four adult children have left the church, some with bitter words. (Apocalyptic church struggling after Armageddon didn't happen, AP., April 3, 1998)<br/><br />
Prophet is now in semi-seclusion, almost out of the picture as the CUT desperately tries to change course and stop the hemorrhaging of members and finances. Will it survive? In a sense, who cares? Prophet has fulfilled her role as a change agent, a forerunner of the cult of the Ascended Masters. If she and the CUT drop the ball, it will be picked up by any number of other younger, differently positioned newcomers, be it James Redfield with his mass-market occult fiction, Mariane Williamson, the latest apostle of The Course in Miracles, Deepak Chopra, J. Budziszewski (Conversations with God), Anthony Robbins, Jean Huston (New Age confidant and advisor of Hilary Clinton), Betty Eadie, etc. The CUT may disperse. Or it may, like the "I AM" movement, continue on in a hobbled form, little more than a continuing shrine to its beloved guru. Or it may continue to spawn ever more virulent spiritual viruses, new groups, new leaders, new voices adding to the rising din. It seems there is no lack of voices crying out for deliverance; but these are voices crying not for the Savior, but for the Ascended Masters, the Bhudda's of all ages , to come and take control of the planet. Ed.]<br/><br />
Except where noted, entire contents Copyright ©1996, 1998 Joseph P. Szimhart<br/><br />
e-mail: szimhart@fast.net<br/><br />
Endnotes:<br/><br />
1["On the night of March 15th [1990] in the best shelter of them all (Guru Ma&#8217;s), kids were screaming as they were strapped into their shelter bunks. Men were hauling out human waste in five gallon buckets for lack of proper toilet facilities. Armed guards patroled the topside. Similar scenarios of this nightmare repeated itself in every other shelter&#8221; Peter Arnone. October, 1996. Focus (an ex-CUT member newsletter). The information about bingo came from a conversation with Murray Steinman, CUT&#8217;s media representative, in 1993.]<br/><br />
2[In July, 1989 CUT's chief security officer, Vernon Hamilton, and Elizabeth Prophet's husband, Edward Francis, were caught and arrested for illegally purchasing weapons for church use (see Scott McMillion, February 27, 1995. "Church members' gun-buying outlined: Justice Department documents released to theChronicle," Bozeman Daily Chronicle, Bozeman, Montana. Mrs. Prophet claimed she knew nothing about the plans for purchase. Her daughter, Moira, claimed her mother did know when interviewed by Australia's "A Current Affair" on TV.]<br/><br />
3Peter Washington, 1993. Madame Blavatsky&#8217;s Baboon, Secker &amp;amp; Warburg, p. 52.<br/><br />
4In my eleven plus years as an &#8220;exit counselor&#8221; I have mainly worked on cases that involved no coercion or abduction. Since 1992 I have refused to work on cases that involve potentially illegal detention of anyone. From 1986 some of my caseload, included situations in which the family that hired me elected to hold a &#8220;cult&#8221; member against their will for the purpose of counseling. I thus have a reputation as a &#8220;deprogrammer.&#8221; In 1993 I stood trial in Idaho regarding a 1991 deprogramming attempt of a CUT member. I was acquitted of all charges by a jury in April, 1993. For a more thorough explanation of that situation go to: http://www.gasou.edu/psychweb/psyrelig/szimhart.htm<br/><br />
 &#8212;&#8212;&#8212;&#8212;&#8212;<br/><br />
Mikes&#8217; Poetry Selections:<br/><br />
Tall Nettles &#8211; Edward Thomas  18781917  <br/><br />
<img width='168' height='231' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/thomas_sm.gif' alt='' /><br/><br />
<br/><br />
<br/><br />
  <br/><br />
TALL nettles cover up, as they have done   <br/><br />
These many springs, the rusty harrow, the plough   <br/><br />
Long worn out, and the roller made of stone:   <br/><br />
Only the elm butt tops the nettles now.   <br/><br />
   <br/><br />
This corner of the farmyard I like most: <br/><br />
As well as any bloom upon a flower   <br/><br />
I like the dust on the nettles, never lost   <br/><br />
Except to prove the sweetness of a shower. <br/><br />
&#8212;&#8212;&#8212;-<br/><br />
NAMING OF PARTS &#8211; Henry Reed<br/><br />
<img width='150' height='199' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/hreed1.gif' alt='' /><br/><br />
<br/><br />
<br/><br />
To-day we have naming of parts. Yesterday,<br/><br />
We had daily cleaning. And to-morrow morning,<br/><br />
We shall have what to do after firing. But to-day,<br/><br />
To-day we have naming of parts. Japonica<br/><br />
Glistens like coral in all of the neighboring gardens,<br/><br />
          And to-day we have naming of parts.<br/><br />
This is the lower sling swivel. And this<br/><br />
Is the upper sling swivel, whose use you will see,<br/><br />
When you are given your slings. And this is the piling swivel,<br/><br />
Which in your case you have not got. The branches<br/><br />
Hold in the gardens their silent, eloquent gestures,<br/><br />
          Which in our case we have not got.<br/><br />
This is the safety-catch, which is always released<br/><br />
With an easy flick of the thumb. And please do not let me<br/><br />
See anyone using his finger. You can do it quite easy<br/><br />
If you have any strength in your thumb. The blossoms<br/><br />
Are fragile and motionless, never letting anyone see<br/><br />
          Any of them using their finger.<br/><br />
And this you can see is the bolt. The purpose of this<br/><br />
Is to open the breech, as you see. We can slide it<br/><br />
Rapidly backwards and forwards: we call this<br/><br />
Easing the spring. And rapidly backwards and forwards<br/><br />
The early bees are assaulting and fumbling the flowers:<br/><br />
          They call it easing the Spring.<br/><br />
They call it easing the Spring: it is perfectly easy<br/><br />
If you have any strength in your thumb: like the bolt,<br/><br />
And the breech, and the cocking-piece, and the point of balance,<br/><br />
Which in our case we have not got; and the almond-blossom<br/><br />
Silent in all of the gardens and the bees going backwards and forwards,<br/><br />
          For to-day we have naming of parts<br/><br />
&#8212;&#8212;&#8212;-<br/><br />
THE DARKLING THRUSH &#8211; Thomas Hardy (1840-1928)<br/><br />
<img width='200' height='264' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/thomashardypageimage1.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
LEANT upon a coppice gate <br/><br />
When Frost was spectre-gray, <br/><br />
And Winter&#8217;s dregs made desolate <br/><br />
The weakening eye of day. <br/><br />
  <br/><br />
The tangled bine-stems scored the sky <br/><br />
Like strings of broken lyres, <br/><br />
And all mankind that haunted nigh <br/><br />
Had sought their household fires. <br/><br />
  <br/><br />
The land&#8217;s sharp features seem&#8217;d to be <br/><br />
The Century&#8217;s corpse outleant, <br/><br />
His crypt the cloudy canopy, <br/><br />
The wind his death-lament. <br/><br />
The ancient pulse of germ and birth <br/><br />
Was shrunken hard and dry, <br/><br />
And every spirit upon earth <br/><br />
Seem&#8217;d fervourless as I. <br/><br />
  <br/><br />
At once a voice arose among <br/><br />
The bleak twigs overhead <br/><br />
In a full-hearted evensong <br/><br />
Of joy illimited; <br/><br />
An aged thrush, frail, gaunt, and small, <br/><br />
In blast-beruffled plume, <br/><br />
Had chosen thus to fling his soul <br/><br />
Upon the growing gloom. <br/><br />
  <br/><br />
So little cause for carollings <br/><br />
Of such ecstatic sound <br/><br />
Was written on terrestrial things <br/><br />
Afar or nigh around, <br/><br />
That I could think there trembled through <br/><br />
His happy good-night air <br/><br />
Some blessèd Hope, whereof he knew <br/><br />
And I was unaware.<br/><br />
<u>_____</u><br/><br />
A big Hello From Mike &amp;amp; Gwyllm, and look at the sky!<br/><br />
<img width='347' height='360' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Mike-Gwyllm.jpg' alt='' /><br/></p>
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		<title>FINN&#8217;S MADNESS</title>
		<link>http://www.earthrites.org/turfing/?p=3438</link>
		<comments>http://www.earthrites.org/turfing/?p=3438#comments</comments>
		<pubDate>Thu, 06 Apr 2006 15:35:00 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

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		<description><![CDATA[Cruising to the weekend already! Enjoy your day, Gwyllm On The Menu: The Links&#8230; From DeLays&#8217; blaming to The Eco Wars&#8230; The Article: Finn&#8217;s Madness by Lady Gregory Poetry: 3 poems from Rilke _________ The Links: &#8220;Anti-Christian Conspirators&#8221; Slay DeLay, &#8230; <a href="http://www.earthrites.org/turfing/?p=3438">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p><img width='311' height='450' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/il-front.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
<br/><br />
Cruising to the weekend already!<br/><br />
Enjoy your day,<br/><br />
Gwyllm<br/><br />
On The Menu:<br/><br />
The Links&#8230; From DeLays&#8217; blaming to The Eco Wars&#8230;<br/><br />
The Article:  Finn&#8217;s Madness by Lady Gregory<br/><br />
Poetry: 3 poems from Rilke<br/><br />
<u>_________</u><br/><br />
The Links:<br/><br />
<a href="http://www.commondreams.org/views06/0405-28.htm">&#8220;Anti-Christian Conspirators&#8221; Slay DeLay, or how one does not take responsibility for their actions&#8230;</a><br/><br />
<a href="http://www.apple.com/macosx/bootcamp/">Hell Freezes Over&#8230;</a><br/><br />
<a href="http://bedazzled.blogs.com/bedazzled/2006/04/anarchy_in_the_.html">&#8220;It Was Thirty Years Ago Today, With Anarchy In The UK&#8221;</a><br/><br />
<a href="http://adbusters.org/the_magazine/64/The_Eco_Wars_Have_Started.html">The Eco Wars Have Started</a><br/><br />
<u>__________</u><br/><br />
FINN&#8217;S MADNESS (Lady Gregory)<br/><br />
  <br/><br />
<img width='216' height='192' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Gregory.jpg' alt='' /><br/><br />
<br/><br />
ONE time Finn and the Fianna were come to a ford of the Slaine, and they sat down for a while. And as they were sitting there they saw on the round rock up over the ford a young woman, having a dress of silk and a green cloak about her, and a golden brooch in the cloak, and the golden crown that is the sign of a queen on her head. &#8220;Fianna of Ireland,&#8221; she said, &#8220;let one of you come now and speak with me.&#8221;<br/><br />
Then Sciathbreac, of the Speckled Shield, went towards her.<br/><br />
&#8220;Who is it you are wanting?&#8221; he said. &#8220;Finn, son of Cumhal,&#8221; said she. Finn went over then to talk with her. &#8220;Who are you?&#8221; he said, &#8220;and what is it you are wanting?&#8221; &#8220;I am Daireann, daughter of Bodb Dearg, son of the Dagda,&#8221; she said; &#8220;and I am come to be your wife if you will give me the bride-gift I ask.&#8221; &#8220;What bride-gift is that?&#8221; said Finn. &#8220;It is your promise,&#8221; said she, &#8220;I to be your only wife through the length of a year, and to have the half of your time after that.&#8221; &#8220;I will not give that promise,&#8221; said Finn, &#8220;to any woman of the world, and I will not give it to you,&#8221; he said.<br/><br />
On that the young woman took a cup of silver from under a covering, and filled it with strong drink, and she gave it to Finn. &#8220;What is this?&#8221; said Finn. &#8220;It is very strong mead,&#8221; said she. Now there were bonds on Finn not to refuse anything belonging to a feast, so he took the cup and drank what was in it, and on the moment he was like one gone mad. And he turned his face towards the Fianna, and every harm and every fault and every misfortune in battle that he knew against any one of them, he sprang it on them, through the mad drunkenness the young woman had put on him.<br/><br />
Then the chief men of the Fianna of Ireland rose up and left the place to him, every one of them setting out for his own country, till there was no one left upon the hill but Finn and Caoilte. And Caoilte rose up and followed after them, and he said: &#8220;Fianna of Ireland,&#8221; he said, &#8220;do not leave your lord and your leader through the arts and the tricks of a woman of the Sidhe.&#8221; Thirteen times he went after them, bringing them back to the hill in that way. And with the end of the day and the fall of night the bitterness went from Finns tongue; and by the time Caoilte had brought back the whole of the Fianna, his sense and his memory were come back to him, and he never would sooner have fallen on his sword and got his death, than have stayed living.<br/><br />
And that was the hardest days work Caoilte ever did, unless the day he brought the flock of beasts and birds to Teamhair, to ransom Finn from the High King of Ireland.<br/><br />
Another time Maer, wife of Bersa of Berramain, fell in love with Finn, and she made nine nuts of Segair with love charms, and sent them to Finn, and bade him eat them. &#8220;I will not,&#8221; said Finn; &#8220;for they are not nuts of knowledge, but nuts of ignorance; and it is not known what they are, unless they might be an enchantment for drinking love.&#8221; So he buried them a foot deep in the earth.<br/><br />
<u>________</u><br/><br />
Poems:  ~ Rainer Maria Rilke ~<br/><br />
<img width='180' height='240' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/73077-high.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
And yet, though we strain<br/><br />
against the deadening grip<br/><br />
of daily necessity,<br/><br />
I sense there is this mystery:<br/><br />
All life is being lived.<br/><br />
Who is living it then?<br/><br />
Is it the things themselves,<br/><br />
or something waiting inside them,<br/><br />
like an unplayed melody in a flute?<br/><br />
Is it the winds blowing over the waters?<br/><br />
Is it the branches that signal to each other?<br/><br />
Is it flowers<br/><br />
interweaving their fragrances<br/><br />
or streets, as they wind through time?<br/><br />
 &#8212;-<br/><br />
God speaks to each of us as he makes us,<br/><br />
 then walks with us silently out of the night.<br/><br />
 <br/><br />
 These are words we dimly hear:<br/><br />
 <br/><br />
 You, sent out beyond your recall,<br/><br />
 go to the limits of your longing.<br/><br />
 Embody me.<br/><br />
 <br/><br />
 Flare up like flame<br/><br />
 and make big shadows I can move in.<br/><br />
 <br/><br />
 Let everything happen to you: beauty and terror.<br/><br />
 Just keep going.  No feeling is final.<br/><br />
 Don&#8217;t let yourself lose me.<br/><br />
 <br/><br />
 Nearby is the country they call life.<br/><br />
 You will know it by its seriousnes.<br/><br />
 <br/><br />
 Give me your hand.<br/><br />
   <br/><br />
&#8212;&#8211;<br/><br />
Sonnets to Orpheus, Part One, XII<br/><br />
 <br/><br />
Bless the spirit that makes connections,<br/><br />
for truly we live in what we imagine.<br/><br />
Clocks move along side our real life<br/><br />
with steps that are ever the same.<br/><br />
 <br/><br />
Though we do not know our exact location,<br/><br />
we are held in place by what links us.<br/><br />
Across trackless distances<br/><br />
antennas sense each other.<br/><br />
 <br/><br />
Pure attention, the essence of the powers!<br/><br />
Distracted by each day&#8217;s doing,<br/><br />
how can we hear the signals?<br/><br />
 <br/><br />
Even as the farmer labors<br/><br />
there where the seed turns into summer,<br/><br />
it is not his work.  It is Earth who gives.<br/><br />
<img width='500' height='361' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/wardleabaccahante.jpg' alt='' /></p>
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		<title>Trillium</title>
		<link>http://www.earthrites.org/turfing/?p=3437</link>
		<comments>http://www.earthrites.org/turfing/?p=3437#comments</comments>
		<pubDate>Wed, 05 Apr 2006 07:01:00 +0000</pubDate>
		<dc:creator>admin</dc:creator>
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		<description><![CDATA[This edition is named for that most Oregonian of Flowers, the Trillium. I photographed this one up in Oswald Park West north of Manzanita Beach. Lovely little plants. Of course their evil twins are the Skunk Cabbage&#8230; Ever checked those &#8230; <a href="http://www.earthrites.org/turfing/?p=3437">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p><img width='288' height='216' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/trillium.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
This edition is named for that most Oregonian of Flowers, the Trillium.   I photographed this one up in Oswald Park West north of Manzanita Beach.   Lovely little plants.  Of course their evil twins are the Skunk Cabbage&#8230; Ever checked those out?  <br/><br />
Well, the software seems to be working again, so I will post this with a small explanation.  I am publishing lots of Hafiz, as I bought a book of his translated works.  I spend a bit of time with him every day this way.  Just as I am nodding off, Hafiz speaks to me across the ages.  An amazing poet; his stuff is very captivating.  I hope you enjoy it as much as I do.<br/><br />
The whole premise of Turfing is based around poetry, and it has been a benefit in my life bringing me back to the source.<br/><br />
Folks, you need to take advantage of the radio station, new music, with some great beats, and more coming soon&#8230;<br/><br />
Have a Good Day!<br/><br />
Gwyllm<br/><br />
&#8212;<br/><br />
On The Menu:<br/><br />
The Links<br/><br />
The Article: Theyve Come for Us All<br/><br />
Poetry: Hafiz<br/><br />
<u>_______</u><br/><br />
The Links:<br/><br />
<a href="http://www.wired.com/news/culture/0,70433-0.html?tw=wn_culture_1">Switching on the Tech Gene</a><br/><br />
<a href="http://www.ananova.com/news/story/sm_1789372.html">Banned from laughing in woods</a><br/><br />
<a href="http://uk.news.yahoo.com/03042006/80-132/5-saudi-women-change-sex.html">5 Saudi women change sex</a><br/><br />
<a href="http://news.ninemsn.com.au/article.aspx?id=94327">Beer scheme rubs out Top End toads</a><br/><br />
<u>_________</u><br/><br />
<a href="http://www.inthesetimes.com/site/main/article/2566/">Theyve Come for Us All</a> &#8211; By Brian Cook<br/><br />
First they came for the Communists, runs the opening of the famous poem about the Nazis incremental persecution of minorities. So perhaps we should admire the efficiency of Reps. James Sensenbrenner (R-Wisc.) and Peter King (R-N.Y.) in sponsoring immigration reform legislation that revokes the rights of both undocumented immigrants and the rest of us, all at once.<br/><br />
In December, the House passed the Border Protection, Anti-Terrorism and Illegal Immigration Control Act by a vote of 239 to 182, thanks to the complicity of 36 Democrats. Reading as if it was penned in a vacuumwholly removed from the 12 million undocumented immigrants toiling in the dark underbelly of our glistening, service-oriented New Economythe 257-page bill is an affront to reality. Among other monstrosities, it would classify these workers as felons subject to imprisonment, permanently bar them from legal status, put numerous roadblocks in the way of legal immigrants and political refugees, and authorize construction of a giant fence along a third of the U.S.-Mexico border.<br/><br />
Given the perverse glee our culture takes in penalizing its marginalized, the acts solely punitive measures toward undocumented immigrants should come as no surprise. What might be more surprisingalthough its become increasingly less sois that the bill also tramples the rights of U.S. citizens. The act defines smugglers of immigrants so broadly that it would include a counselor helping victims of domestic violence, a church volunteer providing them with food or clothing, or a worker driving a fellow employee to the bus stop. Such senseless acts of kindness could be rewarded with up to five years in prison.<br/><br />
Of course, enforcing this law and imprisoning the millions of doctors, teachers and workers who deal with immigrants on a daily basis is patently absurd, as well as rife with the potential to be selectively used. As Josh Bernstein, director of federal policy for the L.A.-based National Immigration Law Center, says, Anti-immigration groups often talk about the rule of law, but here we are passing laws that nobody believes are going to be enforced.<br/><br />
The good news is that the House bill wont become law as is. The bad news is that the immigration reform bill of Sen. Arlen Specter (R-Pa.), being marked up in committee as In These Times went to press, is only marginally better. If given enough time to work, however, the committee appears likely to incorporate many of the provisions of the bipartisan bill introduced by Sens. Ted Kennedy (D-Mass.) and John McCain (R-Ariz.). While far from perfect, it would put undocumented immigrants on the path to citizenship.<br/><br />
Unfortunately, Senate Majority Leader Bill Frist (R-Tenn.) has threatened to undercut the committee and introduce his own bill, focused solely on border control measures, to the Senate floor on March 27. Frist is rushing this important legislation for the same reason the House bill got passed in the first place: political grandstanding.<br/><br />
Despite the split on immigration between the GOPs business faction and its culturally conservative base, many Republicans would love to show voters how tough they are on immigrants, regardless of how ill-thought-out the legislation may be. In a cynical attempt to fire up their base, they are willing to destroy the slowly emerging, bipartisan consensus on real immigration reform.<br/><br />
In a beautiful irony, however, the strategy may well backfire. On March 10, activists organized a march in Chicago to protest the House legislation. They expected 10,000 people, at most; instead, more than 100,000 showed up. The divisive legislation awoke what Bernstein calls a sleeping giant: the growing political power of Latinos. If I was a Republican, says Bernstein, I would be scared. I would be really scared.<br/><br />
<u>_________</u><br/><br />
Three Poems By Hafiz&#8230;<br/><br />
<img width='156' height='228' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/hafiz.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
Wild Deer<br/><br />
&amp;#1575;&amp;#1604;&amp;#1575; &amp;#1575;&amp;#1740; &amp;#1570;&amp;#1607;&amp;#1608;&amp;#1740; &amp;#1608;&amp;#1581;&amp;#1588;&amp;#1740; &amp;#1705;&amp;#1580;&amp;#1575;&amp;#1740;&amp;#1740;<br/><br />
Where are you O Wild Deer?<br/><br />
I have known you for a while, here.<br/><br />
Both loners, both lost, both forsaken<br/><br />
The wild beast, for ambush, have all waken<br/><br />
Let us inquire of each other&#8217;s state<br/><br />
If we can, each other&#8217;s wishes consummate<br/><br />
I can see this chaotic field<br/><br />
Joy and peace sometimes won&#8217;t yield<br/><br />
O friends, tell me who braves the danger<br/><br />
To befriend the forsaken, behold the stranger<br/><br />
Unless blessed Elias may come one day<br/><br />
And with his good office open the way<br/><br />
It is time to cultivate love<br/><br />
Individually decreed from above<br/><br />
Thus I remember the wise old man<br/><br />
Forgetting such a one, I never can<br/><br />
That one day, a seeker in a land<br/><br />
A wise one helped him understand<br/><br />
Seeker, what do you keep in your bag<br/><br />
Set up a trap, if bait you drag<br/><br />
In reply said I keep a snare<br/><br />
But for the phoenix I shall dare<br/><br />
Asked how will you find its sign<br/><br />
We can&#8217;t help you with your design<br/><br />
Like the spruce become so wise<br/><br />
Rise to the heights, open your eyes<br/><br />
Don&#8217;t lose sight of the rose and wine<br/><br />
But beware of your fate&#8217;s design<br/><br />
At the fountainhead, by the riverside<br/><br />
Shed some tears, in your heart confide<br/><br />
This instrument won&#8217;t tune to my needs<br/><br />
The generous sun, our wants exceeds<br/><br />
In memory of friends bygone<br/><br />
With spring showers hide the golden sun<br/><br />
With such cruelty cleaved with a sword<br/><br />
As if with friendship was in full discord<br/><br />
When flows forth the crying river<br/><br />
With your own tears help it deliver<br/><br />
My old companion was so unkind<br/><br />
O Pious Men, keep God in mind<br/><br />
Unless blessed Elias may come one day<br/><br />
Help one loner to another make way<br/><br />
Look at the gem and let go of the stone<br/><br />
Do it in a way that keeps you unknown<br/><br />
As my hand moves the pen to write<br/><br />
Ask the main writer to shed His light<br/><br />
I entwined mind and soul indeed<br/><br />
Then planted the resulting seed<br/><br />
In this marriage the outcome is joy<br/><br />
Beauty and soulfulness employ<br/><br />
With hope&#8217;s fragrant perfume<br/><br />
Let eternal soul rapture assume<br/><br />
This perfume comes from angel&#8217;s sides<br/><br />
Not from the doe whom men derides<br/><br />
Friends, to friends&#8217; worth be smart<br/><br />
When obvious, don&#8217;t read it by heart<br/><br />
This is the end of tales of advice<br/><br />
Lie in ambush, fate&#8217;s cunning and vice.<br/><br />
&#8212;&#8212;&#8212;&#8211;<br/><br />
Saghi Nameh<br/><br />
&amp;#1587;&amp;#1575;&amp;#1602;&amp;#1740; &amp;#1606;&amp;#1575;&amp;#1605;&amp;#1607;<br/><br />
O Bearer, bring the wine that brings joy<br/><br />
To increase generosity, &amp;amp; let perfection buoy<br/><br />
Give me some, for I have lost my heart<br/><br />
Both traits from me have kept apart<br/><br />
Bring the wine whose reflection in the cup<br/><br />
Signals to all the kings whose times are up<br/><br />
Give me wine, and with the reed-flute I will sing<br/><br />
When was Jamshid, and when Kavoos was king<br/><br />
Bring me the elixir whose grace and alchemy<br/><br />
Bestows treasures, from bonds of time sets free<br/><br />
Give me so they&#8217;ll open the doors once again<br/><br />
Of long life and the bliss that will remain<br/><br />
Bearer give the wine that the Holy Grail<br/><br />
Will make claims of sight in the Void and thus fail<br/><br />
Give me so that I, with the help of the Grail<br/><br />
All secrets, like Jamshid, themselves avail<br/><br />
Speak of the tale of the wheel of fate<br/><br />
proclaim to the kings and heroes of late<br/><br />
This broken world is in the same state<br/><br />
As seen by Afrasiab, the mighty, the great<br/><br />
Whence his mobilizing army generals<br/><br />
Whence cunning heroes&#8217; war cries and calls<br/><br />
Not only his palace has gone to the dust<br/><br />
Even his tomb is destroyed and long lost<br/><br />
This barren desert is in the same stage<br/><br />
As the armies of Salm &amp;amp; Toor were lost in its rage<br/><br />
Bring the wine whose reflection in the cup<br/><br />
Signals to all the kings whose times are up<br/><br />
Well said Jamshid, the old majestic king<br/><br />
Worthless is this transient stage and ring<br/><br />
Come Bearer, that fire, radiant, bright<br/><br />
Zarathushtra, beneath the earth, seeks so right<br/><br />
Give me wine, in the creed of the drunk<br/><br />
Whether fire-worshipper or worldly monk<br/><br />
Come Bearer, that wholesome drunk<br/><br />
Who is forever in the tavern sunk<br/><br />
Give me, ill repute bring to my name<br/><br />
The cup and the wine I shall only blame<br/><br />
Bring Bearer, the water that burns the mind<br/><br />
If lion drinks, forest will burn and grind<br/><br />
Courageous, I&#8217;ll go hunting lions of fate<br/><br />
Mess up this old wolf&#8217;s trap and bait<br/><br />
Bring Bearer, that high heavenly wine<br/><br />
That angels with their scent would entwine<br/><br />
Give me wine, I&#8217;ll burn it like sweet incense<br/><br />
Its wise aroma I will sense now and hence<br/><br />
Bearer, give me the wine that makes kings<br/><br />
Witnessing its virtues, my heart sings<br/><br />
Give me wine to wash away all my flaws<br/><br />
Joyous rise above this rut&#8217;s deadly claws<br/><br />
When the spiritual garden is my abode<br/><br />
Why have me bound to a board on this road<br/><br />
Give me wine and then see the Ruler&#8217;s face<br/><br />
Ruin me &amp;amp; see treasures of wisdom and grace<br/><br />
And when I hold the cup in my hand<br/><br />
In the mirror everything I understand<br/><br />
In my drunken state, kingship proclaim<br/><br />
A monarch, when I am drunken and lame<br/><br />
Drunken, pearls of wisdom unveil<br/><br />
In hiding secrets, the selfless fail<br/><br />
Hafiz, drunken, songs will compose<br/><br />
From its melody Venus&#8217; song flows<br/><br />
O singer, with the sound of the stream<br/><br />
Of that majestic song muse and dream<br/><br />
Till I make my work joy and ecstasy<br/><br />
I will dance and play with robe of piety<br/><br />
Given a crown and throne by his fate<br/><br />
The fruit of the kingly tree of this estate<br/><br />
Ruler of the land, and Lord of the time<br/><br />
The grand and fortunate King of the clime<br/><br />
He is the greatness vested in the Throne<br/><br />
comfort of bird and fish from Him alone<br/><br />
For the blessed, he is light of the eyes<br/><br />
Yet he is the gift of the soul of the wise<br/><br />
Behold, O, auspicious bird<br/><br />
The happy inspiration to be heard<br/><br />
The world has no pearls in its shells like Thee<br/><br />
Fereydoon and Jamshid had no heirs like Thee<br/><br />
Instead of Alexander, be here many a year<br/><br />
Know thy heart and discover joy is near<br/><br />
But seditious fate many plans may devise<br/><br />
Me and my drunkenness troubled by Beloved&#8217;s eyes<br/><br />
One, for his work, may pick up the sword<br/><br />
Another&#8217;s business only deals with the word<br/><br />
O Player, play the song of the new creed<br/><br />
To music of the stream tell to my rival breed<br/><br />
Finally with my enemy I have a chance<br/><br />
At victory, in the skies I can glance<br/><br />
O Player, play something pleasing to the ear<br/><br />
With a song and a Gahzal begin a story, dear<br/><br />
My sorrows have tied me to the ground<br/><br />
Raise me with my principles that are sound<br/><br />
O singer, with the sound of the stream<br/><br />
Play and sing that majestic song I dream<br/><br />
Make the great souls happy with you<br/><br />
Parviz and Barbad remember too<br/><br />
O Player, paint a picture of the veil<br/><br />
Listen, inside, they tell a tale<br/><br />
Sing a minstrel&#8217;s song, such<br/><br />
That Venus&#8217; harp dances with her touch<br/><br />
Play so the Sufi goes into a trance<br/><br />
Drunken, in Union, leaves his stance<br/><br />
O Player, tambourine and harp play<br/><br />
With a lovely tune, sing and sway<br/><br />
Deceptions of the world make a vivid tale<br/><br />
The night is pregnant, what will it entail<br/><br />
O Player, I&#8217;m sad, play one or two<br/><br />
In his Oneness, as long as you can, play too<br/><br />
I am astounded by the revolving fate<br/><br />
I don&#8217;t know who will next degenerate<br/><br />
And if the Magi set one on fire<br/><br />
Don&#8217;t know whose light will then expire<br/><br />
In this bloody resurrection field<br/><br />
Let the cup and jug their blood yield<br/><br />
To the drunk, of a good song, give a sign<br/><br />
To friends bygone, a salutation divine<br/><br />
&#8212;&#8212;&#8212;<br/><br />
SOME FILL WITH EACH GOOD RAIN<br/><br />
<img width='98' height='130' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/luv.serendipityThumb.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
There are different wells within your heart.<br/><br />
Some fill with each good rain,<br/><br />
Others are far too deep for that.<br/><br />
In one well<br/><br />
You have just a few precious cups of water,<br/><br />
That &#8220;love&#8221; is literally something of yourself,<br/><br />
It can grow as slow as a diamond<br/><br />
If it is lost.<br/><br />
Your love<br/><br />
Should never be offered to the mouth of a<br/><br />
Stranger,<br/><br />
Only to someone<br/><br />
Who has the valor and daring<br/><br />
To cut pieces of their soul off with a knife<br/><br />
Then weave them into a blanket<br/><br />
To protect you.<br/><br />
There are different wells within us.<br/><br />
Some fill with each good rain,<br/><br />
Others are far, far too deep<br/><br />
For that.<br/></p>
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		<title>Tuesday, Tuesday, Tuesday&#8230;</title>
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		<pubDate>Tue, 04 Apr 2006 07:36:00 +0000</pubDate>
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		<description><![CDATA[Mike Crowley is lying on the Futon in the living room as I write this, awaiting a cup of coffee. Early morning here, drove Rowan to school (he has testing today) even though he is feeling a bit funky. Still &#8230; <a href="http://www.earthrites.org/turfing/?p=3436">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p><img width='475' height='310' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/neahkahniemountain.jpg' alt='' /><br/><br />
<br/><br />
Mike Crowley is lying on the Futon in the living room as I write this, awaiting a cup of coffee.  Early morning here, drove Rowan to school (he has testing today) even though he is feeling a bit funky.<br/><br />
Still reassembling myself to the City version after the long weekend at the Beach.  I need a few more times of that type, oh I do.<br/><br />
On the Menu:<br/><br />
Visual Links<br/><br />
Print  Links<br/><br />
Article: Swedenborg, Mediums and the Desolate Places<br/><br />
No Poetry today&#8230; having problems with the Weblog program!<br/><br />
Have a brilliant day.<br/><br />
Gwyllm<br/><br />
<u>_______</u><br/><br />
Visual Links&#8230;<br/><br />
<a href="http://www.nothingtoxic.com/media/1133334000/Simple_Yet_Effective_Sobriety_Test">Sobriety Test&#8230;</a><br/><br />
<a href="http://www.nothingtoxic.com/media/1137999600/Top_Ten_Bush_Moments">Top Ten Moments</a><br/><br />
<a href="http://www.nothingtoxic.com/media/1127196000/Marines_Stuck">US Middle East Policy Illustrated&#8230;</a><br/><br />
<u>_________________</u><br/><br />
Print Links&#8230;<br/><br />
<a href="http://www.smh.com.au/articles/2006/03/29/1143441187263.html">Cranky koala meaner than stolen croc</a><br/><br />
<a href="http://uk.news.yahoo.com/31032006/80-132/berlusconi-recalls-mystery-seance-spook-prodi.html">Berlusconi recalls mystery seance to spook Prodi</a><br/><br />
<u>__________________</u><br/><br />
Swedenborg, Mediums and the Desolate Places (W.B. Yeats)<br/><br />
l<img width='250' height='270' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/swedenb.jpg' alt='' /><br/><br />
Some fifteen years ago I was in bad health and could not work, and Lady Gregory brought me from cottage to cottage while she began to collect the stories in this book, and presently when I was at work again she went on with her collection alone till it grew to be, so far as I know, the most considerable book of its kind. Except that I had heard some story of &#8220;The Battle of the Friends&#8221; at Aran and had divined that it might be the legendary common accompaniment of death, she was not guided by any theory of mine, but recorded what came, writing it out at each day&#8217;s end and in the country dialect. It was at this time mainly she got the knowledge of words that makes her little comedies of country life so beautiful and so amusing. As that ancient system of belief unfolded before us, with unforeseen probabilities and plausibilities, it was as though we had begun to live in a dream, and one day Lady Gregory said to me when we had passed an old man in the wood: &#8220;That old man may know the secret of the ages.&#8221;<br/><br />
I had noticed many analogies in modern spiritism and began a more careful comparison, going a good deal to séances for the first time and reading all writers of any reputation I could find in English or French. I found much that was moving, when I had climbed to the top story of some house in Soho or Holloway, and, having paid my shilling, awaited, among servant girls, the wisdom of some fat old medium. That is an absorbing drama, though if my readers begin to seek it they will spoil it, for its gravity and simplicity depends on all, or all but all, believing that their dead are near.<br/><br />
I did not go there for evidence of the kind the Society for Psychical Research would value, any more than I would seek it in Galway or in Aran. I was comparing one form of belief with another, and like Paracelsus, who claimed to have collected his knowledge from midwife and hangman, I was discovering a philosophy. Certain things had happened to me when alone in my own room which had convinced me that there are spiritual intelligences which can warn us and advise us, and, as Anatole France has said, if one believes that the Devil can walk the streets of Lisbon, it is not difficult to believe that he can reach his arm over the river and light Don Juan&#8217;s cigarette. And yet I do not think I have been easily convinced, for I know we make a false beauty by a denial of ugliness and that if we deny the causes of doubt we make a false faith, and that we must excite the whole being into activity if we would offer to God what is, it may be, the one thing germane to the matter, a consenting of all our faculties. Not but that I doubt at times, with the animal doubt of the Middle Ages that I have found even in pious countrywomen when they have seen some life come to an end like the stopping of a clock, or that all the perceptions of the soul, or the weightiest intellectual deductions, are not at whiles but a feather in the daily show.<br/><br />
I pieced together stray thoughts written out after questioning the familiar of a trance medium or automatic writer, by Allen Cardec, or by some American, or by myself, or arranged the fragments into some pattern, till I believed myself the discoverer of a vast generalization. I lived in excitement, amused to make Holloway interpret Aran, and constantly comparing my discoveries with what I have learned of mediaeval tradition among fellow students, with the reveries of a Neoplatonist, of a seventeenth-century Platonist, of Paracelsus or a Japanese poet. Then one day I opened The Spiritual Diary of Swedenborg, which I had not taken down for twenty years, and found all there, even certain thoughts I had not set on paper because they had seemed fantastic from the lack of some traditional foundation. It was strange I should have forgotten so completely a writer I had read with some care before the fascination of Blake and Boehme had led me away.<br/><br />
II<br/><br />
It was indeed Swedenborg who affirmed for the modern world, as against the abstract reasoning of the learned, the doctrine and practice of the desolate places, of shepherds and of mid-wives, and discovered a world of spirits where there was a scenery like that of earth, human forms, grotesque or beautiful, senses that knew pleasure and pain, marriage and war, all that could be painted upon canvas, or put into stories to make one&#8217;s hair stand up. He had mastered the sdence of his time, he had written innumerable scientific works in Latin, had been the first to formulate the nebular hypothesis and wrote a cold abstract style, the result it may be of preoccupation with stones and metals, for he had been assessor of mines to the Swedish Government, and of continual composition in a dead language.<br/><br />
In his fifty-eighth year he was sitting in an inn in London, where he had gone about the publication of a book, when a spirit appeared before him who was, he believed, Christ himself, and told him that henceforth he could commune with spirits and angels. From that moment he was a mysterious man describing distant events as if they were before his eyes, and knowing dead men&#8217;s secrets, if we are to accept testimony that seemed convincing to Emmanuel Kant. The sailors who carried him upon his many voyages spoke of the charming of the waves and of favouring winds that brought them sooner than ever before to their journey&#8217;s end, and an ambassador described how a queen, he himself looking on, fainted when Swedenborg whispered in her ear some secret known only to her and to her dead brother. And all this happened to a man without egotism, without drama, without a sense of the picturesque, and who wrote a dry language, lacking fire and emotion, and who to William Blake seemed but an arranger and putter away of the old Church, a Samson shorn by the churches, an author not of a book, but of an index. He considered heaven and hell and God, the angels, the whole destiny of man, as if he were sitting before a large table in a Government omce putting little pieces of mineral ore into small square boxes for an assistant to pack away in drawers.<br/><br />
All angels were once men, he says, and it is therefore men who have entered into what he calls the Celestial State and become angels, who attend us immediately after death, and communicate to us their thoughts, not by speaking, but by looking us in the face as they sit beside the head of our body. when they find their thoughts are communicated they know the time has come to separate the spiritual from the physical body. If a man begins to feel that he can endure them no longer, as he doubtless will, for in their presence he can think and feel but sees nothing, lesser angels who belong to truth more than to love take their place and he is in the light again, but in all likelihood these angels also will be too high and he will slip from state to state until he finds himself after a few days &#8220;with those who are in accord with his life in the world; with them he finds his life, and, wonderful to relate, he then leads a life similar to that he led in the world.&#8221; This first state of shifting and readjustment seems to correspond with a state of sleep more modern seers discover to follow upon death. It is characteristic of his whole religious system, the slow drifting of like to like. Then follows a period which may last but a short time or many years, while the soul lives a life so like that of the world that it may not even believe that it has died, for &#8220;when what is spiritual touches and sees what is spiritual the effect is the same as when what is natural touches what is natural.&#8221; It is the other world of the early races, of those whose dead are in the rath or the faery hill, of all who see no place of reward and punishment but a continuance of this life, with cattle and sheep, markets and war. He describes what he has seen, and only partly explains it, for, unlike science which is founded upon past experience, his work, by the very nature of his gift, looks for the clearing away of obscurities to unrecorded experience. He is revealing something and that which is revealed, so long as it remains modest and simple, has the same right with the child in the cradle to put off to the future the testimony of its worth. This earth-resembling life is the creation of the image-making power of the mind, plucked naked from the body, and mainly of the images in the memory. All our work has gone with us, the books we have written can be opened and read or put away for later use, even though their print and paper have been sold to the buttermen; and reading his description one notices, a discovery one had thought peculiar to the last generation, that the &#8220;most minute particulars which enter the memory remain there and are never obliterated,&#8221; and there as here we do not always know all that is in our memory, but at need angelic spirits who act upon us there as here, widening and deepening the consciousness at will, can draw forth all the past, and make us live again all our transgressions and see our victims &#8220;as if they were present, together with the place, words, and motives&#8221;; and that suddenly, &#8220;as when a scene bursts upon the sight&#8221; and yet continues &#8220;for hours together,&#8221; and like the transgressions, all the pleasure and pain of sensible life awaken again and again, all our passionate events rush up about us and not as seeming imagination, for imagination is now the world. And yet another impulse comes and goes, flitting through all, a preparation for the spiritual abyss, for out of the celestial world, immediately beyond the world of form, fall certain seeds as it were that exfoliate through us into forms, elaborate scenes, buildings, alterations of form that are related by &#8220;correspondence&#8221; or &#8220;signature&#8221; to celestial incomprehensible realities. Meanwhile those who have loved or fought see one another in the unfolding of a dream, believing it may be that they wound one another or kill one another, severing arms or hands, or that their lips are joined in a kiss, and the countryman has need but of Swedenborg&#8217;s keen ears and eagle sight to hear a noise of swords in the empty valley, or to meet the old master hunting with all his hounds upon the stroke of midnight among the moonlit fields. But gradually we begin to change and possess only those memories we have related to our emotion or our thought; all that was accidental or habitual dies away and we begin an active present life, for apart from that calling up of the past we are not punished or rewarded for our actions when in the world but only for what we do when out of it. Up till now we have disguised our real selves and those who have lived well for fear or favour have walked with holy men and women, and the wise man and the dunce have been associated in common learning, but now the ruling love has begun to remake circumstance and our body.<br/><br />
Swedenborg had spoken with shades that had been learned Latinists, or notable Hebrew scholars, and found, because they had done everything from the memory and nothing from thought and emotion, they had become but simple men. We have already met our friends, but if we were to meet them now for the first time we should not recognize them, for all has been kneaded up anew, arrayed in order and made one piece. &#8220;Every man has many loves, but still they all have reference to his ruling love and make one with it or together compose it,&#8221; and our surrender to that love, as to supreme good, is no new thought, for Villiers de l&#8217;Isle Adam quotes Thomas Aquinas as having said, &#8220;Eternity is the possession of one&#8217;s self, as in a single moment.&#8221; During the fusing and rending man ifits, as it were, from one flock of the dead to another, seeking always those who are like himself, for as he puts off disguise he becomes unable to endure what is unrelated to his love, even becoming insane among things that are too fine for him.<br/><br />
So heaven and hell are built always anew and in hell or heaven all do what they please and all are surrounded by scenes and circumstances which are the expression of their natures and the creation of their thought. Swedenborg because he belongs to an eighteenth century not yet touched by the romantic revival feels horror amid rocky uninhabited places, and so believes that the evil are in such places while the good are amid smooth grass and garden walks and the clear sunlight of Claude Lorraine. He describes all in matter-of-fact words, his meeting with this or that dead man, and the place where he found him, and yet we are not to understand him literally, for space as we know it has come to an end and a difference of state has begun to take its place, and wherever a spirit&#8217;s thought is, the spirit cannot help but be. Nor should we think of spirit as divided from spirit, as men are from each other, for they share each other&#8217;s thoughts and life, and those whom he has called celestial angels, while themselves mediums to those above, commune with men and lower spirits, through orders of mediatorial spirits, not by a conveyance of messages, but as though a hand were thrust with a hundred gloves [The Japanese Noh play Awoi no Uye has for its theme the exorcism of a ghost which is itself obsessed by an evil spirit. This evil spirit, drawn forth by the exorcism, is represented by a dancer wearing a "terrible mask with golden eyes."] one glove outside another, and so there is a continual influx from God to man. It flows to us through the evil angels as through the good, for the dark fire is the perversion of God&#8217;s life and the evil angels have their office in the equilibrium that is our freedom, in the building of that fabulous bridge made out of the edge of a sword.<br/><br />
To the eyes of those that are in the high heaven &#8220;all things laugh, sport, and live,&#8221; and not merely because they are beautiful things but because they arouse by a minute correspondence of form and emotion the heart&#8217;s activity, and being founded, as it were, in this changing heart, all things continually change and shimmer. The garments of all befit minutely their affections, those that have most wisdom and most love being the most nobly garmented, in ascending order from shimmering white, through garments of many colours and garments that are like flame, to the angels of the highest heaven that are naked.<br/><br />
In the west of Ireland the country people say that after death every man grows upward or downward to the likeness of thirty years, perhaps because at that age Christ began his ministry, and stays always in that likeness; and these angels move always towards &#8220;the springtime of their life&#8221; and grow more and more beautiful, &#8220;the more thousand years they live,&#8221; and women who have died infirm with age, and yet lived in faith and charity, and true love towards husband or lover, come &#8220;after a succession of years&#8221; to an adolescence that was not in Helen&#8217;s Mirror, &#8220;for to grow old in heaven is to grow young.&#8221;<br/><br />
There went on about Swedenborg an intermittent &#8220;Battle of the &#8216;Friends&#8221; and on certain occasions had not the good fought upon his side, the evil troop, by some carriage accident or the like would have caused his death, for all associations of good spirits have an answering mob, whose members grow more hateful to look on through the centuries. &#8220;Their faces in general are horrible, and empty of life like corpses, those of some are black, of some fiery like torches, of some hideous with pimples, boils, and ulcers; with many no face appears, but in its place a something hairy or bony, and in some one can but see the teeth.&#8221; And yet among themselves they are seeing men and but show their right appearance when the light of heaven, which of all things they most dread, beats upon them; and seem to live in a malignant gaiety, and they burn always in a fire that is God&#8217;s love and wisdom, changed into their own hunger and misbelief.<br/><br />
III<br/><br />
In Lady Gregory&#8217;s stories there is a man who heard the newly dropped lambs of faery crying in November, and much evidence to show a topsy-turvydom of seasons, our spring being their autumn, our winter their summer, and Mary Battle, my Uncle George Pollexfen&#8217;s old servant, was accustomed to say that no dream had a true meaning after the rise of the sap; and Lady Gregory learned somewhere on Sleive Ochta that if one told one&#8217;s dreams to the trees fasting the trees would wither. Swedenborg saw some like opposition of the worlds, for what hides the spirits from our sight and touch, as he explains, is that their light and heat are darkness and cold to us and our light and heat darkness and cold to them, but they can see the world through our eyes and so make our light their light. He seems however to warn us against a movement whose philosophy he announced or created, when he tells us to seek no conscious intercourse with any that fall short of the celestial rank. At ordinary times they do not see us or know that we are near. but when we speak to them we are in danger of their deceits. &#8220;They have a passion for inventing,&#8221; and do not always know that they invent. &#8220;It has been shown me many times that the spirits speaking with me did not know but that they were the men and women I was thinking of; neither did other spirits know me contrary. Thus yesterday and today one known of me in life was personated. The personation was so like him in all respects, so far as known to me, that nothing could be more like. For there are genera and species of spirits of similar faculty (? as the dead whom we seek), and when like things are called up in the memory of men and so are represented to them they think they are the same persons. At other times they enter into the fantasy of other spirits and think that they are them, and sometimes they will even believe themselves to be the Holy Spirit,&#8221; and as they identify themselves with a man&#8217;s affection or enthusiasm they may drive him to ruin, and even an angel will join himself so completely to a man that he scarcely knows &#8220;that he does not know of himself what the man knows,&#8221; and when they speak with a man they can but speak in that man&#8217;s mother tongue, and this they can do without taking thought, for &#8220;it is almost as when a man is speaking and thinks nothing about his words.&#8221; Yet when they leave the man &#8220;they are in their own angelical or spiritual language and know nothing of the language of the man.&#8221; They are not even permitted to talk to a man from their own memory for did they do so the man would not know &#8220;but that the things he would then think were his when yet they would belong to the spirit,&#8221; and it is these sudden memories occurring sometimes by accident, and without God&#8217;s permission that gave the Greeks the idea they had lived before. They have bodies as plastic as their minds that flow so readily into the mould of ours and he remembers having seen the face of a spirit change continuously and yet keep always a certain generic likeness. It had but run through the features of the individual ghosts of the fleet it belonged to, of those bound into the one mediatorial communion.<br/><br />
He speaks too, again and again, of seeing palaces and mountain ranges and all manner of scenery built up in a moment, and even believes in imponderable troops of magicians that build the like out of some deceit or in malicious sport.<br/><br />
IV<br/><br />
There is in Swedenborg&#8217;s manner of expression a seeming superficiality. We follow an easy narrative) sometimes incredulous, but always, as we think, understanding, for his moral conceptions are simple, his technical terms continually repeated, and for the most part we need but turn for his &#8220;correspondence,&#8221; his symbolism as we would say, to the index of his Arcana Celestia. Presently, however, we discover that he treads upon this surface by an achievement of power almost as full of astonishment as if he should walk upon water charmed to stillness by some halcyon; while his disciple and antagonist Blake is like a man swimming in a tumbling sea, surface giving way to surface and deep showing under broken deep. A later mystic has said of Swedenborg that he but half felt, half saw, half tasted the kingdom of heaven, and his abstraction, his dry-ness, his habit of seeing but one element in everything, his lack of moral speculation have made him the founder of a church, while William Blake, who grows always more exciting with every year of life, grows also more obscure. An impulse towards what is definite and sensuous, and an indifference towards the abstract and the general, are the lineaments, as I understand the world, of all that comes not from the learned, but out of common antiquity, out of the &#8220;folk&#8221; as we say, and in certain languages, Irish for instance&#8211;and these languages are all poetry- it is not possible to speak an abstract thought. This impulse went out of Swedenborg when he turned from vision. It was inseparable from this primitive faculty, but was not a part of his daily bread, whereas Blake carried it to a passion and made it the foundation of his thought. Blake was put into a rage by all painting where detail is generalized away, and complained that Englishmen after the French Revolution became as like one another as the dots and lozenges in the mechanical engraving of his time, and he hated histories that gave us reasoning and deduction in place of the events, and St. Paul&#8217;s Cathedral be-cause it came from a mathematical mind, and told Crabb Robinson that he preferred to any others a happy, thoughtless person. Unlike Swedenborg he believed that the antiquities of all peoples were as sacred as those of the Jews, and so rejecting authority and claiming that the same law for the lion and the ox was oppression, he could believe &#8220;all that lives is holy,&#8221; and say that a man if he but cultivated the power of vision would see the truth in a way suited &#8220;to his imaginative energy,&#8221; and with only so much resemblance to the way it showed in for other men, as there is between different human forms. Born when Swedenborg was a new excitement, growing up with a Swedenborgian brother, who annoyed him &#8220;with bread and cheese advice,&#8221; and having, it may be, for nearest friend the Swedenborgian Flaxman with whom he would presently quarrel, he answered the just translated Heaven and Hell with the paradoxical violence of The Marriage of Heaven and Hell. Swedenborg was but &#8220;the linen clothes folded up&#8221; or the angel sitting by the tomb, after Christ, the human imagination, had arisen. His own memory being full of images from painting and from poetry he discovered more profound &#8220;correspondences,&#8221; yet always in his boys and girls walking or dancing on smooth grass and in golden light, as in pastoral scenes cut upon wood or copper by his disciples Palmer and Calvert one notices the peaceful Swedenborgian heaven. We come there, however, by no obedience but by the energy that &#8220;is eternal delight,&#8221; for &#8220;the treasures of heaven are not negations of passion but realities of intellect from which the passions emanate uncurbed in their eternal glory.&#8221; He would have us talk no more &#8220;of the good man and the bad,&#8221; but only of &#8220;the wise man and the foolish,&#8221; and he cries, &#8220;Go put off holiness and put on intellect.&#8221;<br/><br />
Higher than all souls that seem to theology to have found a final state, above good and evil, neither accused, nor yet accusing, live those, who have come to freedom, their senses sharpened by eternity, piping or dancing or &#8220;like the gay fishes on the wave when the moon sucks up the dew.&#8221; Merlin, who in the verses of Chretien de Troyes was laid in the one tomb with dead lovers, is very near and the saints are far away. Believing too that crucifixion and resurrection were the soul&#8217;s diary and no mere historical events, which had been transacted in vain should a man come again from the womb and forget his salvation, he could cleave to the heroic doctrine the angel in the crystal made Sir Thomas Kelly renounce and have a &#8220;vague memory&#8221; of having been &#8220;with Christ and Socrates&#8221;; and stirred as deeply by hill and tree as by human beauty, he saw all Merlin&#8217;s people, spirits &#8220;of vegetable nature&#8221; and fairies whom we &#8220;call accident and chance.&#8221; He made possible a religious life to those who had seen the painters and poets of the romantic movement succeed to theology, but the shepherd and the midwife had they known him would have celebrated him in stories, and turned away from his thought, understanding that he was upon an errand to their masters. Like Swedenborg he believed that heaven came from &#8220;an improvement of sensual enjoyment,&#8221; for sight and hearing, taste and touch grow with the angelic years, but unlike him he could convey to others &#8220;enlarged and numerous senses,&#8221; and the mass of men know instinctively they are safer with an abstract and an index.<br/><br />
V<br/><br />
It was, I believe, the Frenchman Allen Cardec and an American shoemaker&#8217;s clerk called Jackson Davis, who first adapted to the séance room the philosophy of Swedenborg. I find Davis whose style is vague, voluble, and pretentious, almost unreadable, and yet his books have gone to many editions and are fuIl of stories that had been charming or exciting had he lived in Connaught or any place else, where the general mass of the people has an imaginative tongue. His mother was learned in country superstition, and had called in a knowledgeable man when she believed a neighbour had bewitched a cow, but it was not till his fifteenth year that he discovered his faculty, when his native village, Poughkeepsie, was visited by a travelling mesmerist. He was fascinated by the new marvel, and mesmerized by a neighbour he became clairvoyant, describing the diseases of those present and reading watches he could not see with his eyes. One night the neighbour failed to awake him completely from the trance and he stumbled out into the street and went to his bed ill and stupefied. In the middle of the night he heard a voice telling him to get up and dress himself and follow. He wandered for miles, now wondering at what seemed the unusual brightness of the stars and once passing a visionary shepherd and his flock of sheep, and then again stumbling in cold and darkness. He crossed the frozen Hudson and became unconscious. He awoke in a mountain valley to see once more the visionary shepherd and his flock, and a very little, handsome, old man who showed him a scroll and told him to write his name upon it.<br/><br />
A little later he passed, as he believed, from this mesmeric condition and found that he was among the Catskill Mountains and more than forty miles from home. Having crossed the Hudson again he felt the trance coming upon him and began to ran. He ran, as he thought, many miles and as he ran became unconscious. when he awoke he was sitting upon a gravestone in a graveyard surrounded by a wood and a high wall. Many of the gravestones were old and broken. After much conversation with two stately phantoms, he went stumbling on his way.<br/><br />
Presently he found himself at home again. It was evening and the mesmerist was questioning him as to where he had been since they lost him the night before. He was very hungry and had a vague memory of his return of country roads passing before his eyes in brief moments of wakefulness. He now seemed to know that one of the phantoms with whom he had spoken in the graveyard was the physician Galen, and the other, Swedenborg.<br/><br />
From that hour the two phantoms came to him again and again, the one advising him in the diagnosis of disease, and the other in philosophy. He quoted a passage from Swedenborg, and it seemed impossible that any copy of the newly translated book that contained it could have come into his hands, for a Swedenborgian minister in New York traced every copy which had reached America.<br/><br />
Swedenborg himself had gone upon more than one somnambulistic journey, and they occur a number of times in Lady Gregory&#8217;s stories, one woman saying that when she was among the faeries she was often glad to eat the food from the pigs&#8217; troughs.<br/><br />
Once in childhood, Davis, while hurrying home through a wood, heard footsteps behind him and began to run, but the footsteps, though they did not seem to come more quickly and were still the regular pace of a man walking, came nearer. Presently he saw an old, white-haired man beside him who said: &#8220;You cannot run away from life,&#8221; and asked him where he was going. &#8220;I&#8217;m going home,&#8221; he said, and the phantom answered, &#8220;I also am going home,&#8221; and then vanished. Twice in later childhood, and a third time when he had grown to be a young man, he was overtaken by the same phantom and the same words were spoken, but the last time he asked why it had vanished so suddenly. It said that it had not, but that he had supposed that &#8220;changes of state&#8221; in himself were &#8220;appearance and disappearance.&#8221; It then touched him with one finger upon the side of his head, and the place where he was touched remained ever after without feeling, like those paces always searched for at the witches&#8217; trials One remembers &#8220;the touch&#8221; and &#8220;the stroke&#8221; in the Irish stories.<br/><br />
VI<br/><br />
Allen Cardec, whose books are much more readable than those of Davis, had himself no mediumistic gifts. He gathered the opinions, as he believed, of spirits speaking through a great number of automatists and trance speakers, and all the essential thought of Swedenborg remains, but like Davis, these spirits do not believe in an eternal Hell, and like Blake they describe unhuman races, powers of the elements, and declare that the soul is no creature of the womb, having lived many lives upon the earth. The sorrow of death, they tell us again and again, is not so bitter as the sorrow of birth, and had our ears the subtlety we could listen amid the joy of lovers and the pleasure that comes with sleep to the wailing of the spirit betrayed into a cradle. Who was it that wrote: &#8220;O Pythagoras, so good, so wise, so eloquent, upon my last voyage, I taught thee, a soft lad, to splice a rope&#8221;?<br/><br />
This belief, common among continental spiritists, is denied by those of England and America, and if one question the voices at a séance they take sides according to the medium&#8217;s nationality. I have even heard what professed to be the shade of an old English naval officer denying it with a fine phrase: &#8220;I did not leave my oars crossed; I left them side by side.&#8221;<br/><br />
VII<br/><br />
Much as a hashish eater will discover in the folds of a curtain a figure beautifully drawn and full of delicate detail all built up out of shadows that show to other eyes, or later to his own, a different form or none, Swedenborg discovered in the Bible the personal symbolism of his vision. If the Bible was upon his side, as it seemed, he had no need of other evidence, but had he lived when modern criticism had lessened its authority, even had he been compelled to say that the primitive beliefs of all peoples were as sacred, he could but have run to his own gift for evidence. He might even have held of some importance his powers of discovering the personal secrets of the dead and set Up as medium. Yet it is more likely he had refused, for the medium has his gift from no heightening of all the emotions and intellectual faculties till they seem as it were to take fire, but commonly because they are altogether or in part extinguished while another mind controls his body. He is greatly subject to trance and awakes to remember nothing, whereas the mystic and the saint plead unbroken consciousness. Indeed the author of Sidonia the Sorceress, a really learned authority) considered this lack of memory a certain sign of possession by the devil, though this is too absolute. Only yesterday, while walking in a field, I made up a good sentence with an emotion of triumph, and half a minute after could not even remember what it was about, and several minutes had gone by before I as suddenly found it. For the most part, though not always, it is this Unconscious condition of mediumship, a dangerous condition it may be, that seems to make possible &#8220;physical phenomena&#8221; and that over shadowing of the memory by some spirit memory, which Swedenborg thought an accident and unlawful.<br/><br />
In describing and explaining this mediumship and so making intelligible the stories of Aran and Galway I shall say very seldom, &#8220;it is said,&#8221; or &#8220;Mr. So-and-So reports,&#8221; or &#8220;it is claimed by the best authors.&#8221; I shall write as if what I describe were everywhere established, everywhere accepted, and I had only to remind my reader of what he already knows. Even if incredulous he will give me his fancy for certain minutes, for at the worst I can show him a gorgon or chimera that has never lacked gazers, alleging nothing (and I do not write out of a little knowledge) that is not among the sober beliefs of many men, or obvious inference from those beliefs, and if he wants more&#8211;well, he will find it in the best authors [Besides the well-known looks of Atsikof, Myers, Lodge, Flammarion, Flournoy, Maxwell, Albert Dc Rochas, Lombroto, Madame Bisson, Delanne, etc., I have made considerable use of the researches D'Ochorowicz published during the last ten or twelve years in Annalti Science psychiques and in the English Annals of Psychical Science and those of Professor Hyslop published during the last four years in Journal and Transactions of (he American Society for Psychical Research. I have myself been a somewhat active investigator.]<br/><br />
VIII<br/><br />
All spirits for some time after death, and the &#8220;earth-bound&#8221; as they are called, the larvae, as Beaumont, the seventeenth-century Platonist, preferred to call them, those who cannot become disentangled from old habits and desires, for many years, it may be for centuries, keep the shape of their earthly bodies and carry on their old activities, wooing or quarrelling, or totting figures on a table, in a round of dull duties or passionate events. Today while the great battle in Northern France is still undecided, should I climb to the top of that old house in Soho where a medium is sitting among servant girls, some one would, it may be, ask for news of Gordon Highlander of Munster Fusilier, and the fat old woman would tell in Cockney language how the dead do not yet know they are dead, but stumble on amid Visionary smoke and noise, and how angelic spirits seem to awaken them but still in vain.<br/><br />
Those who have attained to nobler form, when they appear in the seance room, create temporary bodies, commonly like to those they wore when living, through some unconscious constraint of memory, or deliberately, that they may be recognized. Davis, in his literal way, said the first sixty feet of the atmosphere was a reflector and that in almost every case it was mere images we spoke with in the seance room, the spirit itself being far away. The images are made of a substance drawn from the medium who loses weight, and in a less degree from all present, and for this light must be extinguished or dimmed or shaded with red as in a photographer&#8217;s room. The image will begin outside the medium&#8217;s body as a luminous cloud, or in a sort of luminous mud forced from the body, out of the mouth it may be, from the side or from the lower parts of the body [Henry More considered that "the animal spirits" were "the immediate Instruments of the soul in all vital and animal functions" and quotes Harpocrates, who was contemporary with Plato, as saying, "that the mind of man is . , . not nourished from meats and drinks from the belly but by I dear and luminous substance that redounds by separation from the blood." Ochorowicz thought that certain small oval lights were perhaps the of personality itself.] One may see a vague cloud condense and diminish into a head or arm or a whole figure of a man, or to some animal shape.<br/><br />
I remember a story told me by a friend&#8217;s steward in Galway of the faeries playing at hurley in a field and going in and out of the bodies of two men who stood at either goal. Out of the medium will come perhaps a cripple or a man bent with years and sometimes the apparition will explain that, but for some family portrait, or for what it lit on while rummaging in our memories, it had not remembered its customary clothes or features, or cough or limp or crutch. Sometimes, indeed, there is a strange regularity of feature and &#8216;ve suspect the presence of an image that may never have lived, an artificial beauty that may have shown itself in the Greek mysteries. Has some cast in the Vatican, or at Bloomsbury been the model? Or there may float before our eyes a mask as strange and powerful as the lineaments of the Servian&#8217;s Frowning Man or of Rodin&#8217;s Man with the Broken Nose. And once a rumour ran among the séance rooms to the bewilderment of simple believers, that a heavy middle-aged man who took snuff, and wore the costume of a past time, had appeared while a French medium was in his trance, and somebody had recognized the Tartuffe of the Comedie Francaise. There will be few complete forms, for the dead are economical, and a head, or just enough of the body for recognition, may show itself above hanging folds of drapery that do not seem to cover solid limbs, or a hand or foot is lacking, or it may be that some Revenant has seized the half-made image of another, and a young girl&#8217;s arm will be thrust from the withered body of an old man. Nor is every form a breathing and pulsing thing, for some may have a distribution of light and shade not that of the seance room, flat pictures whose eyes gleam and move; and sometimes material objects are thrown together (drifted in from some neighbour&#8217;s wardrobe, it may be, and drifted thither again) and an appearance kneaded up out of these and that luminous mud or vapour almost as vivid as are those pictures of Antonio Mancini which have fragments of his paint tubes embedded for the high lights into the heavy masses of the paint. Sometimes there are animals, bears frequently for some unknown reason, but most often birds and dogs. If an image speak it will seldom seem very able or alert, for they come for recognition only, and their minds are strained and fragmentary; and should the dogs bark, a man who knows the language of our dogs may not be able to say if they are hungry or afraid or glad to meet their master again. All may seem histrionic or a hollow show. We are the spectators of a phantasmagoria that affects the photographic plate or leaves its moulded image in a preparation of paraffin. We have come to understand why the Platonists of the sixteenth and seventeenth centuries, and visionaries like Boehme and Paracelsus confused imagination with magic, and why Boehme will have it that it &#8220;creates and substantiates as it goes.&#8221;<br/><br />
Most commonly, however, especially of recent years, no form will show itself, or but vaguely and faintly and in no way ponderable, and instead there will be voices flitting here and there in darkness, or in the half-light, or it will be the medium himself fallen into trance who will speak, or without a trance write from a knowledge and intelligence not his own. Glanvil, the seventeenth-century Platonist, said that the higher spirits were those least capable of showing material effects, and it seems plain from certain Polish experiments that the intelligence of the communicators increases with their economy of substance and energy. Often now among these faint effects one will seem to speak with the very dead. They will speak or write some tongue that the medium does not know and give correctly their forgotten names, or describe events one only verifies after weeks of labour. Here and there amongst them one discovers a wise and benevolent mind that knows a little of the future and can give good advice. They have made, one imagines, from some finer substance than a phosphorescent mud, or cobweb vapour that we can see or handle, images not wholly different from themselves, figures in a gallantry show not too strained or too extravagant to speak their very thought.<br/><br />
Yet we never long escape the phantasmagoria nor can long forget that we are among the shape-changers. Sometimes our own minds shape that mysterious substance, which may be life itself, according to desire or constrained by memory, and the dead no longer remembering their own names become the characters in the drama we ourselves have invented. John King, who has delighted melodramatic minds for hundreds of séances with his career on earth as Henry Morgan the buccaneer, will tell more scientific visitors that he is merely a force, while some phantom long accustomed to a decent name, questioned by some pious Catholic, will admit very cheerfully that he is the devil. Nor is it only present minds that perplex the shades with phantasy, for friends of Count Albert de Rochas once wrote out names and incidents but to discover that though the surname of the shade that spoke had been historical, Christian name and incidents were from a romance running at the time in some clerical newspaper no one there had ever opened.<br/><br />
All these shadows have drunk from the pool of blood and become delirious. Sometimes they will use the very word and say that we force delirium upon them because we do not still our minds, or that minds not stupefied with the body force them more subtly, for now and again one will withdraw what he has said, saying that he was constrained by the neighbourhood of some more powerful shade.<br/><br />
When I was a boy at Sligo, a stable boy met his late master going round the yard, and having told him to go and haunt the lighthouse, was dismissed by his mistress for sending her husband to haunt so inclement a spot. Ghosts, I was told, must go where they are bid, and all those threatenings by the old grimoires to drown some disobedient spirit at the bottom of the Red Sea, and indeed all exorcism and conjuration affirm that our imagination is kind. Revenants are, to use the modern term, &#8220;suggestible,&#8221; and may be studied in the &#8220;trance personalities&#8221; of hypnoses and in our dreams which are but hypnosis turned inside out, a modeller&#8217;s clay for our suggestions, or, if we follow The Spiritual Diary, for those of invisible beings. Swedenborg has written that we are each in the midst of a group of associated spirits who sleep when we sleep and become the dramatis personae of our dreams, and are always the other will that wrestles with our thought, shaping it to our despite.<br/><br />
IX<br/><br />
We speak, it may be, of the Proteus of antiquity which has to be held or it will refuse its prophecy, and there are many warnings in our ears. &#8220;Stoop not down,&#8221; says the Chaldaean Oracle, &#8220;to the darkly splendid world wherein continually lieth a faithless depth and Hades wrapped in cloud, delighting in unintelligible images,&#8221; and amid that caprice, among those clouds, there is always legerdemain; we juggle, or lose our money with the same pack of cards that may reveal the future. The magicians who astonished the Middle Ages with power as incalculable as the fall of a meteor were not so numerous as the more amusing jugglers who could do their marvels at will; and in our own day the juggler Houdini, sent to Morocco by the French Government, was able to break the prestige of the dervishes whose fragile wonders were but worked by fasting and prayer.<br/><br />
Sometimes, indeed, a man would be magician, jester, and juggler. In an Irish story a stranger lays three rushes upon the flat of his hand and promises to blow away the inner and leave the others unmoved, and thereupon puts two fingers of his other hand upon the outer ones and blows. However, he will do a more wonderful trick. There are many who can wag both ears, but he can wag one and not the other, and thereafter, when he has everybody&#8217;s attention, he takes one ear between finger and thumb. But now that the audience are friendly and laughing the moment of miracle has come. He takes out of a bag a skein of silk thread and throws it into the air, until it seems as though one end were made fast to a cloud. Then he takes out of his bag first a hare and then a dog and then a young man and then a beautiful, well-dressed young woman&#8221; and sends them all running up the thread. Nor, the old writers tell us, does the association of juggler and magician cease after death, which only gives to legerdemain greater power and subtlety. Those who would live again in us, becoming a part of our thoughts and passion have, it seems, their sport to keep us in good humour, and a young girl who has astonished herself and her friends in some dark séance may, when we have persuaded her to become entranced in a lighted room, tell us that some shade is touching her face, while we can see her touching it with her own hand, or we may discover her, while her eyes are still closed, in some jugglery that implies an incredible mastery of muscular movement. Perhaps too in the fragmentary middle world there are souls that remain always upon the brink, always children. Dr. Ochorowicz finds his experiments upset by a naked girl, one foot one inch high, who is constantly visible to his medium and who claims never to have lived upon the earth. He has photo-graphed her by leaving a camera in an empty room where she had promised to show herself, but is so doubtful of her honesty that he is not sure she did not hold up a print from an illustrated paper in front of the camera. In one of Lady Gregory&#8217;s stories a countryman is given by a stranger he meets upon the road what seems wholesome and pleasant food, but a little later his stomach turns and he finds that he has eaten chopped grass, and one remembers Robin Goodfellow and his joint stool, and witches&#8217; gold that is but dried cow dung. It is only, one does not doubt, because of our preoccupation with a single problem, our survival of the body, and with the affection that binds us to the dead, that all the gnomes and nymphs of antiquity have not begun their tricks again.<br/><br />
X<br/><br />
Plutarch, in his essay on the daemon, describes how the souls of enlightened men return to be the schoolmasters of the living, whom they influence unseen; and the mediums, should we ask how they escape the illusions of that world, claim the protection of their guides. One will tell you that when she was a little girl she was minding geese upon some American farm and an old man came towards her with a queer coat upon him, and how at first she took him for a living man. He said perhaps a few words of pious commonplace or practical advice and vanished. He had come again and again, and now that she has to earn her living by her gift, he warns her against deceiving spirits, or if she is working too hard, but sometimes she will not listen and gets into trouble. The old witch doctor of Lady Gregory&#8217;s story learned his cures from his dead sister whom he met from time to time, but especially at Halloween, at the end of the garden, but he had other helpers harsher than she, and once he was beaten for disobedience.<br/><br />
Reginald Scott gives a fine plan for picking a guide. You promise some dying man to pray for the repose of his soul if he will but come to you after death and give what help you need, while stories of mothers who come at night to be among their orphan children are as common among spiritists as in Galway or in Mayo. A French servant girl once said to a friend of mine who helped her in some love affair: &#8220;You have your studies, we have only our affections&#8221;; and this I think is why the walls are broken less often among us than among the poor. Yet according to the doctrine of Soho and Holloway and in Plutarch, those studies that have lessened in us the sap of the world may bring to us good learned, masterful men who return to see their own or some like work carried to a finish. &#8220;I do think,&#8221; wrote Sir Thomas Browne, &#8220;that many mysteries ascribed to our own invention have been the courteous revelations of spirits; for those noble essences in heaven bear a friendly regard unto their fellow creatures on earth.&#8221;<br/><br />
XI<br/><br />
Much that Lady Gregory has gathered seems but the broken bread of old philosophers, or else of the one sort with the dough they made into their loaves. Were I not ignorant, my Greek gone and my meagre Latin all but gone, I do not doubt that I could find much to the point in Greek perhaps in old writers on medicine, much in Renaissance or Medieval Latin. As it is, I must be content with what has been translated or with the seventeenth-century Platonists who are the handier for my purpose because they found in the affidavits and confessions of the witch trials, descriptions like those in our Connaught stories. I have Henry More in his verse and in his prose and I have Henry More&#8217;s two friends, Joseph Glanvil, and Cudworth in his Intellectual System of the Universe, three volumes violently annotated by an opposed theologian; and two essays by Mr. G. R. S. Meade clipped out of his magazine, The Quest. These writers quote much from Plotinus and Porphyry and Plato and from later writers, especially Synesius and John Philoponus in whom the School of Plato came to an end in the seventh century.<br/><br />
We should not suppose that our souls began at birth, for as Henry More has said, a man might as well think &#8220;from souls new souls&#8221; to bring as &#8220;to press the sunbeams in his fist&#8221; or &#8220;wring the rainbow till it dye his hands.&#8221; We have within us an &#8220;airy body&#8221; or &#8220;spirit body&#8221; which was our only body before our birth as it will be again when we are dead and its &#8220;plastic power&#8221; has shaped our terrestrial body as some day it may shape apparition and ghost. Porphyry is quoted by Mr. Meade as saying that &#8220;Souls who love the body attach a moist spirit to them and condense it like a cloud,&#8221; and so become visible, and so are all apparitions of the dead made visible; though necromancers, according to Henry More, can ease and quicken this condensation &#8220;with reek of oil, meal, milk, and such like gear, wine, water, honey.&#8221; One remembers that Dr. Ochorowicz&#8217;s naked imp once described how she filled out an appearance of herself by putting a piece of blotting paper where her stomach should have been and that the blotting paper became damp because, as she said, a materialization, until it is completed, is a damp vapour. This airy body which so compresses vapour, Philoponus says, &#8220;takes the shape of the physical body as water takes the shape of the vessel that it has been frozen in,&#8221; but it is capable of endless transformations, for &#8220;in itself it has no especial form,&#8221; but Henry More believes that it has an especial form, for &#8220;its plastic power&#8221; cannot but find the human form most &#8220;natural,&#8221; though &#8220;vehemency of desire to alter the figure into another representation may make the appearance to resemble some other creature; but no forced thing can last long.&#8221; &#8220;The better genii&#8221; therefore prefer to show &#8220;in a human shape yet not it may be with all the lineaments&#8221; but with such as are &#8220;fit for this separate state&#8221; (separate from the body that is) or are &#8220;requisite to perfect the visible features of a person,&#8221; desire and Imagination adding clothes and ornament. The materialization, as we would say, has but enough likeness for recognition. It may be that More but copies Philoponus who thought the shade&#8217;s habitual form, the image that it was as it were frozen in for a time, could be again &#8220;coloured and shaped by fantasy,&#8221; and that &#8220;it is probable that when the soul desires to manifest it shapes itself, setting its own imagination in movement, or even that it is probable with the help of daemonic co-operation that it appears and again becomes invisible, becoming condensed and rarefied.&#8221; Porphyry, Philoponus adds, gives Homer as his authority for the belief that souls after death live among images of their experience upon earth, phantasms impressed upon the spirit body. While Synesius, who lived at the end of the fourth century and had Hypatia among his friends, also describes the spirit body as capable of taking any form and so of enabling us after death to work out our purgation; and says that for this reason the oracles have likened the state after death to the images of a dream. The seventeenth century English translation of Cornelius Agrippa&#8217;s De Occulta Philosophia was once so famous that it found its way into the hands of Irish farmers and wandering Irish tinkers, and it may be that Agrippa influenced the common thought when he wrote that the evil dead see represented &#8220;in the fantastic reason&#8221; those shapes of life that are &#8220;the more turbulent and furious&#8230; sometimes of the heavens falling upon their heads, sometimes of their being consumed with the violence of flames, sometimes of being drowned in a gulf, sometimes of being swallowed up in the earth, sometimes of being changed into divers kinds of beasts&#8230; and sometimes of being taken and tormented by demons&#8230; as if they were in a dream.&#8221; The ancients, he writes, have called these souls &#8220;hobgoblins,&#8221; and Orpheus has called them &#8220;the people of dreams&#8221; saying &#8220;the gates of Pluto cannot be unlocked; within is a people of dreams.&#8221; They are a dream indeed that has place and weight and measure, and seeing that their bodies are of an actual air, they cannot, it was held, but travel in wind and set the straws and the dust twirling; though being of the wind&#8217;s weight they need not, Dr. Henry More considers, so much as feel its ruffling, or if they should do so, they can shelter in a house or behind a wall, or gather into themselves as it were, out of the gross wind and vapour. But there are good dreams among the airy people, though we cannot properly name that a dream which is but analogical of the deep unimaginable virtues and has, therefore, stability and a common measure. Henry More stays himself in the midst of the dry learned and abstract writing of his treatise The Immortality of the Soul to praise &#8220;their comely carriage &#8230; their graceful dancing, their melodious singing and playing with an accent so sweet and soft as if we should imagine air itself to compose lessons and send forth musical sounds without the help of any terrestrial instrument&#8221; and imagines them at their revels in the thin upper air where the earth can but seem a fleecy and milky light&#8221; as the moon to us, and he cries out that they &#8220;sing and play and dance together, reaping the lawful pleasures of the very animal life, in a far higher degree than we are capable of in this world, for everything here does, as it were, taste of the cask and has some measure of foulness in it.&#8221;<br/><br />
There is, however, another birth or death when we pass from the airy to the shining or ethereal body, and &#8220;in the airy the soul may inhabit for many ages and in the ethereal for ever,&#8221; and indeed it is the ethereal body which is the root &#8220;of all that natural warmth in all generations&#8221; though in us it can no longer shine. It lives while in its true condition an unimaginable life and is sometimes described as of &#8220;a round or oval figure&#8221; and as always circling among gods and among the stars, and some-times as having more dimensions than our penury can comprehend.<br/><br />
Last winter Mr. Ezra Pound was editing the late Professor Fenollosa&#8217;s translations of the Noh Drama of Japan, and read me a great deal of what he was doing. Nearly all that my fat old woman in Soho learns from her familiars is there in an unsurpassed lyric poetry and in strange and poignant fables once danced or sung in the houses of nobles. In one a priest asks his way of some girls who are gathering herbs. He asks if it is a long road to town; and the girls begin to lament over their hard lot gathering cress in a cold wet bog where they sink up to their knees and to compare themselves with ladies in the big town who only pull the cress in sport, and need not when the cold wind is flapping their sleeves. He asks what village he has come to and if a road near by leads to the village of Ono. A girl replies that nobody can know that name without knowing the road, and another says: &#8220;Who would not know that name, written on so many pictures, and know the pine trees they are always drawing.&#8221; Presently the cold drives away all the girls but one and she tells the priest she is a spirit and has taken solid form that she may speak with him and ask his help. It is her tomb that has made Ono so famous. Conscience-struck at having allowed two young men to fall in love with her she refused to choose between them. Her father said he would give her to the best archer. At the match to settle it both sent their arrows through the same wing of a mallard and were declared equal. She being ashamed and miserable because she had caused so much trouble and for the death of the mallard, took her own life. That, she thought, would end the trouble, but her lovers killed themselves beside her tomb, and now she suffered all manner of horrible punishments. She had but to lay her hand upon a pillar to make it burst into flame; she was perpetually burning. The priest tells her that if she can but cease to believe in her punishments they will cease to exist. She listens in gratitude but she cannot cease to believe, and while she is speaking they come upon her and she rushes away enfolded in flames. Her imagination has created all those terrors out of a scruple, and one remembers how Lake Harris, who led Laurence Oliphant such a dance, once said to a shade, &#8220;How did you know you were damned?&#8221; and that it answered, &#8220;I saw my own thoughts going past me like blazing ships.&#8221;<br/><br />
In a play still more rich in lyric poetry a priest is wandering in a certain ancient village. He describes the journey and the scene, and from time to time the chorus sitting at the side of the stage sings its comment. He meets with two ghosts, the one holding a red stick, the other a piece of coarse cloth and both dressed in the fashion of a past age, but as he is a stranger he supposes them villagers wearing the village fashion. They sing as if muttering, &#8220;We are entangled up&#8211;whose fault was it, dear? Tangled up as the grass patterns are tangled up in this coarse cloth, or that insect which lives and chirrups in dried seaweed. We do not know where are today our tears in the undergrowth of this eternal wilderness. We neither wake nor sleep and passing our nights in sorrow, which is in the end a vision, what are these scenes of spring to us? This thinking in sleep for some one who has no thought for you, is it more than a dream? And yet surely it is the natural way of love. In our hearts there is much, and in our bodies nothing, and we do nothing at all, and only the waters of the river of tears flow quickly.&#8221; To the priest they seem two married people but he cannot understand why they carry the red stick and the coarse cloth. They ask him to listen to a story. Two young people had lived in that village long ago and night after night for three years the young man had offered a charmed red stick, the token of love, at the young girl&#8217;s window, but she pretended not to see and went on weaving. So the young man died and was buried in a cave with his charmed red sticks, and presently the girl died too, and now because they were never married in life they were unmarried in their death. The priest, who does not yet understand that it is their own tale, asks to be shown the cave, and says it will be a fine tale to tell when he goes home. The chorus describes the journey to the cave. The lovers go in front, the priest follows. They are all day pushing through long grasses that hide the narrow paths. They ask the way of a farmer who is mowing. Then night falls and it is cold and frosty. It is stormy and the leaves are falling and their feet sink into the muddy places made by the autumn showers; there is a long shadow on the slope of the mountain, and an owl in the ivy of the pine tree. They have found the cave and it is dyed with the red sticks of love to the colour of &#8220;the orchids and chrysanthemums which hide the mouth of a fox&#8217;s hole&#8221;; and now the two lovers have &#8220;slipped into the shadow of the cave.&#8221; Left alone and too cold to sleep the priest decides to spend the night in prayer. He prays that the lovers may at last be one. Presently he sees to his wonder that the cave is lighted up &#8220;where people are talking and setting up looms for spinning and painted red sticks.&#8221; The ghosts creep out and thank him for his prayer and say that through his pity &#8220;the love promises of long past incarnations&#8221; find fulfilment in a dream. Then he sees the love story unfolded in a vision and the chorus compares the sound of weaving to the clicking of crickets. A little later he is shown the bridal room and the lovers drinking from the bridal cup. The dawn is coming. It is reflected in the bridal cup and now singers, cloth, and stick break and dissolve like a dream, and there is nothing but &#8220;a deserted grave on a hill where morning winds are blowing through the pine.&#8221;<br/><br />
I remember that Aran story of the lovers who came after death to the priest for marriage. It is not uncommon for a ghost, a control&#8221; as we say, to come to a medium to discover some old earthly link to fit into a new chain. It wishes to meet a ghostly enemy to win pardon or to renew an old friendship. Our service to the dead is not narrowed to our prayers, but may be as wide as our imagination. I have known a control to warn a medium to unsay her promise to an old man, to whom, that she might be rid of him, she had promised herself after death. what is promised here in our loves or in a witch&#8217;s bond may be fulfilled in a life which is a dream. If our terrestrial condition is, as it seems the territory of choice and of cause, the one ground for all seed sowing, it is plain why our imagination has command over the dead and why they must keep from sight and earshot. At the British Museum at the end of the Egyptian Room and near the stairs are two statues, one an august decoration, one a most accurate looking naturalistic portrait. The august decoration was for a public site, the other, like all the naturalistic art of the epoch, for burial beside a mummy. So buried it was believed, the Egyptologists tell us, to be of service to the dead. I have no doubt it helped a dead man to bui]d out of his spirit-body a recognizable apparition, and that all boats or horses or weapons or their models buried in ancient tombs were helps for a flagging memory or a too weak fancy to imagine and so substantiate the old surroundings. A shepherd at Doneraile told me some years ago of an aunt of his who showed herself after death stark naked and bid her relatives to make clothes and to give them to a beggar, the while remembering her [Herodotus has an equivalent tale. Periander, hecause the ghost of his wife complained that it was "cold and naked," got the women of Corinth together in their best clothes and had them stripped and their clothes burned]. Presently she appeared again wearing the clothes and thanked them.<br/><br />
XII<br/><br />
Certainly in most writings before our time the body of an apparition was held for a brief, artificial, dreamy, half-living thing. One is always meeting such phrases as Sir Thomas Browne&#8217;s &#8220;they steal or contrive a body.&#8221; A passage in the Paradiso comes to mind describing Dante in conversation with the blessed among their spheres, although they are but in appearance there, being in truth in the petals of the yellow rose; and another in the Odyssey where Odysseus speaks not with &#8220;the mighty Heracles,&#8221; but with his phantom, for he himself &#8220;bath joy at the banquet among the deathless gods and hath to wife Hebe of the fair ankles, child of Zeus, and Hero of the golden sandals,&#8221; while all about the phantom &#8220;there was a clamour of the dead, as it were fowls flying everywhere m fear and he, like black night with bow uncased, and shaft upon the string, fiercely glancing around like one in the act to shoot&#8221;<br/><br />
14th October, 1914<br/></p>
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		<title>OUT OF GOD&#8217;S HAT</title>
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		<pubDate>Mon, 03 Apr 2006 07:01:00 +0000</pubDate>
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		<description><![CDATA[OUT OF GOD&#8217;S HAT (Hafiz) The stars poured into the sky Out of a Magician&#8217;s hat last night, And all of them have fallen into my hair. Some have even tangled my eyelashes Into luminous, playful knots. Wayfarer, You are &#8230; <a href="http://www.earthrites.org/turfing/?p=3435">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p><img width='324' height='226' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/sun2.jpg' alt='' /><br/><br />
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OUT OF GOD&#8217;S HAT (Hafiz)<br/><br />
 <br/><br />
The stars poured into the sky<br/><br />
Out of a Magician&#8217;s hat last night,<br/><br />
And all of them have fallen into my hair.<br/><br />
Some have even tangled my eyelashes<br/><br />
Into luminous, playful knots.<br/><br />
 <br/><br />
Wayfarer,<br/><br />
You are welcome to cut a radiant tress<br/><br />
That lays upon my shoulders.<br/><br />
Wrap it around your trembling heart and body<br/><br />
That craves divine comfort and warmth.<br/><br />
I am like a pitcher of milk<br/><br />
In the hands of a mother who loves you.<br/><br />
 <br/><br />
All of my contents now<br/><br />
Have been churned into dancing suns and moons.<br/><br />
 <br/><br />
Lean your sweet neck and mouth<br/><br />
Out of that dark nest where you hide,<br/><br />
I will pour effulgence into your mind.<br/><br />
 <br/><br />
Come spring<br/><br />
You can find me rolling in the fields<br/><br />
They are exploding in<br/><br />
Holy battles<br/><br />
 <br/><br />
Of scents, of sounds &#8211; everything is<br/><br />
A brilliant colored nova on a stem.<br/><br />
 <br/><br />
Forest animals hear me laughing<br/><br />
And surrender their deepest instincts and fears,<br/><br />
 <br/><br />
They come charging into meadows<br/><br />
To lick my hands and face,<br/><br />
 <br/><br />
This makes me so happy,<br/><br />
I become so happy<br/><br />
 <br/><br />
That my rising wink turns into a magic baton.<br/><br />
When my soft-eyed creatures see that wonderful signal<br/><br />
We all burst into singing<br/><br />
 <br/><br />
And make strange and primal beautiful sounds!<br/><br />
 <br/><br />
My only regret in this world then becomes:<br/><br />
 <br/><br />
That your shyness keeps you from placing<br/><br />
Your starving body against God<br/><br />
 <br/><br />
And seeing the Beloved become so pleased<br/><br />
With your courage<br/><br />
 <br/><br />
That his belly begins to rock and rock,<br/><br />
Then more planets get to leap<br/><br />
Onto the welcome mat of existence<br/><br />
All because<br/><br />
Of your previous love.<br/><br />
 <br/><br />
The friend has turned my verse into sacred pollen.<br/><br />
When a breeze comes by<br/><br />
 <br/><br />
Falcons and butterflies<br/><br />
And playful gangs of young angels<br/><br />
Mounted on emerald spears<br/><br />
 <br/><br />
Take flight from me like a great sandstorm<br/><br />
That can blind you to all but the Truth!<br/><br />
 <br/><br />
Dear one<br/><br />
Even if you have no net to catch Venus<br/><br />
My music will circle this earth for hundreds of years<br/><br />
And fall like resplendent debris,<br/><br />
Holy seed, onto a fertile woman.<br/><br />
 <br/><br />
For Hafiz<br/><br />
Wants to help you laugh at your every<br/><br />
Desire.<br/><br />
 <br/><br />
Hafiz<br/><br />
Wants you to know<br/><br />
 <br/><br />
Your life within God&#8217;s arms,<br/><br />
Your dance within God&#8217;s<br/><br />
Arms<br/><br />
 <br/><br />
Is already<br/><br />
 <br/><br />
Perfect!<br/><br />
 <br/><br />
~ Hafiz ~<br/><br />
 <br/><br />
 <br/><br />
 <br/><br />
(The Gift &#8212; versions of Hafiz by Daniel Ladinsky)<br/><br />
Here we are at the Beach!  A nice weekend.  More to come&#8230; just getting back really.  Spencer and Angela visiting tonight, Rowan tucked away, and the radio plays on.<br/><br />
Love,<br/><br />
G<br/><br />
<img width='288' height='216' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/30fus.jpg' alt='' /><br/><br />
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Sunset, Saturday at Manzanita Beach&#8230;<br/><br />
<img width='210' height='288' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/sun1.jpg' alt='' /></p>
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		<title>Saturday Installment</title>
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		<pubDate>Sat, 01 Apr 2006 08:07:00 +0000</pubDate>
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		<description><![CDATA[You Will Find Me Here&#8230;.. Welcome To Saturday&#8230;. Article: My Holy Ghost People Poetry: Cnogba (Knowth) Have a Brilliant Day! Gwyllm ____________ My Holy Ghost People Learning to speak in tongues when it runs in the family. by Ashley Michelle &#8230; <a href="http://www.earthrites.org/turfing/?p=3432">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>You Will Find Me Here&#8230;..<br/><br />
<img width='450' height='300' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/manzanita-beach.jpg' alt='' /><br/><br />
<br/><br />
Welcome To Saturday&#8230;.<br/><br />
Article: My Holy Ghost People<br/><br />
Poetry: Cnogba (Knowth)<br/><br />
Have a Brilliant Day!<br/><br />
Gwyllm<br/><br />
<u>____________</u><br/><br />
<a href="http://www.killingthebuddha.com/dogma/myholyghost.htm">My Holy Ghost People</a><br/><br />
<img width='300' height='225' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/0404f2.jpg' alt='' />Learning to speak in tongues when it runs in the family. <br/><br />
 <br/><br />
by Ashley Michelle Makar    <br/><br />
  <br/><br />
I don&#8217;t understand Holy Ghost people, but I believe them &#8212; every strange word &#8212; probably because I&#8217;m a quarter Holy Ghost person myself: Pauline begat Judy and Barbara, and Barbara begat me. As far as I can remember, I&#8217;ve never witnessed anybody speaking in tongues, though I must have heard the Word spoken like that when I was little, whenever my grandmother took me to the Sipsey Church of God. <br/><br />
And I&#8217;ve heard from my mother what it&#8217;s like: When people get worked up in church, somebody might break into what sounds like gibberish. Sometimes they&#8217;ll run around the sanctuary, and one of the old ladies will interpret the noises they&#8217;re making. Usually it&#8217;s something pretty generic: Praise the Lord! the tongue speakers would say, or, Hallelujah! They don&#8217;t always interpret, and they don&#8217;t speak in tongues at every service. Only when the Spirit comes up on them, as they say, and when it does, they say something like Ashundado ashundado kundai!  Ashundado ashundado kundai!  <br/><br />
When my mother imitates it, she looks like she&#8217;s about to laugh, but she doesn&#8217;t. She&#8217;s not making fun, she&#8217;ll tell me; she&#8217;s just trying to demonstrate.  Not long after she starts talking about it, she&#8217;ll cut herself off, a spooked look coming on the green eyes she got from her mother, and she&#8217;ll say she doesn&#8217;t understand it, but she&#8217;s not going to criticize. The Bible says blaspheming the Holy Ghost is the only unforgivable sin.  <br/><br />
My aunt Judy speaks in tongues. Just after she was diagnosed with cancer three years ago was the only time my mother heard her do it. The three of them were praying together &#8212; Judy and Grandmother taking turns out loud, Mom to herself, and Judy broke into tongues. Ashundado ashundado kundai was part of it. Mom wonders why it always sounds like that: Maybe it&#8217;s what comes out when people who&#8217;ve heard it all their lives get worked up in prayer. Or maybe it&#8217;s the phrase God uses whenever He gives a message in tongues. It&#8217;s supposed to be a gift, she knows, but she&#8217;s afraid of the Holy Ghost.  <br/><br />
When Aunt Judy almost died last week, I was watching people speak in tongues, in Peter Adair&#8217;s 1967 documentary Holy Ghost People. Aunt Judy was being resuscitated in a north Alabama emergency room, her blood sugar sky high, while I was getting exhilarated, in a New York screening room, high on cinematic testimonies, the quickening power of the Holy Ghost. <br/><br />
I was watching at first in awe &#8212; the convulsive jerk of an Appalachian woman&#8217;s head before she broke into tongues; a younger woman talking about the Lord dealing with her through a tingling in her stomach.  As I listened to those Holy Ghost people getting worked up, or the Lord working on them, as they put it, something like revelation came up on me: My people are Holy Ghost people. Their strange Word is my Grandmother tongue. It&#8217;s in my blood. Like cancer.  <br/><br />
I don&#8217;t know tongues, but I know by heart how Holy Ghost people talk to the Lord. It&#8217;s how Grandmother prays, in a cadence like crickets, a tender drone, grieving and pleading and gracious all at once, swelling to that harsh stride that comes up on her when she&#8217;s Cloroxing the floors with a mop, or when she used to whip her girls with a flyflap: Whap, like that clap when somebody&#8217;s getting worked up over the Lord, I mean you better straighten up and start actin&#8217; right, girl, or the devil&#8217;s coming after you, she&#8217;d say, beating just as hard as she could, my mother tells me, like she was in a trance. And that&#8217;s how the Appalachian Holy Ghost people seem to me when they shudder and yell and fall on the floor.        <br/><br />
And then I try to discern: What does the Holy Ghost mean? What is it to be in the Word? I don&#8217;t know, probably because my mind is often on meta-words: How coercive that phenomenon is &#8212; that call to come forward and do something for the Lord. How familiar those prayers are, that conjuring the Spirit, how true familiar resonances can sound. Or maybe that&#8217;s the Lord working on me, ringing in my heart, where Jesus would be, if I&#8217;d let him in like I&#8217;m supposed to. My mother has asked Him in, just in case. And I&#8217;ve tried to get saved, but not with my whole heart.    <br/><br />
The Lord spared Aunt Judy this time. And Grandmother prayed, head snapped forward, eyes rolled up under her lowered lids, in a voice not quite her own, almost like crying, but strong and clear: Lord, we know she&#8217;s one of your children, and she&#8217;s been a faithful servant to you. Lord, you ask us to remind you of the Scriptures. And we remember that You gave Hezekiah fifteen years, and we&#8217;re askin&#8217; you today for those fifteen years and more. Lord, we know it&#8217;s accordin&#8217; to your will, but we&#8217;re askin&#8217; you to relieve her sufferin&#8217;, to heal her body, in Jesus&#8217; name. Amen.  <br/><br />
Judy&#8217;s prognosis isn&#8217;t good: cancer all over her abdomen; not long to live. But Grandmother remembers, they didn&#8217;t give her mother but three months. And she left the hospital to go home and pray, took three days alone with the Lord. And her mother lived six years. My mother believes God can change things for Judy, too: He could heal her completely if He wanted to, she told me. She doesn&#8217;t understand why He hasn&#8217;t yet &#8211;Judy&#8217;s the most faithful Christian, the most sincere. Maybe because people wouldn&#8217;t believe it was Him if he did it before her condition got critical: People need miracles to believe.  <br/><br />
Even I prayed over Aunt Judy, in the intensive care unit, my hand on her forehead, like I see Grandmother laying her hands on her grown child, sleeping unaware. And I asked the Lord to heal her, half-believing He would if I fully believed. But I hardly ever believe everlastingly. Most of the time, I forget the Lord. I&#8217;ve only let Him work on me in heart-string pangs. And the pangs come when I hear people pouring out to Him, and I remember, for the twinkling of an eye, that healing-mercy-wrath in one Lord, God; that chorus of hand, heart, and hell on Grandmother&#8217;s fly flap, in her prayers. And it sounds &#8212; awful, pretty and true, like going back to where I was from.<br/><br />
Ashley Michelle Makar splits her time between New York and North Africa, where she is writing about Sudanese refugees.<br/><br />
<u>_____________</u><br/><br />
Bresal Etarlam was druid of the Tuatha Dé Danann and foster-father of Fuamnach wife of Midhir of Brí Léith.  He is most famous for attempting to build a mound which reached the heavens.  He contracted the men of Erin to work for him for a single day&#8217;s pay in the construction of it.  <br/><br />
His sister then cast a spell which would ensure that the sun did not set while the men worked upon the mound.  He committed incest with his sister however which broke the spell and the sun set.  His sister proclaimed that &#8216;darkness&#8217; would be the name of that place forever Dubad now known as Dowth in the Boyne Valley.  It has been pointed out that one of the internal chambers at Dowth is illuminated by the setting sun at the Winter Solstice marking the longest night of the year, the period of greatest darkness.<br/><br />
Poem: Cnogba (Knowth)<br/><br />
 <br/><br />
Bua, daughter of Ruadri Ruad,<br/><br />
wife of Lug mac Cein of the redspears,<br/><br />
it is there her body was hidden:<br/><br />
over her was a great hill built up.<br/><br />
A hill had Bua in the midst of Bregia,<br/><br />
where the noble woman was laid,<br/><br />
in that spot yonder:<br/><br />
the name of that hill is Cnogba.<br/><br />
But though easiest to utter<br/><br />
of its names be perfect Cnogba,<br/><br />
yet its more proper style is Cnocc Bui<br/><br />
down from Bua daughter of Ruadri.<br/><br />
Elcmar&#8217;s daughter dwelt there:<br/><br />
Mider was the woman&#8217;s darling:<br/><br />
a darling of her own was the prince,<br/><br />
the man from great and noble Sid Midir.<br/><br />
Englec, noble Elcmar&#8217;s daughter,<br/><br />
was the darling of perfect Oengus;<br/><br />
Oengus, son of the loved Dagda,<br/><br />
was not the maiden&#8217;s darling.<br/><br />
The illustrious Mac in Oc came<br/><br />
southward to Ceru Cermna<br/><br />
on the blazing hurrying Samain<br/><br />
to play with his fellow-warriors.<br/><br />
Mider came  alas the day!<br/><br />
he came upon her after they had gone,<br/><br />
he carries off with him Englec from her home<br/><br />
thence to the Sid of the men of Femen.<br/><br />
When noble Oengus heard<br/><br />
of the pursuit of his darling,<br/><br />
he went in search of her (I say sooth)<br/><br />
to the famous hill whence she was borne off.<br/><br />
This was the food of his band  bright feast <br/><br />
blood-red nuts of the wood:<br/><br />
he casts the food from him on the ground;<br/><br />
he makes lamentation around the hillock.<br/><br />
Though it be called the Hill of Bua of combats,<br/><br />
this is the equal-valid counter-tale:<br/><br />
we have found that hence<br/><br />
from that &#8216;nut-wailing&#8217; Cnogba is named.<br/><br />
By us is preserved together<br/><br />
the memory of the lay,<br/><br />
and whichever [of these tales] ye shall prefer<br/><br />
from it is named the region of surpassing worth.<br/><br />
There is another tale&#8217;tis known to me<br/><br />
of that hill, which Dubthach possesses:<br/><br />
it was made, though great the exploit,<br/><br />
by Bressal Bodibad.<br/><br />
In his time there fell a murrain on kine<br/><br />
in every place in Ireland,<br/><br />
except for seven cows and a bull that increased strength<br/><br />
for every farmer in his time.<br/><br />
By him is built the solid hill<br/><br />
in the likeness of Nimrod&#8217;s tower,<br/><br />
so that from it he might pass to heaven,<br/><br />
that is the cause why it was undertaken.<br/><br />
The men of all Erin came to make for him<br/><br />
that hillall on one day:<br/><br />
the wight exacted from them hostages<br/><br />
for the work of that day.<br/><br />
His own sister said to him,<br/><br />
she would not let the sun run his course;<br/><br />
there should be no night but bright day<br/><br />
till the work reached completion.<br/><br />
His sister stretches forth her hands . . .<br/><br />
strongly she makes her druid spell:<br/><br />
the sun was motionless above her head;<br/><br />
she checked him on one spot.<br/><br />
Bresal came (lust seized him)<br/><br />
from the hill unto his sister:<br/><br />
the host made of it a marvel:<br/><br />
he found her at Ferta Cuile.<br/><br />
He went in unto her, though it was a crime,<br/><br />
though it was a violation of his sister:<br/><br />
on this wise the hill here<br/><br />
is called Ferta Cuile.<br/><br />
When it was no longer day for them thereafter<br/><br />
(it is likely that it was night),<br/><br />
the hill was not brought to the top,<br/><br />
the men of Erin depart homeward.<br/><br />
From that day forth the hill remains<br/><br />
without addition to its height:<br/><br />
it shall not grow greater from this time onward<br/><br />
till the Doom of destruction and judgment.<br/><br />
It is Fland here bright his art<br/><br />
who tells this taleno deceptive speech:<br/><br />
a choice storyspread it abroad, men and women!<br/><br />
lips, make mention of it among excellences!<br/><br />
<u>__________</u><br/><br />
<img width='225' height='292' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/isadora_duncan.jpg' alt='' /></p>
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		<title>The Fear Gurtha</title>
		<link>http://www.earthrites.org/turfing/?p=3434</link>
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		<pubDate>Fri, 31 Mar 2006 08:01:00 +0000</pubDate>
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		<description><![CDATA[Spring Time On The Coast&#8230;. On The Menu Articles: The Fear Gurtha / How the Boyne was born The Poetry: Early Gaelic Poetry Enjoy! Gwyllm ________ The Fear Gurtha The Féar Gortha is Gaelic for &#8216;The Hungry Grass&#8217; which sounds &#8230; <a href="http://www.earthrites.org/turfing/?p=3434">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>Spring Time On The Coast&#8230;.<br/><br />
<img width='475' height='315' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/manzanita2.jpg' alt='' /><br/><br />
<br/><br />
On The Menu<br/><br />
Articles: The Fear Gurtha /  How the Boyne was born<br/><br />
The Poetry: Early Gaelic Poetry<br/><br />
Enjoy!<br/><br />
Gwyllm<br/><br />
<u>________</u><br/><br />
The Fear Gurtha<br/><br />
 <br/><br />
 The Féar Gortha is Gaelic for &#8216;The Hungry Grass&#8217; which sounds like the Irish word Fear for &#8216;man&#8217;.  There is a strange superstition around rural areas particularly after the Great Famine of 1848 that  certain patches of land were bewitched and that if a traveler passed over them that he would suffer uncontrollable pangs of hunger and if assistance were not given to him immediately he would die right there on the ground. <br/><br />
There was also a &#8216;Fear Gurtha&#8217; or &#8216;hungry man&#8217; who appeared as a travelling mendicant, a gaunt figure, miserably clad who begged alms from passers-by; those giving alms received good fortune for the rest of their lives while those refusing suffered some calamity whereby they were reduced to poverty themselves and knew the gnawing pangs of hunger.<br/><br />
Irish peasants used to sprinkle the grass with any left-over crumbs from their meals in order to stave off the hungry grass.  Which is supposedly sent as a warning from the fairies against lack of generosity.  <br/><br />
There is a hill in County Cork known as Hungry Hill which rises over the estuary of Bear Haven and Bantry Bay.  It is 2000 feet above sea-level and has a waterfall which descends from a height of nearly 800 feet.  It was called Hungry Hill because the local peasants believed that many patches of Féar Gortha grew on it.  <br/><br />
<u>_______</u><br/><br />
How the Boyne was born<br/><br />
 <br/><br />
 <br/><br />
Boand wife of Nechtán son of Labraid, went to the secret well which was in the green of Síd Nechtáin.  Now this was a magical well known only to the Sidhe and protected by Nechtán, Flesc, Lám and Luam the four cup-bearers and only they could withstand the powers of the well and return whole of limb.  For it was the source of all knowledge and inspiration.<br/><br />
Nine hazels grew over the well.  The purple hazels dropped their nuts into the fountain, and five salmon which were in the fountain severed them and sent their husks floating down the five streams.  These are the five streams of the senses through which knowledge is obtained.  And no one will have knowledge who drinks not a draught from out of the fountain itself and out of the streams.  The folk of many arts are those that drink them both.  These are the aois dána the poets who use inspiration.  This was the famous well in which the Salmon of Knowledge was spawned and swallowed the hazel nut of wisdom, and whom the bard Finegas finally caught but whose flesh was eaten by Fionn Mac Cumhaill.<br/><br />
Now Boand ignored all warnings and decided to see if she could test the power of the well because of her pride, declaring that it had no secret source which could shatter her form, and tempting fate she walked three times withershins (anti-clockwise) around the well.<br/><br />
At once a loud surging sound was heard which came from the navel of the earth and three waves rose out of the well, and one carried off her thigh, and one carried off her hand and the last carried off her eye.  Then thus disfigured, and fleeing her shame, she turned seaward, with the water roaring behind her until she reached the mouth of the Boyne ( Béal na Boinne) whereupon she was overcome by the force of the waves and was drowned, and thus was the end of Boand mother of Aengus the Young Son.<br/><br />
<br/><br />
<u>_______</u><br/><br />
Gaelic Poetry&#8230;<br/><br />
<img width='444' height='294' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/dacfp5.JPG' alt='' /><br/><br />
<br/><br />
<br/><br />
The March of the Faerie Host<br/><br />
In well-devised battle array,<br/><br />
Ahead of their fair chieftain<br/><br />
They march amidst blue spears,<br/><br />
White curly-headed bands.<br/><br />
They scatter the battalions of the foe,<br/><br />
They ravage every land I have attacked,<br/><br />
Splendidly they march to combat<br/><br />
An impetuous, distinguished, avenging host!<br/><br />
No wonder though their strength be great:<br/><br />
Sons of kings and queens are one and all.<br/><br />
On all their heads are<br/><br />
Beautiful golden-yellow manes:<br/><br />
With smooth, comely bodies,<br/><br />
With bright blue-starred eyes,<br/><br />
With pure crystal teeth,<br/><br />
With thin red lips:<br/><br />
Good they are at man-slaying.<br/><br />
Vision of a Fair Woman. (13)<br/><br />
(Aisling air Dhreach Mna.)<br/><br />
Tell us some of the charms of the stars:<br/><br />
Close and well set were her ivory teeth;<br/><br />
White as the canna upon the moor<br/><br />
Was her bosom the tartan bright beneath.<br/><br />
Her well-rounded forehead shone<br/><br />
Soft and fair as the mountain-snow;<br/><br />
Her two breasts were heaving full;<br/><br />
To them did the hearts of heroes flow.<br/><br />
Her lips were ruddier than the rose;<br/><br />
Tender and tunefully sweet her tongue;<br/><br />
White as the foam adown her side<br/><br />
Her delicate fingers extended hung.<br/><br />
Smooth as the dusky down of the elk<br/><br />
Appeared her shady eyebrows to me;<br/><br />
Lovely her cheeks were, like berries red;<br/><br />
From every guile she was wholly free.<br/><br />
Her countenance looked like the gentle buds<br/><br />
Unfolding their beauty in early spring;<br/><br />
Her yellow locks like the gold-browed hills<br/><br />
And her eyes like the radiance the sunbeams bring.<br/><br />
    The Fian Banners.  (14)<br/><br />
    The Norland King stood on the height<br/><br />
        And scanned the rolling sea ;<br/><br />
    He proudly eyed his gallant ships<br/><br />
        That rode triumphantly.<br/><br />
    And then he looked where lay his camp,<br/><br />
        Along the rocky coast,<br/><br />
    And where were seen the heroes brave<br/><br />
        Of Lochlin&#8217;s famous host.<br/><br />
    Then to the land he turn&#8217;d, and there<br/><br />
        A fierce-like hero came;<br/><br />
    Above him was a flag of gold,<br/><br />
        That waved and shone like flame.<br/><br />
    &#8220;Sweet bard,&#8221; thus spoke the Norland King,<br/><br />
        &#8220;What banner comes in sight?<br/><br />
    The valiant chief that leads the host,<br/><br />
        Who is that man of might?&#8221;<br/><br />
    &#8220;That,&#8221; said the bard, is young MacDoon,<br/><br />
        His is that banner bright;<br/><br />
    When forth the Féinn to battle go,<br/><br />
        He&#8217;s foremost in the fight.&#8221;<br/><br />
    &#8220;Sweet bard, another comes; I see<br/><br />
        A blood-red banner toss&#8217;d<br/><br />
    Above a mighty hero&#8217;s head<br/><br />
        Who waves it o&#8217;er a host?&#8221;<br/><br />
    &#8220;That banner,&#8221; quoth the bard, &#8220;belongs<br/><br />
        To good and valiant Rayne;<br/><br />
    Beneath it feet are bathed in blood<br/><br />
        And heads are cleft in twain.&#8221;<br/><br />
    &#8220;Sweet bard, what banner now I see<br/><br />
        A leader fierce and strong<br/><br />
    Behind it moves with heroes brave<br/><br />
        Who furious round him throng?&#8221;<br/><br />
    &#8220;That is the banner of Great Gaul:<br/><br />
        That silken shred of gold,<br/><br />
    Is first to march and last to turn,<br/><br />
        And flight ne&#8217;er stained its fold.&#8221;<br/><br />
&#8220;Sweet bard, another now I see,<br/><br />
High o&#8217;er a host it glows,<br/><br />
Tell whether it has ever shone<br/><br />
O&#8217;er fields of slaughtered foes?&#8221;<br/><br />
    That gory flag is Cailt&#8217;s,&#8221; quoth he,<br/><br />
        &#8220;It proudly peers in sight ;<br/><br />
    It won its fame on many a field<br/><br />
        In fierce and bloody fight.&#8221;<br/><br />
    &#8220;Sweet bard, another still I see<br/><br />
        A host it flutters o&#8217;er;<br/><br />
    Like bird above the roaring surge<br/><br />
        That laves the storm-swept shore.&#8221;<br/><br />
    &#8220;The Broom of Peril,&#8221; quoth the bard,<br/><br />
        Young Oscur&#8217;s banner, see:<br/><br />
    Amidst the conflict of dread chiefs<br/><br />
        The proudest name has he.&#8221;<br/><br />
    The banner of great Fionn we raised<br/><br />
        The Sunbeam gleaming far,<br/><br />
    With golden spangles of renown<br/><br />
        From many a field of war.<br/><br />
    The flag was fastened to its staff<br/><br />
        With nine strong chains of gold,<br/><br />
    With nine times nine chiefs for each chain<br/><br />
        Before it foes oft rolled.<br/><br />
    &#8220;Redeem your pledge to me,&#8221; said Fionn;<br/><br />
        &#8220;And show your deeds of might<br/><br />
    To Lochlin as you did before<br/><br />
        In many a gory fight.&#8221;<br/><br />
    Like torrents from the mountain heights<br/><br />
        That roll resistless on ;<br/><br />
    So down upon the foe we rushed,<br/><br />
        And victory won.<img width='200' height='200' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/main.jpg' alt='' /></p>
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		<title>Setanta&#8230; Part 2</title>
		<link>http://www.earthrites.org/turfing/?p=3433</link>
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		<pubDate>Thu, 30 Mar 2006 08:01:00 +0000</pubDate>
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		<description><![CDATA[Heading Towards&#8230; On The Menu: A Link&#8230; The Article : The Courting of Emer Part 2 The Poetry: OMHNULL MAC FHIONNLAIDH Have A Lovely One! Gwyllm _____________ Are birds trying to tell us things? _____________ The Courting of Emer &#8211; &#8230; <a href="http://www.earthrites.org/turfing/?p=3433">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>Heading Towards&#8230;<br/><br />
<img width='500' height='375' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/4770267_ce796d1bc7.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
On The Menu:<br/><br />
A Link&#8230;<br/><br />
The Article : The Courting of Emer Part 2<br/><br />
The Poetry: OMHNULL MAC FHIONNLAIDH<br/><br />
Have A Lovely One!<br/><br />
Gwyllm<br/><br />
<u>_____________</u><br/><br />
<a href="http://www.thestar.com/NASApp/cs/ContentServer?pagename=thestar/Layout/Article_Type1&amp;c=Article&amp;cid=1142941149417&amp;call_pageid=970599119419">Are birds trying to tell us things?</a><br/><br />
<u>_____________</u><br/><br />
The Courting of Emer &#8211; by Lady Gregory Part 2<br/><br />
<img width='333' height='540' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/emer.jpg' alt='' />When Aoife saw that her best champions were after being killed, she challenged Scathach to fight against herself, but Cuchulain went out in her place. And before he went, he asked Scathach, &#8220;What things does Aoife think most of in all the world?&#8221; &#8220;Her two horses and her chariot and her chariot-driver,&#8221; said Scathach.<br/><br />
So then Cuchulain and Aoife attacked one another and began a fierce fight, and she broke Cuchulains spear in pieces, and his sword she broke off at the hilt. Then Cuchulain called out, &#8220;Look, the chariot and the horses and the driver of Aoife are fallen down into the valley and are lost!&#8221; <br/><br />
At that Aoife looked about her, and Cuchulain took a sudden hold of her, and lifted her on his shoulders, and brought her down to where the army was, and laid her on the ground, and held his sword to her breast, and she begged for her life, and he gave it to her. <br/><br />
And after that she made peace with Scathach, and bound herself by sureties not to go against her again. And she gave her love to Cuchulain; and out of that love great sorrow came afterwards.<br/><br />
And as Cuchulain was going home by the narrow path, he met an old hag, and she blind of the left eye. She asked him to leave room for her to pass by, but he said there was no room on that path, unless he would throw himself down the great sea-cliff that was on the one side of it.<br/><br />
 But she asked him again to leave the road to her, and he would not refuse, and he dropped down the cliff, with only his one hand keeping a hold of the path. <br/><br />
Then she came up, and as she passed him, she gave a hit of her foot at his hand, the way he would leave his hold and drop into the sea. But at that, he gave a leap up again on the path, and struck off the hags head. <br/><br />
For she was Ess Enchenn, the mother of the last three warriors that had fallen by him, and it was to destroy him she had come out to meet him, for she knew that under his rules of championship, he would make way for her when she asked it.<br/><br />
After that, he stayed for another while with Scathach, until he had learned all the arts of war and all the feats of a champion; and then a message came to him to come back to his own country, and he bade her farewell. <br/><br />
And Scathach told him what would happen him in the time to come, for she had the Druid gift; and she told him there were great dangers before him, and that he would have to fight against great armies, and he alone; and that he would scatter his enemies, so that his name would come again to Alban; but that his life would not be long, for he would die in his full strength.<br/><br />
Then Cuchulain went on board his ship to set out for Ireland, and in the same ship with him were Lugaid and Luan,, the two sons of Loch, and Ferbaeth and Larin and Ferdiad, and Durst, son of Derb.<br/><br />
On the night of Samhain they came to the island of Rechrainn, and Cuchulain left his ship and came to the strand. And there he heard a sound of crying, and he saw a beautiful young girl, and she sitting there alone. <br/><br />
He asked her who was she, and what ailed her, and she said she was Devorgill, daughter of the king of Rechrainn, and that every year he was forced to pay a heavy tax to the Fomor, and this year, when he could not pay it, they made him leave her there near the sea, till they would come and bring her away in place of it.<br/><br />
&#8220;Where do these men come from?&#8221; said Cuchulain. &#8220;From that far country over there,&#8221; she said, &#8220;and let you not stop here or they will see you when they come.&#8221;<br/><br />
 But Cuchulain would not leave her, and presently three fierce men of the Fomor landed in the bay, and made straight for the spot where the girl was. But before they had time to lay a hand on her, Cuchulain leaped on them and he killed the three of them, one after the other.<br/><br />
The last man wounded him in the arm, and the girl tore a strip from her dress, and gave it to him to bind round the wound. And then she ran to her fathers house and told him all that had happened. <br/><br />
After that Cuchulain came to the kings house, like any other guest, and his companions with him, and Conall Cearnach and Laegaire Buadach were there before them, where they had been sent from Emain Macha to collect tribute. For at that time a tribute was paid to Ulster from the islands of the Gall.<br/><br />
And they were all talking about the escape Devorgill had, and some were boasting that it was they themselves had saved her, for she could not be sure who it was had come to her, because of the dusk of the evening. <br/><br />
Then there was water brought for them all to wash before they would go to the feast; and when it came to Cuchulains turn to bare his arms, she knew by the strip of her dress that was bound about it, that it was he had saved her. &#8220;I will give the girl to you as your wife,&#8221; said the king, &#8220;and I myself will pay her wedding portion.&#8221;<br/><br />
 &#8220;Not so,&#8221; said Cuchulain, &#8220;for I must make no delay in going back to Ireland.&#8221;<br/><br />
So then he made his way back to Emain Macha, and he told his whole story and all that had happened him. And as soon as he had rested from the journey, he set out to look for Emer at her fathers house. <br/><br />
But Forgall and his sons had heard he was come home again, and they had made the place so strong, and they kept so good a watch round it, that for the whole length of a year he could not get so much as a sight of her.<br/><br />
It was one day at that time he went down to the shore of Lough Cuan with Laeg, his chariot-driver, and with Lugaid. And when they were there, they saw two birds coming over the sea.<br/><br />
 Cuchulain put a stone in his sling, and made a cast at the birds, and hit one of them. And when they came to where the birds were, they found in their place two women, and one of them the most beautiful in the world, and they were Devorgill, daughter of the king of Rechrainn, that had come from her own country to find Cuchulain, and her serving-maid along with her; and it was Devorgill that Cuchulain had hit with the stone. <br/><br />
&#8220;It is a bad thing you have done, Cuchulain,&#8221; she said, &#8220;for it was to find you I came, and now you have wounded me.&#8221; Then Cuchulain put his mouth to the wound and sucked out the stone and the blood along with it. <br/><br />
And he said, &#8220;You cannot be my wife, for I have drunk your blood. But I will give you to my comrade,&#8221; he said, &#8220;to Lugaid of the Red Stripes.&#8221; And so it was done, and Lugaid gave her his love all through her life, and when she died he died of the grief that was on him after her.<br/><br />
After that, Cuchulain got his scythe chariot made ready, and he set out again for Forgalls dun. And when be got there, he leaped with his hero leap over the three walls, so that he was inside the court, and there he made three attacks, so that eight men fell from each attack, but one escaped in every troop of nine; that is the three brothers of Emer, Seibur and Ibur and Catt. And Forgall made a leap from the wall of the court to escape Cuchulain and he fell in the leap and got his death from the fall.<br/><br />
And then Cuchulain went out again, and brought Emer with him and her foster-sister, and their two loads of gold and silver.<br/><br />
And then they heard cries all around them, and Scenmend, Forgalls sister, came following them with her men, and came up with them at the ford; and Cuchulain killed her in the fight, and it is from that it is called the Ford of Scenmend. <br/><br />
And her men came up with them again at the next ford, and he killed a hundred of them there. &#8220;It is a great thing you have done,&#8221; said Emer. &#8220;You have killed a hundred strong armed men; and Glondath, the Ford of Deeds, is the name that shall be on it for ever.&#8221; <br/><br />
Then they came to Raeban, the white field, and he gave three great angry blows to his enemies there, so that streams of blood went over it on every side. &#8220;This white hill is a hill of red sods to-day, through your work, Cuchulain,&#8221; said Emer. And from that time it has been called the Ford of the Sods.<br/><br />
Then they were overtaken again at another ford on the Boinne, and Emer quitted the chariot, and Cuchulain followed his enemies along the banks, so that the sods were flying from the feet of the horses across the ford northward; and then he turned and followed them northward, so that the sods flew over the ford southward.<br/><br />
 And from that it is called Ath na Imfuait, the Ford of the Two Clods. And at each of these fords Cuchulain killed a hundred, and so he kept his word to Emer, and he came safely out of it all, and they came to Emain Macha, toward the fall of night.<br/><br />
And then Cuchulain was given the headship of the young men of Ulster, of the warriors, the poets, the trumpeters, the musicians, the three pipers, the three jesters to say sharp words; the three distributers of fame. It is of them the poet spoke, and set out their names, and it is what he said:  &#8220;The young men of Ireland, when they were in the Red Branch, it is they were the fairest of all hosts.&#8221; And of Cuchulain he said, He is as hard as steel and as bright, Cuchulain, the victorious son of Dechtire.&#8221;<br/><br />
And then Cuchulain took Emer for his wife, after that long courting, and all the hardships he had gone through. And be brought her into the House of the Red Branch, and Conchubar and all the chief men of Ulster gave her a great welcome.<br/><br />
It was at Emain Macha, that was sometimes called Macha of the Spears, Conchubar, the High King, had the Eachrais Uladh, the Assembly House of Ulster, and it was there he had his chief palace.<br/><br />
A fine palace it was, having three houses in it, the Royal House, and the Speckled House, and the House of the Red Branch.<br/><br />
In the Royal House there were three times fifty rooms, and the walls were made of red yew, with copper rivets. And Conchubars own room was on the ground, and the walls of it faced with bronze, and silver up above, with gold birds on it, and their heads set with shining carbuncles; and there were nine partitions from the fire to the wall, and thirty feet the height of each partition. And there was a silver rod before Conchubar with three golden apples on it, and when he shook the rod or struck it, all in the house would be silent.<br/><br />
It was in the House of the Red Branch were kept the heads and the weapons of beaten enemies, and in the Speckled House were kept the swords and the shields and the spears of the heroes of Ulster. And it was called the Speckled House because of the brightness and the colours of the hilts of the swords, and the bright spears, green or grey, with rings and bands of silver and gold about them, and the gold and silver that were on the rims and the bosses of the shields, and the brightness of the drinking-cups and the horns.<br/><br />
It was the custom with the men of the Red Branch, if one of them heard a word of insult, to get satisfaction for it on the moment. He would get up in the feasting hall itself, and make his attack; and it was to prevent that, the arms were kept together in one place.<br/><br />
 Conchubars shield, the Ochain, that is the Moaning One, was hanging there; whenever Conchubar would be in danger, it would moan, and all the shields of Ulster would moan in answer to it. And Conall Cearnachs Lam-tapaid, the Quick Hand, was in it. And Ferguss Leochain, and Dubthachs Uathach, and Laegaires Nithach; and Senchas Sciath-arglan and Celthairs Comla Catha, the Gate of Battle, and a great many others along with these.<br/><br />
And Cuchulains shield was there, and the way he got it was this. There was a law made by the men of the Red Branch that the carved device on every shield should be different from every other. <br/><br />
And the name of the man that used to make the shields was Mac Enge. Cuchulain went to him after coming back from Scathach, and bade him make him a shield, and put some new device on it.<br/><br />
 &#8220;I cannot do that,&#8221; said Mac Enge, for all I can do I have done already on the shields of the men of Ulster.&#8221; There was anger on Cuchulain then, and he threatened Mac Enge with death, was he, or was he not, under Conchubars protection.<br/><br />
Mac Enge was greatly put out at what had happened, and he was thinking what was best for him to do, when he saw a man coming towards him. &#8220;There is some trouble on you,&#8221; he said. &#8220;There is, indeed,&#8221; said the shield-maker, &#8220;for I am in danger of death unless I make a shield for Cuchulain.&#8221; &#8220;Clear out your workshop,&#8221; said the strange man, &#8220;and spread ashes a foot deep on the floor.&#8221;<br/><br />
And when this was don; Mac Enge saw the man coming over the outer wall to him again, and a fork in his hand, and it having two prongs. And he put one of the prongs in the ashes, and with the other he made the pattern that was to be cut on Cuchulains shield. And so Cuchulain got it, and the name it had was Dubhan, the Black One.<br/><br />
And as to Cuchulains sword that was hanging along with the shield, its name was the Cruaidin Cailidcheann; that is, the Hard, Hard Headed. And it had a hilt of gold with ornaments of silver, and if the point of the sword would be bent back to its hilt, it would come as straight as a rod back again. It would cut a hair on the water, or it would cut a hair off the head without touching the skin, or it would cut a man in two, and the one half of him would not miss the other for some time after.<br/><br />
And as to Cuchulains spear, the Gae Bulg, whether it was or was not kept in the Speckled House, this is the way he came by it. There were two monsters fighting in the sea one time, the Curruid and the Coinchenn their names were, and at the last the Coinchenn made for the strand to escape, but the other followed him and killed him there.<br/><br />
Then Bolg, son of Buan, a champion of the eastern part of the world, found the bones of the Coinchenn on the strand, and he made a spear with them. And he gave it to a great fighting man, the son of Jubar, and it went from one to another till it came to the woman-champion, Aoife. And Aoife gave it to Cuchulain, and he brought it to Ireland. And it was with it he killed his own son, and his friend Ferdiad afterwards.<br/><br />
There were three hundred and sixty-five men belonging to Conchubars household; and one among them served the supper every night, and when the year came round, he would take his turn again.<br/><br />
<img width='216' height='400' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Gaudenzi-Emer.JPG' alt='' /> And it is not a small thing that supper was : beef and pork and beer for every man. But the three days before and the three days after Samhain, the chief men of Ulster used to come together, and to eat together in Conchubars palace, and Conchubar himself took charge of the supper at that feast; for every man that did not come on Samhain night, his wits would go from him, and it was as well to rake his grave and to put his memorial stone over him the next day.<br/><br />
And there were a great many poets and learned men used to come Conchubars court, for they were made welcome there when they were driven out of other places. Cathbad, the Druid, was among them, and his son, bright-faced Geanann, and Sencha, and Ferceirtne, that was very learned, and Morann, that could not give a wrong judgment, for if he did, the collar round his neck would tighten; and many others.<br/><br />
Adhna was the chief poet there at one time, and after he died Athairne was made chief poet of Ulster in his place. But Neidhe, Adhnas son, came back from Alban, expecting to be made chief poet. <br/><br />
And it was the waves of the sea, breaking on the strand where he was, that told him of his fathers death. And when he got to Emain, he went into the palace and sat down in the chief poets chair, that he found empty, and put the chief poets cloak about him, that was lying there, and that was ornamented with beautiful birds feathers.<br/><br />
 And then Athairne came in and found him there, and they began an argument with one another in the language of poetry, and Conchubar and all the chief men of Ulster came in to listen to them, and some of the other poets joined in the argument.<br/><br />
And Neidhe proved himself to be the best, but if he did, as soon as it was given in his favour, he came down from the chair, and took off the cloak and put it about Athairne, and said that, his father being dead, he would take him for his master.<br/><br />
So Athairne was chief poet, but no one had any great liking for him, for he was too fond of riches, and was no way hospitable or open-handed. It was he went to Midhir, and brought away secretly his three cranes of churlishness and denial, the way none of the men of Ireland would get a good reception if they would come to ask anything at his house.<br/><br />
 &#8220;Do not come, do not come,&#8221; the first crane would say. &#8220;Get away, get away,&#8221; the second would say. &#8220;Go past the house, past the house,&#8221; the third would say to any one that came near it.<br/><br />
It was after that argument between Athairne and Neidhe, king Conchubar made a change in the laws. For it had been a law that no one that was not a poet could be a judge. But the language of the poets was hard to understand, and the king was vexed when he could understand but a small part of their argument. <br/><br />
So he said that from that time out, any fitting man might be made judge, was he or was he not a poet. And all the people agreed to that, and the new law turned out very well in the end.<br/><br />
And the twelve chief heroes of Conchubars Red Branch were these: Fergus, son of Rogh; Conall Cearnach, the Victorious; Laegaire Buadach, the Battle-Winner; Cuchulain, son of Sualtim; Eoghan, son of Durthacht, chief of Fernmag; Celthair, son of Uthecar; Dubthach Doel Uladh, the Beetle of Ulster; Muinremar, son of Geirgind; Cethern, son of Findtain; and Naoise, Ainnle, and Ardan, the three sons of Usnach.<br/><br />
<u>__________________</u><br/><br />
OMHNULL MAC FHIONNLAIDH<br/><br />
    The Aged Bard&#8217;s Wish  (Miann a&#8217; Bhàird Aosda.)<br/><br />
O, lay me by the gentle stream<br/><br />
Which glides with stealing course;<br/><br />
Lay my head beneath the shady boughs,<br/><br />
And thou, O sun, be mild upon my rest.<br/><br />
There, in the flowery grass,<br/><br />
Where the breeze sighs softly on the bank,<br/><br />
My feet shall be bathed with the dew<br/><br />
When it falls on the silent vale.<br/><br />
There, on my lone green heap,<br/><br />
The primrose and the daisy shall bloom over my head,<br/><br />
And the wild bright star of St John<br/><br />
Shall bend beside my cheek.<br/><br />
Above, on the steeps of the glen,<br/><br />
Green flowering boughs shall spread,<br/><br />
And sweet, from the still grey craigs,<br/><br />
The birds shall pour their songs.<br/><br />
There, from the ivied craig,<br/><br />
The gushing spring shall flow,<br/><br />
And the son of the rock shall repeat<br/><br />
The murmur of its fall.<br/><br />
The hinds shall call around my bed;<br/><br />
The hill shall answer to their voice,<br/><br />
When a thousand shall descend on the field,<br/><br />
And feed around my rest.<br/><br />
The calves shall sport beside me<br/><br />
By the stream of the level plain,<br/><br />
And the little kids, weary of their strife,<br/><br />
Shall sleep beneath my arm.<br/><br />
Far in the gentle breeze<br/><br />
The stag cries on the field;<br/><br />
The herds answer on the hill,<br/><br />
And descend to meet the sound.<br/><br />
I hear the steps of the hunter!<br/><br />
His whistling darts&#8211;his dog upon the hill.<br/><br />
The joy of youth returns to my cheek<br/><br />
At the sound of the coming chase!<br/><br />
My strength returns at the sounds of the wood<br/><br />
The cry of hounds&#8211;the thrill of strings.<br/><br />
Hark! the death-sbout&#8211;&#8221;The deer has fallen!&#8221;<br/><br />
I spring to life on the hill!<br/><br />
I see the bounding dog,<br/><br />
My companion on the heath;<br/><br />
The beloved hill of our chase,<br/><br />
The echoing craig of woods.<br/><br />
I see the sheltering cave<br/><br />
Which often received us from the night,<br/><br />
When the glowing tree and the joyful cup<br/><br />
Revived us with their cheer.<br/><br />
Glad was the smoking feast of deer,<br/><br />
Our drink was from Loch Treig, our music its hum of waves;<br/><br />
Though ghosts shrieked on the echoing hills,<br/><br />
Sweet was our rest in the cave.<br/><br />
I see the mighty mountain,<br/><br />
Chief of a thousand hills;<br/><br />
The dream of deer is in its locks,<br/><br />
Its head is the bed of clouds.<br/><br />
I see the ridge of hinds, the steep of the sloping glen,<br/><br />
The wood of cuckoos at its foot,<br/><br />
The blue height of a thousand pines,<br/><br />
Of wolves, and roes, and elks.<br/><br />
Like the breeze on the lake of firs<br/><br />
The little ducks skim on the pool,<br/><br />
At its head is the strath of pines,<br/><br />
The red rowan bends on its bank.<br/><br />
There, on the gliding wave,<br/><br />
The fair swan spreads her wing,<br/><br />
The broad white wing which never fails<br/><br />
When she soars amidst the clouds.<br/><br />
Far wandering over ocean<br/><br />
She seeks the cold dwelling of seals,<br/><br />
Where no sail bends the mast,<br/><br />
Nor prow divides the wave.<br/><br />
Come to the woody hills<br/><br />
With the lament of thy love;<br/><br />
Return, O swan, from the isle of waves,<br/><br />
And sing from thy course on high.<br/><br />
Raise thy mournful song&#8211;<br/><br />
Pour the sad tale of thy grief;<br/><br />
The son of the rock shall hear the sound,<br/><br />
And repeat thy strain of woe.<br/><br />
Spread thy wing over ocean,<br/><br />
Mount up, on the strength of the winds;<br/><br />
Pleasant to my ear is thy sound,<br/><br />
The song of thy wounded heart.<br/><br />
O youth! thou who hast departed,<br/><br />
And left my grey and helpless hairs,<br/><br />
What land has heard on its winds<br/><br />
Thy cry come o&#8217;er its rocks?<br/><br />
Are the tears in thy eye, O maiden?<br/><br />
Thou of the lovely brow and lily hand;<br/><br />
Brightness be around thee for ever!<br/><br />
Thou shalt return no more from the narrow bed!<br/><br />
Tell me, O winds! since now I see them not,<br/><br />
Where grow.the murmuring reeds?<br/><br />
The reeds which sigh where rest the trout<br/><br />
On their still transparent fins.<br/><br />
O raise and bear me on your hands,<br/><br />
Lay my head beneath the young boughs,<br/><br />
That their shade may veil my eyes<br/><br />
When the sun shall rise on high.<br/><br />
And thou, O gentle sleep!<br/><br />
Whose course is with the stars of night;<br/><br />
Be near with thy dreams of song<br/><br />
To bring back my days of joy.<br/><br />
My soul beholds the maid!<br/><br />
In the shade of the mighty oak,<br/><br />
Her white hand beneath her golden hair,<br/><br />
Her soft eye on her beloved.<br/><br />
He is near&#8211;but she is silent,<br/><br />
His beating heart is lost in song,<br/><br />
Their souls beam from their eyes&#8211;<br/><br />
Deer stand on the hill!<br/><br />
The song has ceased!&#8211;<br/><br />
Their bosoms meet;&#8211;<br/><br />
Like the young and stainless rose<br/><br />
Her lips are pressed to his!&#8211;<br/><br />
Blessed be that commune sweet!<br/><br />
Recalling the joy which returns no more&#8211;<br/><br />
Blessed be thy soul, my love!<br/><br />
Thou maid with the bright flowing locks.<br/><br />
Hast thou forsaken me, O dream!<br/><br />
Once more return again!<br/><br />
Alas! thou art gone, and I am sad&#8211;<br/><br />
Bless thee, my love&#8211;farewell!<br/><br />
Friends of my youth, farewell!<br/><br />
Farewell, ye maids of love!<br/><br />
I see you now no more&#8211;with you is summer still,<br/><br />
With me&#8211;the winter night!<br/><br />
O lay me by the roaring fall,<br/><br />
By the sound of the murmuring craig,<br/><br />
Let the cruit and the shell be near,<br/><br />
And the shield of my father&#8217;s wars.<br/><br />
O breeze of Ocean come,<br/><br />
With the sound of thy gentle course,<br/><br />
Raise me on thy wings, O wind,<br/><br />
And bear me to the isle of rest;<br/><br />
Where the heroes of old are gone,<br/><br />
To the sleep which shall wake no more<br/><br />
Open the hall of Ossian and Daol&#8211;<br/><br />
The night is come&#8211;the bard departs!<br/><br />
Behold my dim grey mist!&#8211;<br/><br />
I go to the dwelling of bards on the hill!<br/><br />
Give me the airy cruit and shell for the way&#8211;<br/><br />
And now&#8211;my own loved cruit and shell&#8211;farewell!<br/><br />
&#8212;&#8212;-<br/><br />
    Ossian Sang  <br/><br />
Sweet is the voice in the land of gold,<br/><br />
    And sweeter the music of birds that soar,<br/><br />
When the cry of the heron is heard on the wold,<br/><br />
    And the waves break softly on Bundatrore.<br/><br />
Down floats on the murmuring of the breeze<br/><br />
    The call of the cuckoo from Cossahun,<br/><br />
The blackbird is warbling among the trees,<br/><br />
    And soft is the kiss of the warming sun.<br/><br />
The cry of the eagle of Assaroe<br/><br />
    O&#8217;er the court of Mac Morne to me is sweet,<br/><br />
And sweet is the cry of the bird below<br/><br />
    Where the wave and the wind and the tall cliff meet.<br/><br />
Finn mac Cool is the father of me,<br/><br />
    Whom seven battalions of Fenians fear:<br/><br />
When he launches his hounds on the open lea<br/><br />
    Grand is their cry as they rouse the deer.<br/><br />
<img width='374' height='385' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Photo201.JPG' alt='' /></p>
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		<title>Setanta&#8230; Part1</title>
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		<pubDate>Wed, 29 Mar 2006 08:00:00 +0000</pubDate>
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		<description><![CDATA[Silence on your hollow head; Silence on your dark body; Silence on your dark brow. This all started out completely different&#8230; I know, you will have to take my word for it. I found an article on Pentecostals that was &#8230; <a href="http://www.earthrites.org/turfing/?p=3431">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>Silence on your hollow head;<br/><br />
Silence on your dark body;<br/><br />
Silence on your dark brow.<br/><br />
<img width='280' height='427' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/cuchulainn01.jpg' alt='' /><br/><br />
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<br/><br />
This all started out completely different&#8230;   I know, you will have to take my word for it.  <br/><br />
I found an article on Pentecostals that was fascinating, but then somehow, I fell into the Celtic Dream-time again.  <br/><br />
It started with the search for Poetry (doesn&#8217;t it always?)  I found 3 wonderful ancient bits, and then I did a search for image to illustrate, and I turned up Lady Gregory&#8217;s wonderful version of &#8220;The Courting  of Emer.  Push comes to shove; and before you know it, we have left the 21st century and its&#8217; encroaching dark mixture of religion and state, and we are back into the Ancient of Days&#8230;<br/><br />
Ever see the Chariots of your Ancestors scything across the rolling plains?  Mine are still there, I promise you.   Sometimes I will be sitting at a stoplight and I will be removed suddenly, to find myself walking up an avenue of standing stones with the sun coming up over my shoulders, and there they all are, all paean and flashing bronze with the ponies straining in their traces, coming to greet me in great joy.  <br/><br />
I think they swim through our blood, unbidden.  Maybe the present incarnation is a host to those who came before?  I&#8217;ve often seen ancient faces surface through Rowan&#8217;s sleeping smile time and again&#8230; I can sense the old ones, leaving their messages of love and hope when he recites his poetry, or ask questions about life.  <br/><br />
Like the Blessed Little ones, they peer out of our eyes, and dance in our deepest heart of hearts.  Make room for them, if you can.<br/><br />
On The Menu<br/><br />
The Links&#8230;<br/><br />
The Article: The Courting of Emer by Lady Gregory<br/><br />
The Poetry: 3 poems from the Bardic Tradition of Ireland <br/><br />
A Bright Blessing on you and yours&#8230;<br/><br />
Gwyllm<br/><br />
<u>_________</u><br/><br />
<a href="http://www.perillos.com/pos1_3.html">The Priory of Sion/Part 3: The Quest for Answers</a><br/><br />
<a href="http://www.abc.net.au/catalyst/stories/s581072.htm">The Yowie&#8230;</a><br/><br />
<a href="http://www.dailyexaminer.com.au/localnews/storydisplay.cfm?storyID=3672007&amp;thesection=localnews&amp;thesubsection=">Yippee, I just spotted a yowie</a><br/><br />
<a href="http://www.strangenation.com.au/">Strange Nation &#8211; A Weird Journey Down Under</a><br/><br />
<u>_____________</u><br/><br />
The Courting of Emer &#8211; by Lady Gregory<br/><br />
<img width='400' height='300' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/DSCF0009.JPG' alt='' />WHEN Cuchulain was growing out of his boyhood at Emain Macha, all the women of Ulster loved him for his skill in feats, for the lightness of his leap, for the weight of his wisdom, for the sweetness of his speech, for the beauty of his face, for the loveliness of his looks, for all his gifts.<br/><br />
 He had the gift of caution in fighting, until such time as his anger would come on him, and the hero light would shine about his head; the gift of feats, the gift of chess-playing, the gift of draught-playing, the gift of counting, the gift of divining, the gift of right judgment, the gift of beauty. <br/><br />
And all the faults they could find in him were three, that he was too young and smooth-faced, so that young men who did not know him would be laughing at him, that he was too daring, and that he was too beautiful.<br/><br />
The men of Ulster took counsel together then about Cuchulain, for their women and their maidens loved him greatly, and it is what they settled among themselves, that they would seek out a young girl that would be a fitting wife for him, the way that their own wives and their daughters would not be making so much of him. And besides that they were afraid he might die young, and leave no heir after him.<br/><br />
So Conchubar sent out nine men into each of the provinces of Ireland to look for a wife for Cuchulain, to see if in any dun or in any chief place, they could find the daughter of a king or of an owner of land or a house-holder, who would be pleasing to him, that he might ask her in marriage.<br/><br />
All the messengers came back at the end of a year, but not one of them had found a young girl that would please Cuchulain. And then he himself went out to court a young girl he knew in Luglochta Loga, the Garden of Lugh, Emer, the daughter of Forgall Manach the Wily.<br/><br />
He set out in his chariot, that all the chariots of Ulster could not follow by reason of its swiftness, and of the chariot chief who sat in it.  And he found the young girl on her playing field, with her companions about her, daughters of the landowners that lived near Forgalls dun, and they learning needlework and fine embroidery from Emer. <br/><br />
And of all the young girls of Ireland, she was the one Cuchulain thought worth courting; for she had the six gifts  the gift of beauty, the gift of voice, the gift of sweet speech, the gift of needlework, the gift of wisdom, the gift of chastity. <br/><br />
And Cuchulain had said that no woman should marry him but one that was his equal in age, in appearance, and in race, in skill and handiness; and one who was the best worker with her needle of the young girls of Ireland, for that would be the only one would be a fitting wife for him. And that is why it was Emer he went to ask above all others.<br/><br />
And it was in his rich clothes he went out that day, his crimson five-folded tunic, and his brooch of inlaid gold, and his white hooded shirt, that was embroidered with red gold. <br/><br />
And as the young girls were sitting together on their bench on the lawn, they heard coming towards them the clatter of hoofs, the creaking of a chariot, the cracking of straps, the grating of wheels, the rushing of horses, the clanking of arms. <br/><br />
&#8220;Let one of you see,&#8221; said Emer, &#8220;what is it that is coming towards us.&#8221; And Fiall, daughter of Forgall, went out and met him, and he came with her to the place where Emer and her companions were, and he wished a blessing to them. <br/><br />
Then Emer lifted up her lovely face and saw Cuchulain, and she said, &#8220;May the gods make smooth the path before you.&#8221; &#8220;And you,&#8221; he said, &#8220;may you be safe from every harm.&#8221; <br/><br />
&#8220;Where are you come from?&#8221; she asked him. And he answered her in riddles, that her companions might not understand him, and he said, &#8220;From Intide Emna.&#8221;<br/><br />
&#8220;Where did you sleep?&#8221;<br/><br />
 &#8220;We slept,&#8221; he said, &#8220;in the house of the man that tends the cattle of the plain of Tethra.&#8221;<br/><br />
 &#8220;What was your food there?&#8221; <br/><br />
&#8220;The ruin of a chariot was cooked for us,&#8221; he said.<br/><br />
 &#8220;Which way did you come?&#8221; <br/><br />
&#8220;Between the two mountains of the wood.&#8221;<br/><br />
&#8220;Which way did you take after that?&#8221; <br/><br />
&#8220;That is not hard to tell,&#8221; he said. &#8220;From the Cover of the Sea, over the Great Secret of the Tuatha de Danaan, and the Foam of the horses of Emain, over the Morrigus Garden, and the Great Sows back; over the Valley of the Great Dam, between the God and his Druid; over the Marrow of the Woman, between the Boar and his Dam;<br/><br />
 over the Washing-place of the horses of Dea; between the King of Ana and his servant, to Mandchuile of the Four Corners of the World; over Great Crime and the Remnants of the Great Feast; between the Vat and the Little Vat, to the Gardens of Lugh, to the daughters of Tethra, the nephew of the King of the Fomor.&#8221;<br/><br />
 &#8220;And what account have you to give of yourself?&#8221; said Emer. &#8220;I am the nephew of the man that disappears in another in the wood of Badb,&#8221; said Cuchulain.<br/><br />
&#8220;And now, maiden,&#8221; he said, &#8220;what account have you to give of yourself?&#8221;<br/><br />
 &#8220;That is not hard to tell,&#8221; said Emer, &#8220;for what should a maiden be but Teamhair upon the hills, a watcher that sees no-one, an eel hiding in the water, a rush out of reach.<br/><br />
 The daughter of a king should be a flame of hospitality, a road that cannot be entered. And I have champions that follow me,&#8221; she said, &#8220;to keep me from whoever would bring me away against their will, and against the will and the knowledge of Forgall, the dark king.&#8221;<br/><br />
&#8220;Who are the champions that follow you, maiden?&#8221; said Cuchulain.<br/><br />
&#8220;It is not hard to tell you that,&#8221; said Emer. &#8220;Two of the name of Lui; two Luaths; Luath and Lath Goible, sons of Tethra; Triath and Trescath; Brion and Bolor; Bas, son of Omnach, the eighth Condla, and Cond, son of Forgall. <br/><br />
Every man of them has the strength of a hundred and the feats of nine. And it would be hard for me,&#8221; she said, &#8220;to tell of all the many powers Forgall has himself. He is stronger than any labouring man, more learned than any Druid, more quick of mind than any poet. You will have more than your games to do when you fight against Forgall, for many have mind of his power and of the strength of his doings.&#8221;<br/><br />
&#8220;Why do you not count me as a strong man as good as those others?&#8221; said Cuchulain. &#8220;Why would I not indeed, if your doings had been spoken of like theirs?&#8221; she said. &#8220;I swear by the oath of my people,&#8221; said Cuchulain, &#8220;I will make my doings be spoken of among the great doings of heroes in their strength.&#8221; <br/><br />
&#8220;What is your strength, then?&#8221; said Emer. &#8220;That is easily told; when my strength in fighting is weakest I defend twenty; a third part of my strength is enough for thirty; in my full strength I fight alone against forty; and a hundred are safe under my protection. For dread of me, fighting men avoid fords and battles; armies and armed men go backward from the fear of my face.&#8221;<br/><br />
&#8220;That is a good account for a young boy,&#8221; said Emer, &#8220;but you have not reached yet to the strength of chariot chiefs.&#8221;<br/><br />
 &#8220;But, indeed,&#8221; said Cuchulain, &#8220;it is well I have been reared by Conchubar, my dear foster-father. It is not as a countryman strives to bring up his children, between the flags and the kneading trough, between the fire and the wall, on the floor of the one room, that Conchubar has brought me up;<br/><br />
 but it is among chariot chiefs and heroes, among jesters and Druids, among poets and learned men, among landowners and farmers of Ulster I have been reared, so that I have all their manners and their gifts.&#8221;<br/><br />
&#8220;Who are these men, then, that have brought you up to do the things you are boasting of?&#8221; said Emer.<br/><br />
&#8220;That is easily told,&#8221; he said. &#8220;Fair-speaking Sencha taught me wisdom and right judgment; Blai, lord of lands, my kinsman, took me to his house, so that I have entertained the men of Conchubars province; <br/><br />
Fergus brought me up to fights and to battles, so that I am able to use my strength. I stood by the knee of Amergin the poet, he was my tutor, so that I can stand up to any man, I can make praises for the doings of a king.<br/><br />
 Finchoem helped to rear me, so that Conall Cearnach is my foster-brother. Cathbad of the Gentle Face taught me, for the sake of Dechtire, so that I understand the arts of the Druids, and I have learned all the goodness of knowledge.<br/><br />
 All the men of Ulster have had a hand in bringing me up, chariot-drivers and chiefs of chariots, kings and chief poets, so that I am the darling of the whole army, so that I fight for the honour of all alike. And as to yourself, Emer,&#8221; he said, &#8220;what way have you been reared in the Garden of Lugh?&#8221;<br/><br />
&#8220;It is easy to tell you that,&#8221; said Emer. &#8220;I was brought up,&#8221; she said, &#8220;in ancient virtues, in lawful behaviour, in the keeping of chastity, in stateliness of form, in the rank of a queen, in all noble ways among the women of Ireland.&#8221;<br/><br />
 &#8220;These are good virtues indeed,&#8221; said Cuchulain. &#8220;And why, then, would it not be right for us two to become one? For up to this time,&#8221; he said, &#8220;I have never found a young girl able to hold talk with me the way you have done.&#8221;<br/><br />
 &#8220;Have you no wife already?&#8221; said Emer. &#8220;I have not, indeed.&#8221;<br/><br />
&#8220;I may not marry before my sister is married,&#8221; she said then, &#8220;for she is older than myself.&#8221;<br/><br />
 &#8220;Truly, it is not with your sister, but with yourself, I have fallen in love,&#8221; said Cuchulain.<br/><br />
While they were talking like this, Cuchulain saw the breasts of the maiden over the bosom of her dress, and he said: &#8220;Fair is this plain, the plain of the noble yoke.&#8221; And Emer said, &#8220;No one comes to this plain who does not overcome as many as a hundred on each ford, from the ford at Ailbine to Banchuig Arcait.&#8221;<br/><br />
&#8220;Fair is the plain, the plain of the noble yoke,&#8221; said Cuchulain. &#8220;No one comes to this plain,&#8221; said she, &#8220;who does not go out in safety from Samhain to Oimell, and from Oimell to Beltaine, and again from Beltaine to Bron Trogain.&#8221;<br/><br />
&#8220;Everything you have commanded, so it will be done by me,&#8221; said Cuchulain.<br/><br />
&#8220;And the offer you have made me, it is accepted, it is taken, it is granted,&#8221; said Emer.<br/><br />
With that Cuchulain left the place, and they talked no more with one another on that day.<br/><br />
When he was driving across the plain of Bregia, Laeg, his chariot-driver, asked him, &#8220;What, now, was the meaning of the words you and the maiden Emer were speaking together?&#8221; <br/><br />
&#8220;Do you not know,&#8221; said Cuchulain, &#8220;that I came to court Emer? And it is for this reason we put a cloak on our words, that the young girls with her might not understand what I had come for. For if Forgall knew it, he would not consent to it, but to you, Laeg,&#8221; he said, &#8220;I will tell the meaning of our talk.<br/><br />
&#8220;Where did you come from, said she. From Intide Emna, said I, and I meant by that, from Emain Macha.  For it took its name from Macha, daughter of Aed the Red, one of the three kings of Ireland.<br/><br />
 When he died Macha asked for the kingship, but the sons of Dithorba said they would not give kingship to a woman. So she fought against them and routed them, and they went as exiles to the wild places of Connaught.<br/><br />
And after a while she went in search of them, and she took them by treachery, and brought them all in one chain to Ulster. The men of Ulster wanted to kill them, but she said, No, for that would be a disgrace on my good government But let them be my servants, she said, and let them dig a rath for me, that shall be the chief seat of Ulster for ever. <br/><br />
Then she marked out the rath for them with the gold pin on her neck, and its name came from that; a brooch in the neck of Macha.<br/><br />
&#8220;The man, in whose house we slept, is Ronca, the fisherman of Conchubar. A man that tends cattle, I said. For he catches fish on his line under the sea, and the fish are the cattle of the sea, and the sea is the plain of Tethra, a king of the kings of the Fomor.<br/><br />
&#8221; Our food was the ruin of a chariot, I said. For a foal was cooked for us on the hearth, and it is the horse that holds up the chariot.<br/><br />
&#8221; Between the two mountains of the wood, I said. These are the two mountains between which we came, Slieve Fuad to the west, and Slieve Cuilinn to the east of us, and we were in Oircil between them, the wood that is between the two.<br/><br />
&#8221; The road, I said, from the Cover of the Sea. That is from the plain of Muirthemne. And it is from this it got its name; there was at one time a magic sea on it, with a sea turtle in it that was used to suck men down, until the Dagda came with his club of anger and sang these words, so that it ebbed away on the moment: <br/><br />
Silence on your hollow head;<br/><br />
Silence on your dark body;<br/><br />
Silence on your dark brow.<br/><br />
&#8221; Over the Great Secret of the men of Dea, I said. That is a wonderful secret and a wonderful whisper, because it was there that the gathering to the battle of Magh Tuireadh was first whispered of by the Tuatha de Danaan.<br/><br />
&#8220;Over the horses of Emain, I said. When Ema Nemed, son of Nama, reigned over the Gael, he had his two horses reared for him in Sidhe Ercman of the Tuatha De Danaan, and when those horses were let loose from the Sidhe, a bright stream burst out after them, and the foam spread over the land for a great length of time, and was there to the end of a year, so that the water was called Uanib, that is, foam on the water, and it is Uanib to-day.<br/><br />
&#8221; The Back of the Great Sow, I said. That is Drimne Breg, the Ridge of Bregin. For the shape of a sow appeared to the sons of Miled on every hill and on every height in Ireland, when they came over the sea, and wanted to land by force, after a spell had been cast on it by the Tuatha de Danaan.<br/><br />
&#8221; The Valley of the Great Dam, I said, between the God and his Druid. That is, between Angus Og of the Sidhe of the Brugh and his Druid, to the west of the Brugh, and between them was the one woman, the wife of the Smith. That is the way I went, between the hill of the Sidhe of the Brugh where Angus is, and the Sidhe of Bresal, the Druid.<br/><br />
&#8221; Over the Marrow of the Woman, I said. That is the Boinne, and it gets its name from Boann, the wife of Nechtan, son of Labraid. She went down to the hidden well at the bottom of the dun with the three cup-bearers of Nechtan, Flex and Lex and Luam. <br/><br />
No one came back from that well without blemish unless the three cup-bearers went with him. But the queen went out of pride and overbearing to the well, and it is what she said, that nothing would spoil her shape or put a blemish on her.<br/><br />
 She passed lefthandwise round the well, to mock at its powers. Then three waves broke over her and bruised her two knees and her right hand and one of her eyes, and she ran out of the dun to escape until she came to the sea, and wherever she ran, the water followed after her. <br/><br />
Segain was its name on the dun; the River Segsa from the dun to the Pool of Mochua; the hand of the wife of Nechtan and the knee of the wife of Nechtan after that; the Boinne in Meath; Arcait it is called from the Finda to the Troma; the Marrow of the Woman from the Troma to the sea.<br/><br />
&#8221; The Boar, I said, and his Dam. That is, between Cleitech and Fessi. For Cleitech is the name for a boar, but it is also the name for a king, the leader of great hosts, and Fessi is the name for the great sow of a farmers house.<br/><br />
&#8221; The King of Ana, I said, and his servant. That is Cerna, through which we passed, and that is its name since Enna Aignech put Cerna, king of Ana, to death on that hill, and he put his steward to death in the east of that place.<br/><br />
&#8221; The Washing of the Horses of Dea, I said. That is Ange, for in it the men of Dea washed their horses when they came from the battle of Magh Tuireadh. And it was called Ange, because the Tuatha de Danaan washed their horses in it.<br/><br />
&#8221; The Four-cornered Mandchuile, I said. That is Muincille. It is there Mann, the farmer, was, and there he made spells in his great four-cornered chambers underground, to keep off the plague from the cattle of Ireland in the time of Bresel Brec, king of Leinster.<br/><br />
&#8221; Great Crime, I said. That is Ailbine. There was a king here in Ireland, Ruad, son of Rigdond of Munster. He had an appointment of meeting with foreigners, and he set out for the meeting round the south of Alban with three ships, and thirty men were in each ship.<br/><br />
 But the ships were stopped, and were held from below in the middle of the sea, and throwing jewels and precious things into the sea did not get them off. <br/><br />
Then lots were cast among them who should go into the sea and find out what was holding them. The lot fell on the king himself, Ruad, son of Rigdond, and he leaped into the sea, and it closed over him. He lit upon a large plain, where nine beautiful women met him, and they confessed that it was they themselves had stopped the ships, the way that he might come to them.<br/><br />
 And he stopped with them nine days, and they gave him nine vessels of gold; and through the length of that time his men were not able to go on, through the power of the women. When he was going away, a woman of them said she would bear him a son, and that he must come back to them and bring away his son, when he would be coming from the east.<br/><br />
&#8220;Then he joined his men, and they went on their voyage, and they stopped away seven years, and then they came back by a different way, and they did not go near the same spot. <br/><br />
They landed in the bay, and the sea-women came up to them there, and the men heard them playing music in their brazen ship. And then the women came to the shore, and they put the boy out of the ship on the land where the men were. <br/><br />
And the harbour was stony and rocky, and the boy slipped and fell on one of the rocks, so that he died there. And the women saw it, and they cried all together, Olbine, Olbine, that is Great Crime. And it is from that it is called Ailbine.<br/><br />
&#8221; The Remnants of the Great Feast, I said. That is Tailne. It was there the great feast was given to Lugh, son of Ethlenn, to comfort him after the battle of Magh Tuireadh, for that was his wedding feast of kingship.<br/><br />
&#8221; In the Garden of Lugh, to the daughters of Tethras nephew, I said; for Forgall Manach is sisters son of Tethra, king of the Fomor.<br/><br />
&#8220;As to the account of myself I gave her, there are two rivers in the land of Ross; Conchubar is the name of one of them, and it mixes with the other; and I am the nephew of Conchubar; and as to the plague that comes on dogs, it is wild fierceness, and truly I am a strong fighter of that plague, for I am wild and fierce in battles and in fights. And the Wood of Badb, that is the land of Ross, the Wood of the Morrigu, the Battle Crow, the Goddess of Battle.<br/><br />
&#8220;And when she said that no man should come to the plain of her breasts until he had killed three times nine men with one blow, and yet had saved one man from each nine, it is what she meant, that three brothers of her own will be guarding her, Ibur and Seibur and Catt, and a company of nine with each of them. <br/><br />
And it is what I must do, I must strike a blow on each nine, from which eight will die, but no stroke will reach any of her brothers among them; and I must carry her and her foster-sister, with their share of gold and silver, out of the dun of Forgall.<br/><br />
&#8221; Go out from Samhain to Oimell, she said. That is, that I shall fight without harm to myself from Samhain, the end of summer, to Oimell, the beginning of spring; and from the beginning of spring to Beltaine, and from that to Bron Trogain. <br/><br />
For Oi, in the language of poetry, is a name for sheep, and Oimell is the time when the sheep come out and are milked, and Suain is a gentle sound, and it is at Samhain that gentle voices sound; and Beltaine is a favouring fire; for it is at that time the Druids used to make fires with spells and to drive the cattle between them against the plagues every year. <br/><br />
And Bron Trogain, that is the beginning of autumn, for it is then the earth is in labour, that is, the earth under fruit, Bron Trogain, the trouble of the earth.&#8221;<br/><br />
Then Cuchulain went on his way, and he slept that night in Emain Macha.<br/><br />
When Forgall came back to his dun, and his lords of land with him, their daughters were telling them of the young man that had come in a splendid chariot, and how himself and Emer had been talking together, and they could not understand their talk with one another. <br/><br />
The lords of land told this to Forgall, and it is what he said, &#8220;You may be sure it is the mad boy from Emain Macha has been here, and he and the girl have fallen in love with one another. But they will gain nothing by that,&#8221; he said; &#8220;for it is I will hinder them.&#8221;<br/><br />
With that Forgall went out to Emain, with the appearance of a foreigner on him, and he gave out that he was sent by the king of the Gall, to speak with Conchubar, and to bring him a present of golden treasures, and wine of the Gall, and many other things. And he brought some of his men with him, and there was a great welcome before them.<br/><br />
And on the third day, Cuchulain and Conall and other chariot chiefs of Ulster were praised before him, and he said it was right for them to be praised, and that they did wonderful feats, and Cuchulain above them all. But he said that if Cuchulain would go to Scathach, the woman-warrior that lived in the east of Alban, his skill would be more wonderful still, for he could not have perfect knowledge of the feats of a warrior without that.<br/><br />
But his reason for saying this was that he thought if Cuchulain set out, he would never come back again, through the dangers he would put around him on the journey, and through the wildness and the fierceness of the people about Scathach.<br/><br />
So then Forgall went home, and Cuchulain rose up in the morning, and made ready to set out for Alban, and Laegaire Buadach, the Battle Winner, and Conall Cearnach said they would go with him. But first Cuchulain went across the plain of Bregia to visit Emer, and to talk with her before going in the ship.<br/><br />
 And she told him how it was Forgall had gone to Emain, and had advised him to go and learn warriors feats, the way they two might not meet again. Then each of them promised to be true to the other till they would meet again, unless death should come between them, and they said farewell to one another, and Cuchulain turned towards Alban.<br/><br />
When they came there, they stopped for a while at the forge of Donall, the smith, and then they set out to go to the east of Alban. But before they had gone far, a vision came before their eyes of Emain Macha, and Laegaire and Conall were not able to pass by it, and they turned back. <br/><br />
It was Forgall raised that vision, to draw them away from Cuchulain, that he might be in the more danger, being alone. Then Cuchulain went on by himself on a strange road, and he was sad and tired and down-hearted for the loss of his comrades, but he held to his word that he would not go back to Emain without finding Scathach, even if he should die in the attempt.<br/><br />
But now he was astray and ignorant, and not knowing which way to take, and he saw a terrible great beast like a lion coming towards him, and it watching him, but it did not try to harm him. Whatever way he went, the beast went before him, and then it stopped and turned its side to him. <br/><br />
So he made a leap and was on its back, and he did not guide it, but went whatever way it chose. They travelled like that through four days, till they came to the end of the bounds of men, and to an island where lads were rowing in a small loch; and the lads began to laugh when they saw a beast of that sort, and a man riding it. And then Cuchulain leaped off, and the beast left him, and he bade it farewell.<br/><br />
He passed on till he came to a large house in a deep valley, and a comely young girl in it, and she spoke to him, and bade him welcome. &#8220;A welcome before you, Cuchulain,&#8221; she said. He asked her how did she know him, and she said, &#8220;I was a foster-child of Wulfkin, the Saxon, the time you came there to learn sweet speech from him.&#8221; <br/><br />
And she gave him meat and drink, and he went away from her. Then he met with a young man, and he gave him the same welcome, and he said his name was Eochu, and they talked together, and Cuchulain asked him what was the way to Scathachs dun. <br/><br />
The young man told him the way, across the Plain of Ill-Luck, that lay before him, and he said that on the near side of the plain the feet of men would stick fast, and on the far side every blade of grass would rise and hold them fast on its points.<br/><br />
 And he gave him a wheel, and bade him to follow its track across the one half of the plain. And he gave him an apple along with that, and bade him to throw it, and to follow the way it went, till he would reach the end of the plain. And he told him many other things that would happen him, and how he would win a great name at the last.<br/><br />
 And then each of them wished a blessing to the other, and Cuchulain did as he bade him, and so he got across the plain and went on his journey. And then, as the young man had told him, he came to a valley, and it full of monsters, sent there by Forgall to destroy him, and only one narrow path through it, but he went through it safely. <br/><br />
And after that his road led through a terrible, wild mountain. Then he came to the place where Scathachs scholars were, and among them he saw Ferdiad, son of Daman, and Naoise, Ainnle, and Ardan, the three Sons of Usnach, and when they knew that he was from Ireland they welcomed him with kisses, and asked for news of their own country. <br/><br />
He asked them where was Scathach. &#8220;In that island beyond,&#8221; they said. &#8220;What way must I take to reach her?&#8221; he asked. &#8220;By the bridge of the cliff,&#8221; they said, &#8220;and no man can cross it till he has proved himself a champion, and many a kings son has got his death there.&#8221;<br/><br />
And this is the way the bridge was: the two ends of it were low, and the middle was high, and whenever any one would leap on it, the first time it would narrow till it was as narrow as the hair of a mans head, and the second time it would shorten till it was as short as an inch, and the third time it would get slippery till it was as slippery as an eel of the river, and the fourth time it would rise up on high against you till it was as tall as the mast of a ship.<br/><br />
All the warriors and people on the lawn came down to see Cuchulain making his attempt to cross the bridge, and he tried three times to do it, and he could not, and the others were laughing at him, that he should think he could cross it, and he so young. <br/><br />
Then his anger came on him, and the hero light shone round his head, and it was not the appearance of a man that was on him, but the appearance of a god; and he leaped upon the end of the bridge and made the heros salmon leap, so that he landed on the middle of it, and he reached the other end of the bridge before it could raise itself fully up, and threw himself from it, and was on the ground of the island where Scathachs sunny house was, and it having seven great doors, and seven great windows between every two doors, and three times fifty couches between every two windows, and three times fifty young girls, with scarlet cloaks and beautiful blue clothing on them, waiting on Scathach.<br/><br />
And Scathachs daughter, Uathach, was sitting by a window, and when she saw the young man, and he a stranger, and comeliest of the men of Ireland, making his attempt to cross the bridge, she loved him, and her face and her colour began to change continually, so that now she would be as white as a little flower, and then again she would grow crimson red.<br/><br />
 And in her needlework that she was doing, she would put the gold thread where the silver thread should be, and the silver thread in the place where the gold thread should be.<br/><br />
And when Scathach saw that, she said: &#8220;I think this young man has pleased you.&#8221; And Uathach said: &#8220;There would be great grief on me indeed, were he not to return alive to his own people, in whatever part of the world they may be, for I know there is surely some one to whom it would be great anguish to know the way he is now.&#8221;<br/><br />
Then, when Cuchulain had crossed the bridge, he went up to the house, and struck the door with the shaft of his spear, so that it went through it. And when Scathach was told that, she said, &#8220;Truly this must be some one who has finished his training in some other place.&#8221;<br/><br />
 Then Uathach opened the door for him, and he asked for Scathach, and Uathach told him where she was, and what he had best do when he found her.<br/><br />
<br/><br />
<img width='400' height='268' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/ngptawl1.jpg' alt='' /> So he went out to the place where she was teaching her two sons, Cuar and Cett, under the great yew-tree; and he took his sword and put its point between her breasts, and he threatened her with a dreadful death if she would not take him as her pupil, and if she would not teach him all her own skill in arms. So she promised him she would do that.<br/><br />
Now it was while Cuchulain was with Scathach that a great king in Munster, Lugaid, son of Ros, went northward with twelve chariot chiefs to look for a wife among the daughters of the men of Mac Rossa, but they had all been promised before.<br/><br />
And when Forgall Manach heard this, he went to Emain, and he told Lugaid that the best of the maidens of Ireland, both as to form and behaviour and handiwork, was in his house unwed. Lugaid said he was well pleased to hear that, and Forgall promised him his daughter Emer in marriage. And to the twelve chariot chiefs that were with him, he promised twelve daughters of twelve lords of land in Bregia, and Lugaid went back with him to his dun for the wedding.<br/><br />
But when Emer was brought to Lugaid to sit by his side, she laid one of her hands on each side of his face, and she said on the truth of her good name and of her life, that it was Cuchulain she loved, although her father was against him, and that no one that was an honourable man should force her to be his wife.<br/><br />
Then Lugaid did not dare take her, for he was in dread of Cuchulain, and so he returned home again.<br/><br />
As to Cuchulain, after he had been a good time with Scathach, a war began between herself and Aoife, queen of the tribes that were round about. The armies were going out to fight, but Cuchulain was not with them, for Scathach had given him a sleeping-drink that would keep him safe and quiet till the fight would be over, for she was afraid some harm would come to him if he met Aoife, for she was the greatest woman-warrior in the world, and she understood enchantments and witchcraft.<br/><br />
 But after one hour, Cuchulain started up out of his sleep, for the sleeping-drink that would have held any other man for a day and a night, held him for only that length of time. And he followed after the army, and he met with the two sons of Scathach, and they three went against the three sons of Ilsuanach, three of the best warriors of Aoife, and it was by Cuchulain they were killed, one after the other.<br/><br />
On the morning of the morrow the fight was begun again, and the two sons of Scathach were going up the path of feats to fight against three others of the best champions of Aoife, Cue, Bim, and Blaicne, sons of Ess Enchenn. When Scathach saw them going up she gave a sigh, for she was afraid for her two sons, but just then Cuchulain came up with them, and he leaped before them on to the path of feats, and met the three champions, and all three fell by him.<br/><br />
To Be Continued&#8230;.<br/><br />
<u>____________</u> <br/><br />
Poetry: 3 poems from the Bardic Tradition of Ireland (Ancient Gaelic Poetry on the Mythic Beginnings)<br/><br />
<img width='350' height='317' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/chariot.jpg' alt='' /><br/><br />
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Cuchullin in his Chariot. <br/><br />
     &#8220;What is the cause of thy journey or thy story?&#8221;<br/><br />
   The cause of my journey and my story <br/><br />
The men of Erin, yonder, as we see them, <br/><br />
Coming towards you on the plain.<br/><br />
   The chariot on which is the fold, figured and cerulean, <br/><br />
Which is made strongly, handy, solid;<br/><br />
Where were active, and where were vigorous<br/><br />
And where were full-wise, the noble hearted folk<br/><br />
In the prolific, faithful city;&#8211;<br/><br />
Fine, hard, stone-bedecked, well-shafted;<br/><br />
Four large-chested horses in that splendid chariot<br/><br />
Comely, frolicsome.<br/><br />
    &#8220;What do we see&#8217; in that chariot?&#8221;<br/><br />
   The white-bellied, white-haired, small-eared, <br/><br />
Thin-sided, thin-hoofed, horse-large, steed-large horses <br/><br />
With fine, shining, polished bridles;<br/><br />
Like a gem; or like red sparkling fire;&#8211;<br/><br />
Like the motion of a fawn, wounded;<br/><br />
Like the rustling of a loud wind in winter&#8211;<br/><br />
Coming to you in that chariot.&#8211;<br/><br />
      &#8220;What do we see in that chariot?&#8221;<br/><br />
   We see in that chariot,<br/><br />
The strong, broad-chested, nimble, gray horses,&#8211;<br/><br />
So mighty, so broad-chested, so fleet, so choice;&#8211;<br/><br />
Which would wrench the sea skerries from the rocks.&#8211;<br/><br />
The lively, shielded, powerful horses;&#8211;<br/><br />
So mettlesome, so active, so clear-shining;&#8211;<br/><br />
Like the talon of an eagle &#8216;gainst a fierce beast;<br/><br />
Which are called the beautiful Large-Gray&#8211;<br/><br />
The fond, large Meactroigh.<br/><br />
      &#8220;What do we see in that chariot?&#8221;<br/><br />
   We see in that chariot,<br/><br />
The horses; which are white-headed, white-hoofed,<br/><br />
     slender-legged,<br/><br />
Fine-haired, sturdy, imperious<br/><br />
Satin-bannered, wide-chested;<br/><br />
Small-aged, small-haired, small-eared;<br/><br />
Large-hearted, large-shaped, large-nostriled;<br/><br />
Slender-waisted, long-bodied,&#8211;and they are foal-like;<br/><br />
Handsome, playful, brilliant, wild-leaping;<br/><br />
Which are called the Dubh-Seimhlinn.<br/><br />
      &#8220;Who sits in that chariot?&#8221;<br/><br />
   He who sits in that chariot,<br/><br />
Is the warrior, able, powerful, well-worded,<br/><br />
Polished, brilliant, very graceful.&#8211;<br/><br />
There are seven sights on his eye;<br/><br />
And we think that that is good vision to him;<br/><br />
There are six bony, fat fingers,<br/><br />
On each hand that comes from his shoulder;<br/><br />
There are seven kinds of fair hair on his head;&#8211;<br/><br />
Brown hair next his head&#8217;s skin,<br/><br />
And smooth red hair over that;<br/><br />
And fair-yellow hair, of the colour of gold;<br/><br />
And clasps on the top, holding it fast;&#8211;<br/><br />
Whose name is Cuchullin, Seimh-suailte,<br/><br />
Son of Aodh, son of Agh, son of other Aodh.&#8211;<br/><br />
His face is like red sparkles;&#8211;<br/><br />
Fast-moving on the plain like mountain fleet-mist;<br/><br />
Or like the speed of a hill hind;<br/><br />
Or like a hare on rented level ground.&#8211;<br/><br />
It was a frequent step&#8211;a fast step&#8211;a joyful step;&#8211;<br/><br />
The horses coming towards us:&#8211;<br/><br />
Like snow hewing the slopes;&#8211;<br/><br />
The panting and the snorting,<br/><br />
Of the horses coming towards thee.<br/><br />
<u>_______________</u><br/><br />
Deirdre&#8217;s Lament for the Sons of Usnach.  <br/><br />
The lions of the hill are gone,<br/><br />
And I am left alone&#8211;alone&#8211;<br/><br />
Dig the grave both wide and deep,<br/><br />
For am sick, and fain would sleep!<br/><br />
The falcons of the wood are flown,<br/><br />
And I am left alone&#8211;alone&#8211;<br/><br />
Dig the grave both deep and wide,<br/><br />
And let us slumber side by side.<br/><br />
The dragons of the rock are sleeping,<br/><br />
Sleep that wakes not for our weeping&#8211;<br/><br />
Dig the grave, and make it ready,<br/><br />
Lay me on my true-love&#8217;s body.<br/><br />
Lay their spears and bucklers bright<br/><br />
By the warriors&#8217; sides aright;<br/><br />
Many a day the three before me<br/><br />
On their linkéd bucklers bore me.<br/><br />
Lay upon the low grave floor,<br/><br />
&#8216;Neath each head, the blue claymore;<br/><br />
Many a time the noble three<br/><br />
Reddened their blue blades for me.<br/><br />
Lay the collars, as is meet,<br/><br />
Of the greyhounds at their feet<br/><br />
Many a time for me have they<br/><br />
Brought the tall red deer to bay.<br/><br />
In the falcon&#8217;s jesses throw,<br/><br />
Hook and arrow, line and bow<br/><br />
Never again, by stream or plain,<br/><br />
Shall the gentle woodsmen go.<br/><br />
Sweet companions, were ye ever&#8211;<br/><br />
Harsh to me, your sister, never<br/><br />
Woods and wilds, and misty valleys,<br/><br />
Were with you as good&#8217;s a palace.<br/><br />
O, to hear my true-love singing,<br/><br />
Sweet as sounds of trumpets ringing;<br/><br />
Like the sway of ocean swelling<br/><br />
Rolled his deep voice round our dwelling.<br/><br />
O! to hear the echoes pealing<br/><br />
Round our green and fairy shearing,<br/><br />
When the three, with soaring chorus,<br/><br />
Passed the silent skylark o&#8217;er us.<br/><br />
Echo now, sleep, morn and even&#8211;<br/><br />
Lark alone enchant the heaven!<br/><br />
Ardan&#8217;s lips are scant of breath,<br/><br />
Neesa&#8217;s tongue is cold in death.<br/><br />
Stag, exult on glen and mountain&#8211;<br/><br />
Salmon, leap from loch to fountain&#8211;<br/><br />
Heron, in the free air warm ye&#8211;<br/><br />
Usnach&#8217;s sons no more will harm ye!<br/><br />
Erin&#8217;s stay no more you are,<br/><br />
Rulers of the ridge of war;<br/><br />
Never more &#8217;twill be your fate<br/><br />
To keep the beam of battle straight!<br/><br />
Woe is me! by fraud and wrong,<br/><br />
Traitors false and tyrants strong,<br/><br />
Fell Clan Usnach, bought and sold,<br/><br />
For Barach&#8217;s feast and Conor&#8217;s gold!<br/><br />
Woe to Eman, roof and wall!<br/><br />
Woe to Red Branch, hearth and hall!&#8211;<br/><br />
Tenfold woe and black dishonour<br/><br />
To the foul and false Clan Conor!<br/><br />
Dig the grave both wide and deep, <br/><br />
Sick I am, and fain would sleep!<br/><br />
Dig the grave and make it ready, <br/><br />
Lay me on my true-love&#8217;s body.<br/><br />
<u>_______</u><br/><br />
The Lament of Queen Maev. <br/><br />
    Raise the Cromlech high!<br/><br />
        Mac Moghcorb is slain,<br/><br />
    And other men&#8217;s renown<br/><br />
        Has leave to live again.<br/><br />
    Cold at last he lies<br/><br />
        &#8216;Neath the burial stone.<br/><br />
    All the blood he shed<br/><br />
        Could not save his own.<br/><br />
    Stately, strong he went,<br/><br />
        Through his nobles all,<br/><br />
    When we paced together<br/><br />
        Up the banquet-hall.<br/><br />
    Dazzling white as lime,<br/><br />
        Was his body fair,<br/><br />
    Cherry-red his cheeks,<br/><br />
        Raven-black his hair.<br/><br />
    Razor-sharp his spear,<br/><br />
        And the shield he bore,<br/><br />
    High as champion&#8217;s head&#8211;<br/><br />
        His arm was like an oar.<br/><br />
    Never aught but truth<br/><br />
        Spake my noble king;<br/><br />
    Valour all his trust<br/><br />
        In all his warfaring.<br/><br />
    As the forkéd pole<br/><br />
        Holds the roof-tree&#8217;s weight,<br/><br />
    So my hero&#8217;s arm<br/><br />
        Held the battle straight.<br/><br />
    Terror went before him,<br/><br />
        Death behind his back,<br/><br />
    Well the wolves of Erinn<br/><br />
        Knew his chariot&#8217;s track.<br/><br />
    Seven bloody battles<br/><br />
        He broke upon his foes,<br/><br />
    In each a hundred heroes <br/><br />
        Fell beneath his blows.<br/><br />
    Once he fought at Fossud,<br/><br />
        Thrice at Ath-finn-fail.<br/><br />
    &#8216;Twas my king that conquered<br/><br />
        At bloody Ath-an-Scall.<br/><br />
    At the Boundary Stream<br/><br />
        Fought the Royal Hound,<br/><br />
    And for Bernas battle<br/><br />
        Stands his name renowned.<br/><br />
    Here he fought with Leinster&#8211;<br/><br />
        Last of all his frays&#8211;<br/><br />
    On the Hill of Cucorb&#8217;s Fate<br/><br />
        High his Cromlech raise.<br/><br />
<img width='350' height='155' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/4Beard-Pullers-horizontal.gif' alt='' /></p>
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		<title>Blue Tuesday&#8230;</title>
		<link>http://www.earthrites.org/turfing/?p=3430</link>
		<comments>http://www.earthrites.org/turfing/?p=3430#comments</comments>
		<pubDate>Tue, 28 Mar 2006 03:21:11 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://www.earthrites.org/turfing2/index.php?/archives/270-guid.html</guid>
		<description><![CDATA[On The Music Box&#8230; Loop Guru (sinking into one of those repeating thingies) May those who love us, love us. And those who don&#8217;t love us, May God turn their hearts; And if He doesn&#8217;t turn their hearts, May He &#8230; <a href="http://www.earthrites.org/turfing/?p=3430">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>On The Music Box&#8230; Loop Guru (sinking into one of those repeating thingies)<br/><br />
May those who love us, love us.<br/><br />
And those who don&#8217;t love us,<br/><br />
May God turn their hearts;<br/><br />
And if He doesn&#8217;t turn their hearts,<br/><br />
May He turn their ankles,<br/><br />
So we will know them by their limping.<br/><br />
&#8212;&#8212;<br/><br />
Be ye our angel unawares<br/><br />
If after Kirk ye bide a wee,<br/><br />
There&#8217;s some would like to speak to ye,<br/><br />
If after Kirk ye rise and flee<br/><br />
We&#8217; all seem cauld and still to ye.<br/><br />
The one that&#8217;s in the seat with ye<br/><br />
Is stranger here than ye, maybe.<br/><br />
All here have got their fears and cares,<br/><br />
Add ye your soul unto our prayers,<br/><br />
Be ye our angel unawares.<br/><br />
<img width='389' height='500' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Arming20of20Perseus201b.jpg' alt='' /><br/><br />
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No Comments today&#8230;. except that I hope you find yourself in Beauty&#8230;.<br/><br />
Gwyllm<br/><br />
<u>__</u><br/><br />
On The Menu<br/><br />
The Links: The Links The Links The Links<br/><br />
Article: Tim Leary on &#8211;  Declaration of Evolution<br/><br />
Poetry: Jim Carroll<br/><br />
Art: Sir Edward Burne-Jones<br/><br />
<u>___________</u><br/><br />
<a href="http://www.oxymoronica.com/oxymoralist.shtml#A">Oxymora, The List</a><br/><br />
<a href="http://news.bbc.co.uk/1/hi/england/norfolk/4845210.stm"> Officers find small pony in Mini</a><br/><br />
<a href="http://b.f11.org/">Mustard Gas Party &#8211; It&#8217;s All Ruins, Ain&#8217;t It?</a><br/><br />
<a href="http://www.angelfire.com/extreme4/kiddofspeed/chapter1.html"> Ghost Town &#8211; Some of you may have seen this before, but it is worth a visit again&#8230;</a><br/><br />
<a href="http://corysucks.com/">May Turfing Never Have This&#8230;</a><br/><br />
<a href="http://youtube.com/watch?v=1YE_j0xIsJA">My German is Rusty, but what is up with those Reindeer, and what does it all mean?</a><br/><br />
<u>_________</u><br/><br />
Declaration of Evolution<br/><br />
by Timothy Leary, PhD.<br/><br />
When in the course of organic evolution it becomes obvious that a mutational process is inevitably dissolving the physical and neurological bonds which connect the members of one generation to the past and inevitably directing them to assume among the species of Earth the separate and equal station to which the Laws of Nature and Nature&#8217;s God entitle them, a decent concern for the harmony of species requires that the causes of the mutation should be declared.<br/><br />
<img width='246' height='500' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Morgan20le20Fey201b.jpg' alt='' />We hold these truths to be self evident:<br/><br />
     That all species are created different but equal;<br/><br />
     That they are endowed, each one, with certain inalienable rights;<br/><br />
     That among them are Freedom to Live, Freedom to Grow, and Freedom to pursue Happiness in their own style;<br/><br />
     That to protect these God-given rights, social structures naturally emerge, basing their authority on the principles of love of God and respect for all forms of life;<br/><br />
     That whenever any form of government becomes destructive of life, liberty, and harmony, it is the organic duty of the young members of that species to mutate, to drop out, to initiate a new social structure, laying its foundations on such principles and organizing its power in such form as seems likely to produce the safety, happiness, and harmony of all sentient beings. <br/><br />
Genetic wisdom, indeed, suggests that social structures long established should not be discarded frivolous reasons and transient causes. The ecstasy of mutation is equally balanced by the pain. Accordingly all experience shows that members of a species are more disposed to suffer, while evils are sufferable, rather than to discard the forms to which they are accustomed.<br/><br />
But when a long train of abuses and usurpations, all pursuing invariably the same destructive goals, threaten the very fabric of organic life and the serene harmony of the planet, it is the right, it is the organic duty to drop out of such morbid covenants and to evolve new loving social structures.<br/><br />
Such has been the patient sufferance of the freedom-loving peoples of this earth, and such is now the necessity which constrains us to form new systems of government.<br/><br />
The history of the white, menopausal, mendacious men now ruling the planet earth is a history of repeated violation of the harmonious laws of nature, all having the direct object of establishing a tyranny of the materialistic aging over the gentle, the peace-loving, the young, the colored. To prove this, let Facts be submitted to the judgement of generations to come.<br/><br />
     These old, white rulers have maintained a continuous war against other species of life, enslaving and destroying at whim fowl, fish, animals and spreading a lethal carpet of concrete and metal over the soft body of earth.<br/><br />
     They have maintained as well a continual state of war among themselves and against the colored races, the freedom-loving, the gentle, the young. Genocide is their habit.<br/><br />
     They have instituted artificial scarcities, denying peaceful folk the natural inheritance of earth&#8217;s abundance and God&#8217;s endowment.<br/><br />
     They have glorified material values and degraded the spiritual.<br/><br />
     They have claimed private, personal ownership of God&#8217;d land, driving by force of arms the gentle from passage on the earth.<br/><br />
     In their greed they have erected artificial immigration and customs barriers, preventing the free movement of people.<br/><br />
     In their lust for control they have set up systems of compulsory education to coerce the minds of the children and to destroy the wisdom and innocence of the playful young.<br/><br />
     In their lust for power they have controlled all means of communication to prevent the free flow of ideas and to block loving exchanges among the gentle.<br/><br />
     In their fear they have instituted great armies of secret police to spy upon the privacy of the pacific.<br/><br />
     In their anger they have coerced the peaceful young against their will to join their armies and to wage murderous wars against the young and gentle of other countries.<br/><br />
     In their greed they have made the manufacture and selling of weapons the basis of their economies.<br/><br />
     For profit they have polluted the air, the rivers, the seas. In their impotence they have glorified murder, violence, and unnatural sex in their mass media.<br/><br />
     In their aging greed they have set up an economic system which favors age over youth.<br/><br />
     They have in every way attempted to impose a robot uniformity and to crush variety, individuality, and independence of thought.<br/><br />
     In their greed, they have instituted political systems which perpetuate rule by the aging and force youth to choose between plastic conformity or despairing alienation.<br/><br />
     They have invaded privacy by illegal search, unwarranted arrest, and contemptuous harassment.<br/><br />
     They have enlisted an army of informers.<br/><br />
     In their greed they sponsor the consumption of deadly tars and sugars and employ cruel and unusual punishment of the possession of life-giving alkaloids and acids.<br/><br />
     They never admit a mistake.<br/><br />
     They unceasingly trumpet the virtue of greed and war.<br/><br />
     In their advertising and in their manipulation of information they make a fetish out of blatant falsity and pious self-enhancement.<br/><br />
     Their obvious errors only stimulate them to greater error and noisier self-approval. They are bores.<br/><br />
     They hate beauty. They hate sex. They hate life. <br/><br />
<br/><br />
<img width='282' height='500' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/The20Tree20of20Forgiveness201b.jpg' alt='' />We have warned them from time to time to their inequities and blindness. We have addressed every available appeal to their withered sense of righteousness. We have tried to make them laugh. We have prophesied in detail the terror they are perpetuating. But they have been deaf to the weeping of the poor, the anguish of the colored, the rocking mockery of the young, the warnings of their poets. Worshipping only force and money, they listen only to force and money. But we shall no longer talk in these grim tongues.<br/><br />
We must therefore acquiesce to genetic necessity, detach ourselves from their uncaring madness and hold them henceforth as we hold the rest of God&#8217;s creatures &#8211; in harmony, life brothers, in their excess, menaces to life.<br/><br />
We, therefore, God-loving, peace-loving, life-loving, fun-loving men and women, appealing to the Supreme Judge of the Universe for the rectitude of our intentions, do, in the name and by the Authority of all sentient beings who seek gently to evolve on this planet, solemnly publish and declare that we are free and independent, and that we are absolved from all Allegiance to the United States Government and all governments controlled by the menopausal, and that grouping ourselves into tribes of like-minded fellows, we claim full power to live and move on the land, obtain sustenance with our own hands and minds in the style which seems sacred and holy to us, and to do all Acts and Things which independent Freemen and Freewomen may of right do without infringing on the same rights of other species and groups to do their own thing.<br/><br />
And for the support of this Declaration of Evolution with a firm reliance on the protection of Divine Providence, and serenely confident of the approval of generations to come, in whose name we speak, do we now mutually pledge to each other our Lives, our Fortunes, and our Sacred Honor. <br/><br />
<u>_________</u><br/><br />
Poetry &#8211; Jim Carroll<br/><br />
<img width='210' height='275' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/jimpic.jpg' alt='' /><br/><br />
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The Blue Pill<br/><br />
I took the blue pill this morning<br/><br />
I got new angles on the trees across the driveway<br/><br />
Timmie the bear<br/><br />
does his little roll on the rug<br/><br />
and at night<br/><br />
a sound gathers the tiny ambulances <br/><br />
from their homes<br/><br />
it is distant and hollow<br/><br />
a little like the sound<br/><br />
of a perfetly tuned ocarina.<br/><br />
&#8212;&#8212;<br/><br />
The Distances<br/><br />
The accumulation of reefs<br/><br />
piling up one over the others<br/><br />
like thoughts of the sky increasing as the head rises<br/><br />
unto horizons of wet December days perforated<br/><br />
with idle motions of gulls&#8230;and our feelings.<br/><br />
I&#8217;ve been wondering about what you mean,<br/><br />
standing in the spray of shadows before and ocean<br/><br />
abandoned for winter, silent as a barque of blond hair.<br/><br />
and the way the clouds are bending, the way they &#8220;react&#8221;<br/><br />
to your position, where your hands close over your breasts<br/><br />
like an eyelid approving the opening of &#8220;an evening&#8217;s light.&#8221;<br/><br />
parasites attach themselves to the moss covering<br/><br />
your feet, blind cubands tossing pearls across the jetty,<br/><br />
and the sound of blood fixes our eyes on the red waves.<br/><br />
                                        it is a shark!<br/><br />
and our love is that rusted bottle&#8230;pointing north,<br/><br />
the direction which we turn, conjuring up our silver knives<br/><br />
and spoons and erasing messages in the sand, where you want<br/><br />
&#8220;freezing in the artic of our dreams,&#8221; and I said<br/><br />
&#8220;yes&#8221; delaying the cold medium for a time<br/><br />
while you continued to &#8220;cultivate our possessions&#8221;<br/><br />
as the moon probably &#8220;continued&#8221; to cradle.<br/><br />
tan below the slant of all those wasted trees <br/><br />
while the scent carried us back to where we were:<br/><br />
dancing like the children of great diplomats<br/><br />
with our lean bodies draped in bedsheets and <br/><br />
leather flags while the orchestra made sounds<br/><br />
which we thought was the sky, but was only a series<br/><br />
of words, dying in the thick falsetto of mist.<br/><br />
for what can anyone create from all these things:<br/><br />
the fancied tilt of stars, sordid doves<br/><br />
burning in the hollow brick oven, oceans<br/><br />
which generalize tears. it is known to us<br/><br />
in immediate gestures, like candle drippings<br/><br />
on a silk floor.  what are we going to do with anything?<br/><br />
besides pick it up gently and lay it on the breath<br/><br />
of still another morning. mornings which are<br/><br />
always remaining behind for one thing or another<br/><br />
shivering in our faces of pride and blooming attitude.<br/><br />
in the draught of winter air my horse is screaming<br/><br />
you are welcoming the new day with your hair leaning <br/><br />
against the sand. feet dive like otters in the frost<br/><br />
and the sudden blue seems to abandon as you leap. O<br/><br />
to make everything summer!  soldiers move along lines<br/><br />
like wet motions in the violent shade&#8217;s reappearance.<br/><br />
but what if you shadow no longer extends to my sleeping?<br/><br />
and your youth dissolves in my hand like a tongue, as<br/><br />
the squandered oceans and skies will dissolve into a single plane<br/><br />
(so I&#8217;ll move along that plane)      unnoticed and gray<br/><br />
as a drift of skulls over the cool Atlantic where I am<br/><br />
standing now, defining you in perhaps, the only word I can.<br/><br />
as other words are appearing, so cunningly, on the lips <br/><br />
of the many strips of light, like naked bodies<br/><br />
stretched out along the only beach that remained<br/><br />
brown and perfect below the descending of tides.<br/><br />
&#8212;&#8211;<br/><br />
Paregoric Babies<br/><br />
Clocks blue seconds fold over me<br/><br />
slow as swamp dreams I feel<br/><br />
heavy like metal shade pre-dawn thickness<br/><br />
                                    I sit<br/><br />
in my chair of nods shivering<br/><br />
from a sickness I took years to perfect<br/><br />
dark paddling in the wave membrane<br/><br />
the moneky woman&#8217;s dream steams<br/><br />
are places of shy creatures, head infants<br/><br />
I had born on a whim and abandoned&#8230;my eye<br/><br />
drips the strain in the sweet March air, frozen<br/><br />
pure as my blood refuses to flow&#8230;<br/><br />
stilled, sweat that shines the breath of my poem<br/><br />
&#8212;&#8211;<br/><br />
Love Poem (Later)<br/><br />
for Rise<br/><br />
The little bonus <br/><br />
of my hand on your breast<br/><br />
makes a bus seem so useful<br/><br />
when some rain begins to open.<br/><br />
then cloud waves cracked sun shafts<br/><br />
when the sky began to whistle<br/><br />
and I was thinking about it all night<br/><br />
just watching it move from my eye to my hand.<br/><br />
it&#8217;s not very meaningless<br/><br />
the changes one makes lying down<br/><br />
it&#8217;s almost the way a mountain feels<br/><br />
when it becomes a star<br/><br />
<u>_________</u><br/><br />
<img width='195' height='300' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/JC2000_bw.gif' alt='' />Jim Carroll (born August 1, 1950 in New York City) is an author, poet, autobiographer, and punk musician. Carroll is best known for his 1978 novel The Basketball Diaries, which was made into a movie in 1995 starring Leonardo DiCaprio.<br/><br />
Raised in New York City, Carroll attended several Catholic Grammar Schools from 1955 to 1963. In fall 1963, he entered public school, but was soon awarded a scholarship to the elite Trinity High School (a private school). He entered Trinity High School in 1964.<br/><br />
Apart from being interested in writing, Carroll was a passionate basketball player throughout his grade school and middle school career. He entered the &#8220;Biddy League&#8221; at age 13 and participated in the National High School All Star Game in 1966, hence the title of his most famous book.<br/><br />
As a teenager, Carroll was a heroin addict who sometimes prostituted himself to afford his habit. The novel The Basketball Diaires concerns his life in New York City&#8217;s hard drug culture and his struggle to rid himself of his addiction.<br/><br />
Carroll published his first book, Organic Trains, at age 17. Several of his poems have been published in such magazines as Paris Review and Poetry. In 1970, his second collection of poems, 4 Ups and 1 Down was published. That same year, Carroll started working for Andy Warhol. At first, he was writing film dialogue and inventing character names; later on, Carroll worked as the co-manager of Warhol&#8217;s Theater. Carroll&#8217;s first above-ground publication, the collection Living At The Movies was published in 1973.<br/><br />
He formed the Jim Carroll Band, a New Wave/punk rock group, in 1980. Their biggest commercial success was the single &#8220;People Who Died,&#8221; from their debut album, Catholic Boy. He has also collaborated with many influential punk and hard rock musicians, including Lou Reed, Blue Öyster Cult, Boz Scaggs and Rancid.<br/><br />
<u>__________</u><br/><br />
<img width='253' height='500' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Sponsa20de20Libano201b.jpg' alt='' /><br/></p>
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		<title>(Musings and Dreamings)</title>
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		<pubDate>Mon, 27 Mar 2006 08:01:00 +0000</pubDate>
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		<description><![CDATA[On the Music Box: Entheogenic/Dialogue of the Speakers followed by various cuts from Loop Guru&#8230; Welcome to Monday&#8230; We had a nice weekend. Exhausted on Friday by some funny and strange events. I lost my wallet, and spent a good &#8230; <a href="http://www.earthrites.org/turfing/?p=3429">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>On the Music Box:  Entheogenic/Dialogue of the Speakers followed by various cuts from Loop Guru&#8230;<br/><br />
<img width='226' height='450' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Lady20of20Shalott-cuce-piccolo.jpg' alt='' /><br/><br />
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Welcome to Monday&#8230; We had a nice weekend.  Exhausted on Friday by some funny and strange events.  I lost my wallet, and spent a good part of Friday morning getting a new license, reporting my cards missing and realizing photos that I have had for some 28 years in my wallet are now gone.  You have to let it go.  That is the only way&#8230;<br/><br />
Saturday was great; PK came over for a couple of hours, and then Victor and Andy who was over visiting (and landing a job!) from Idaho and going to Elliots&#8217; Blue Tech show downtown as well.  <br/><br />
I took time to launch DJ Morgans&#8217; A-Z Show #3, and as I was getting that going, our friends Tom and Cheryl came over for a relaxed evening, and we ended up hanging and talking to almost 2 on Sunday morning.  Somewhere during the evening I worked over into the Absinthe, and entered into that golden lit space that Absinthe seems to inhabit&#8230; I was fearful of the next day, but I woke up fairly clear headed after all.  (Thank Goodness)<br/><br />
</a><img width='130' height='121' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/the_v.serendipityThumb.jpg' alt='' />On Sunday afternoon we went to see V for Vendetta.  This is one of the good ones.  I recommend it to anyone living in these times.  It takes a different view, and skew to what is presently happening in our world.  <br/><br />
Great Dialogue, good story, and some great acting. I would hope you see it soon, okay then?<br/><br />
<br/><br />
Changes soon on the site, more poetry, more talks (audio files) and new music and shows on the Radio.<br/><br />
Pax,<br/><br />
Gwyllm<br/><br />
&#8212;-<br/><br />
Thematically, everything today is based on the poetry.  I found what poems were needed d early on, and everything else is a happy accident.  Enjoy.<br/><br />
On The Menu:  <br/><br />
The Links..<br/><br />
The Article: America: From a truth-based to a faith-based nation<br/><br />
Poetry: Lord Alfred Tennyson &#8211; The Lady of Shalott &amp;amp; Dante Gabriel Rossetti &#8211; The Blessed Damozel<br/><br />
<u>_________</u><br/><br />
The Links:<br/><br />
<a href="http://tsoya.blogspot.com/2006/03/unearthed-monty-python-footage-from.html"> Unearthed Monty Python Footage From 1975</a><br/><br />
<a href="http://www.weeklyworldnews.com/features/religion/61532">SMOKING IS A RELIGIOUS EXPERIENCE</a><br/><br />
<a href="http://www.ukiahdailyjournal.com/Stories/0,1413,91~3089~3274484,00.html">The invisible drug culture</a><br/><br />
<a href="http://www.chron.com/disp/story.mpl/chronicle/3748655.html">Corruption and More&#8230;</a><br/><br />
<a href="http://video.google.com/videoplay?docid=4028817788116417120&amp;q=howard+stern">A bit of Howard Stern strangeness&#8230;Thanks Tom!</a><br/><br />
<u>_________</u><br/><br />
Article: <a href="http://onlinejournal.com/artman/publish/article_608.shtml">America: From a truth-based to a faith-based nation</a><br/><br />
By Ben Tanosborn<br/><br />
Forget it; get it out of your head! Neither impeachment, nor censorship, nor the mildest reprimand can come to our Nero from the august dwellers of the Congress. Let the nation burn, be reduced to ashes, while Bush plays the lyre from Capitol Hill, reciting verses that give an inarticulate, simplistic and cross-eyed view of the world.<br/><br />
As for Senator Feingold . . . as much as he wishes to get the cards on the table, and do right by us, his Democratic peers will only let him play solitaire. They are waiting in the wing for their turn at the helm and the corresponding increase in power and influence. For now, theyre quite content as guests of the emperor, so why should they take any chances, or dirty their hands? Edwards, Hillary, Kerry and other presidential contenders who have yet to reach political menopause, keep telling us how much they care; but they are only willing to walk the path that will lead them to their ambitions. As birds of a feather, they must be careful not to soil the other birds plumage.<br/><br />
Why take chances now? Two years will go by fast enough; then, these solons in their purity togas will ask us for our vote. And, as it happens time and again, well be faced with the recurring choice prevalent in our political system of having to vote for the lesser evil among two hypocrites. That is, assuming we can identify whos the lesser one.<br/><br />
Unquestionably, politicians know us a lot better than we know ourselves.<br/><br />
America never had a monopoly on truth, far from it. But Americans, for the most part, did have a love affair with truth, or at least a strong, passionate interest in searching for it. That was ages ago, something which has now come to pass; and faith has replaced truth, becoming the glue that keeps the nation together, even if the faithful are forced to reside a universe apart. From reality, from doing whats right!<br/><br />
Ours is faith in a government not of the people, but of special interests. Ours is faith in a government that caters to our basest instincts, not our loftiest aspirations. Ours is faith, blind faith, in a government that the more perverse and corrupt it becomes, the more it destroys our spirit and dehumanizes us.<br/><br />
Political couch potatoes, thats what we have become. WimpsrUs: the 90 percent of the nations citizenry who are subservient to the wishes of the other 10 percent. We are all believers, no way to deny it, whether its Jesus Christ that we follow, or the goddess Apathy; or render cult to both while pretending to be monotheistic.<br/><br />
It seems that we have turned in our citizen-badges which deputized us to uphold both our freedoms and a hopeful future for our children. Instead, we have accepted a sheriff who is not just the sole interpreter of local law, but who has also become a much-hated international outlaw. Wars à go-go and preemptive strikes are not imperialistic acts according to our leader, but rather patriotic necessities in defense of the nations best interests; and an accelerating socio-economic inequality, domestic or global, is also given the seal of approval by his White House, as long as wealth and power are accumulated by those determined to be best qualified to optimize their use.<br/><br />
Two days ago, while researching material for a novel, I came across a column with the catchy title, Allies Wont Wipe out Race by the then war analyst of the local newspaper [The Columbian]. In that editorial page of April 19, 1945, [just two weeks prior to Germanys unconditional surrender] columnist DeWitt Mackenzie was trying to answer a statement-question by a distinguished citizen that read in part: There are a lot of folk, including myself, who deeply regret that when this war is over there still will be Germans left alive. Charitable, this distinguished citizen!<br/><br />
There was just a sentence from one of the ensuing paragraphs which rendered a verdict worthy of reflection. Mackenzie wrote: Indeed, all Germans must stand responsible morally for the Hitlerian crimes, since the people as a whole at least have condoned his evil. That made me wonder . . . was Apathy the goddess Germans venerated, or was the god Nazism; or did they worship more than one god?<br/><br />
The Allies proved to be measured in their punishment response towards the Germans after the war. Lets just hope that whoever passes judgment on us, be it on this earth or on judgment day, proves equally lenient . . . for Americans must also stand responsible morally for Bushian crimes. And these crimes extend not just to the obscene Iraq adventure but other social, environmental and economic evil that has befallen us all, Americans and non-Americans alike.<br/><br />
Censure the president? Are we nuts? The ones needing censure are us who are watching the nation burn to the ground . . . and dont seem to give a damn.<br/><br />
<u>__________</u><br/><br />
<br/><br />
The Lady of Shalott (a big thanks to Chaff for turning Turf on to this photo!)<br/><br />
<img width='550' height='332' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/shalott_large.jpg' alt='' /><br/><br />
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The Lady of Shalott<br/><br />
Lord Alfred Tennyson<br/><br />
 On either side the river lie<br/><br />
Long fields of barley and of rye,<br/><br />
That clothe the wold and meet the sky;<br/><br />
And through the field the road run by<br/><br />
To many-tower&#8217;d Camelot;<br/><br />
And up and down the people go,<br/><br />
Gazing where the lilies blow<br/><br />
Round an island there below,<br/><br />
The island of Shalott.<br/><br />
Willows whiten, aspens quiver,<br/><br />
Little breezes dusk and shiver<br/><br />
Through the wave that runs for ever<br/><br />
By the island in the river<br/><br />
Flowing down to Camelot.<br/><br />
Four grey walls, and four grey towers,<br/><br />
Overlook a space of flowers,<br/><br />
And the silent isle imbowers<br/><br />
The Lady of Shalott.<br/><br />
By the margin, willow veil&#8217;d,<br/><br />
Slide the heavy barges trail&#8217;d<br/><br />
By slow horses; and unhail&#8217;d<br/><br />
The shallop flitteth silken-sail&#8217;d<br/><br />
Skimming down to Camelot:<br/><br />
But who hath seen her wave her hand?<br/><br />
Or at the casement seen her stand?<br/><br />
Or is she known in all the land,<br/><br />
The Lady of Shalott?<br/><br />
Only reapers, reaping early,<br/><br />
In among the bearded barley<br/><br />
Hear a song that echoes cheerly<br/><br />
From the river winding clearly;<br/><br />
Down to tower&#8217;d Camelot;<br/><br />
And by the moon the reaper weary,<br/><br />
Piling sheaves in uplands airy,<br/><br />
Listening, whispers, &#8221; &#8216;Tis the fairy<br/><br />
The Lady of Shalott.&#8221;<br/><br />
There she weaves by night and day<br/><br />
A magic web with colours gay.<br/><br />
She has heard a whisper say,<br/><br />
A curse is on her if she stay<br/><br />
To look down to Camelot.<br/><br />
She knows not what the curse may be,<br/><br />
And so she weaveth steadily,<br/><br />
And little other care hath she,<br/><br />
The Lady of Shalott.<br/><br />
And moving through a mirror clear<br/><br />
That hangs before her all the year,<br/><br />
Shadows of the world appear.<br/><br />
There she sees the highway near<br/><br />
Winding down to Camelot;<br/><br />
There the river eddy whirls,<br/><br />
And there the surly village churls,<br/><br />
And the red cloaks of market girls<br/><br />
Pass onward from Shalott.<br/><br />
Sometimes a troop of damsels glad,<br/><br />
An abbot on an ambling pad,<br/><br />
Sometimes a curly shepherd lad,<br/><br />
Or long-hair&#8217;d page in crimson clad<br/><br />
Goes by to tower&#8217;d Camelot;<br/><br />
And sometimes through the mirror blue<br/><br />
The knights come riding two and two.<br/><br />
She hath no loyal Knight and true,<br/><br />
The Lady of Shalott.<br/><br />
But in her web she still delights<br/><br />
To weave the mirror&#8217;s magic sights,<br/><br />
For often through the silent nights<br/><br />
A funeral, with plumes and lights<br/><br />
And music, went to Camelot;<br/><br />
Or when the Moon was overhead,<br/><br />
Came two young lovers lately wed.<br/><br />
&#8220;I am half sick of shadows,&#8221; said<br/><br />
The Lady of Shalott.<br/><br />
A bow-shot from her bower-eaves,<br/><br />
He rode between the barley sheaves,<br/><br />
The sun came dazzling thro&#8217; the leaves,<br/><br />
And flamed upon the brazen greaves<br/><br />
Of bold Sir Lancelot.<br/><br />
A red-cross knight for ever kneel&#8217;d<br/><br />
To a lady in his shield,<br/><br />
That sparkled on the yellow field,<br/><br />
Beside remote Shalott.<br/><br />
The gemmy bridle glitter&#8217;d free,<br/><br />
Like to some branch of stars we see<br/><br />
Hung in the golden Galaxy.<br/><br />
The bridle bells rang merrily<br/><br />
As he rode down to Camelot:<br/><br />
And from his blazon&#8217;d baldric slung<br/><br />
A mighty silver bugle hung,<br/><br />
And as he rode his armor rung<br/><br />
Beside remote Shalott.<br/><br />
All in the blue unclouded weather<br/><br />
Thick-jewell&#8217;d shone the saddle-leather,<br/><br />
The helmet and the helmet-feather<br/><br />
Burn&#8217;d like one burning flame together,<br/><br />
As he rode down to Camelot.<br/><br />
As often thro&#8217; the purple night,<br/><br />
Below the starry clusters bright,<br/><br />
Some bearded meteor, burning bright,<br/><br />
Moves over still Shalott.<br/><br />
His broad clear brow in sunlight glow&#8217;d;<br/><br />
On burnish&#8217;d hooves his war-horse trode;<br/><br />
From underneath his helmet flow&#8217;d<br/><br />
His coal-black curls as on he rode,<br/><br />
As he rode down to Camelot.<br/><br />
From the bank and from the river<br/><br />
He flashed into the crystal mirror,<br/><br />
&#8220;Tirra lirra,&#8221; by the river<br/><br />
Sang Sir Lancelot.<br/><br />
She left the web, she left the loom,<br/><br />
She made three paces through the room,<br/><br />
She saw the water-lily bloom,<br/><br />
She saw the helmet and the plume,<br/><br />
She look&#8217;d down to Camelot.<br/><br />
Out flew the web and floated wide;<br/><br />
The mirror crack&#8217;d from side to side;<br/><br />
&#8220;The curse is come upon me,&#8221; cried<br/><br />
The Lady of Shalott.<br/><br />
In the stormy east-wind straining,<br/><br />
The pale yellow woods were waning,<br/><br />
The broad stream in his banks complaining.<br/><br />
Heavily the low sky raining<br/><br />
Over tower&#8217;d Camelot;<br/><br />
Down she came and found a boat<br/><br />
Beneath a willow left afloat,<br/><br />
And around about the prow she wrote<br/><br />
The Lady of Shalott.<br/><br />
And down the river&#8217;s dim expanse<br/><br />
Like some bold seer in a trance,<br/><br />
Seeing all his own mischance &#8211;<br/><br />
With a glassy countenance<br/><br />
Did she look to Camelot.<br/><br />
And at the closing of the day<br/><br />
She loosed the chain, and down she lay;<br/><br />
The broad stream bore her far away,<br/><br />
The Lady of Shalott.<br/><br />
Lying, robed in snowy white<br/><br />
That loosely flew to left and right &#8211;<br/><br />
The leaves upon her falling light &#8211;<br/><br />
Thro&#8217; the noises of the night,<br/><br />
She floated down to Camelot:<br/><br />
And as the boat-head wound along<br/><br />
The willowy hills and fields among,<br/><br />
They heard her singing her last song,<br/><br />
The Lady of Shalott.<br/><br />
Heard a carol, mournful, holy,<br/><br />
Chanted loudly, chanted lowly,<br/><br />
Till her blood was frozen slowly,<br/><br />
And her eyes were darkened wholly,<br/><br />
Turn&#8217;d to tower&#8217;d Camelot.<br/><br />
For ere she reach&#8217;d upon the tide<br/><br />
The first house by the water-side,<br/><br />
Singing in her song she died,<br/><br />
The Lady of Shalott.<br/><br />
Under tower and balcony,<br/><br />
By garden-wall and gallery,<br/><br />
A gleaming shape she floated by,<br/><br />
Dead-pale between the houses high,<br/><br />
Silent into Camelot.<br/><br />
Out upon the wharfs they came,<br/><br />
Knight and Burgher, Lord and Dame,<br/><br />
And around the prow they read her name,<br/><br />
The Lady of Shalott.<br/><br />
Who is this? And what is here?<br/><br />
And in the lighted palace near<br/><br />
Died the sound of royal cheer;<br/><br />
And they crossed themselves for fear,<br/><br />
All the Knights at Camelot;<br/><br />
But Lancelot mused a little space<br/><br />
He said, &#8220;She has a lovely face;<br/><br />
God in his mercy lend her grace,<br/><br />
The Lady of Shalott.&#8221;<br/><br />
<u>_______</u><br/><br />
<img width='345' height='600' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/rossetti_damozel.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
<br/><br />
The Blessed Damozel<br/><br />
Dante Gabriel Rossetti<br/><br />
The blessed damozel leaned out<br/><br />
From the gold bar of heaven;<br/><br />
Her eyes were deeper than the depth<br/><br />
Of waters stilled at even;<br/><br />
She had three lilies in her hand,<br/><br />
And the stars in her hair were seven.<br/><br />
Her robe, ungirt from clasp to hem,<br/><br />
No wrought flowers did adorn,<br/><br />
But a white rose of Mary&#8217;s gift,<br/><br />
For service meetly worn;<br/><br />
Her hair that lay along her back<br/><br />
Was yellow like ripe corn.<br/><br />
It seemed she scarce had been a day<br/><br />
One of God&#8217;s choristers;<br/><br />
The wonder was not yet quite gone<br/><br />
From that still look of hers;<br/><br />
Albeit, to them she left, her day<br/><br />
Had counted as ten years.<br/><br />
(To one it is ten years of years.<br/><br />
&#8230; Yet now, and in this place,<br/><br />
Surely she leaned o&#8217;er me&#8211;her hair<br/><br />
Fell all about my face&#8230;<br/><br />
Nothing:the autumn-fall of leaves.<br/><br />
The whole year sets apace.)<br/><br />
It was the rampart of God&#8217;s house<br/><br />
That she was standing on;<br/><br />
By God built over the sheer depth<br/><br />
The which is Space begun;<br/><br />
So high, that looking downward thence<br/><br />
She scarce could see the sun.<br/><br />
It lies in heaven, across the flood<br/><br />
Of ether, as a bridge.<br/><br />
Beneath the tides of day and night<br/><br />
With flame and darkness ridge<br/><br />
The void, as low as where this earth<br/><br />
Spins like a fretful midge.<br/><br />
Around her, lovers, newly met<br/><br />
&#8216;Mid deathless love&#8217;s acclaims,<br/><br />
Spoke evermore among themselves<br/><br />
Their heart-remembered names;<br/><br />
And the souls mounting up to God<br/><br />
Went by her like thin flames.<br/><br />
And still she bowed herself and stooped <br/><br />
Out of the circling charm;<br/><br />
Until her bosom must have made <br/><br />
The bar she leaned on warm,<br/><br />
And the lilies lay as if asleep<br/><br />
Along her bended arm.<br/><br />
From the fixed place of heaven she saw<br/><br />
Time like a pulse shake fierce<br/><br />
Through all the worlds. Her gaze still strove<br/><br />
Within the gulf to pierce<br/><br />
Its path; and now she spoke as when <br/><br />
The stars sang in their spheres.<br/><br />
The sun was gone now; the curled moon <br/><br />
Was like a little feather<br/><br />
Fluttering far down the gulf; and now<br/><br />
She spoke through the still weather.<br/><br />
Her voice was like the voice the stars<br/><br />
Had when they sang together.<br/><br />
(Ah, sweet! Even now, in that bird&#8217;s song,<br/><br />
Strove not her accents there,<br/><br />
Fain to be harkened? When those bells <br/><br />
Possessed the midday air,<br/><br />
Strove not her steps to reach my side<br/><br />
Down all the echoing stair?)<br/><br />
&#8220;I wish that he were come to me,<br/><br />
For he will come,&#8221; she said.<br/><br />
&#8220;Have I not prayed in heaven?&#8211;on earth,<br/><br />
Lord, Lord, has he not prayed?<br/><br />
Are not two prayers a perfect strength?<br/><br />
And shall I feel afraid?<br/><br />
&#8220;When round his head the aureole clings, <br/><br />
And he is clothed in white,<br/><br />
I&#8217;ll take his hand and go with him<br/><br />
To the deep wells of light;<br/><br />
As unto a stream we will step down,<br/><br />
And bathe there in God&#8217;s sight.<br/><br />
&#8220;We two will stand beside that shrine,<br/><br />
Occult, withheld, untrod,<br/><br />
Whose lamps are stirred continually<br/><br />
With prayer sent up to God;<br/><br />
And see our old prayers, granted melt<br/><br />
Each like a little cloud.<br/><br />
&#8220;We two will lie i&#8217; the shadow of <br/><br />
That living mystic tree<br/><br />
Within those secret growth the Dove<br/><br />
Is sometimes felt to be,<br/><br />
While every leaf that His plumes touch<br/><br />
Saith His Name audibly.<br/><br />
&#8220;And I myself will teach to him,<br/><br />
I myself, lying so,<br/><br />
The songs I sing here; which his voice<br/><br />
Shall pause in, hushed and slow,<br/><br />
And find some knowledge at each pause,<br/><br />
Or some new thing to know.&#8221;<br/><br />
(Alas! We two, we two, thou say&#8217;st!<br/><br />
Yea, one wast thou with me<br/><br />
That once of old.  But shall God lift<br/><br />
To endless unity<br/><br />
The soul whose likeness with thy soul<br/><br />
Was but its love for thee?)<br/><br />
&#8220;We two,&#8221; she said, &#8220;will seek the groves <br/><br />
Where the lady Mary is,<br/><br />
With her five handmaidens, whose names <br/><br />
Are five sweet symphonies,<br/><br />
Cecily, Gertrude, Magdalen,<br/><br />
Margaret, and Rosalys.<br/><br />
&#8220;Circlewise sit they, with bound locks<br/><br />
And foreheads garlanded;<br/><br />
Into the fine cloth white like flame<br/><br />
Weaving the golden thread,<br/><br />
To fashion the birth-robes for them<br/><br />
Who are just born, being dead.<br/><br />
&#8220;He shall fear, haply, and be dumb;<br/><br />
Then will I lay my cheek<br/><br />
To his, and tell about our love,<br/><br />
Not once abashed or weak;<br/><br />
And the dear Mother will approve<br/><br />
My pride, and let me speak.<br/><br />
&#8220;Herself shall bring us, hand in hand,<br/><br />
To Him round whom all souls<br/><br />
Kneel, the clear-ranged unnumbered heads<br/><br />
Bowed with their aureoles;<br/><br />
And angels meeting us shall sing<br/><br />
To their citherns and citoles.<br/><br />
&#8220;There will I ask of Christ the Lord<br/><br />
Thus much for him and me&#8211;<br/><br />
Only to live as once on earth<br/><br />
With Love&#8211;only to be,<br/><br />
As then awhile, forever now,<br/><br />
Together, I and he.&#8221;<br/><br />
She gazed and listened and then said,<br/><br />
Less sad of speech than mild&#8211;<br/><br />
&#8220;All this is when he comes.&#8221; She ceased.<br/><br />
The light thrilled toward her, filled <br/><br />
With angels in strong, level flight.<br/><br />
Her eyes prayed, and she smiled.<br/><br />
(I saw her smile.) But soon their path<br/><br />
Was vague in distant spheres;<br/><br />
And then she cast her arms along<br/><br />
The golden barriers,<br/><br />
And laid her face between her hands,<br/><br />
And wept. (I heard her tears.)<br/><br />
<a href='http://epod.usra.edu/archive/epodviewer.php3?oid=295872'><img width='400' height='288' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/main_ecologicalpreserveiidanapointca.jpg' alt='' /></p>
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		<title>Absinthe oh Absinthe!</title>
		<link>http://www.earthrites.org/turfing/?p=3428</link>
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		<pubDate>Sun, 26 Mar 2006 10:53:12 +0000</pubDate>
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		<description><![CDATA[A Mad Bit of Kosmik Dub&#8230; One Love! ________ Expect Saint Martins summer, halcyon days, Since I have entered into these wars. Glory is like a circle in the water, Which never ceaseth to enlarge itself Till by broad spreading &#8230; <a href="http://www.earthrites.org/turfing/?p=3428">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>A Mad Bit of Kosmik Dub&#8230;<br/><br />
One Love!<br/><br />
<u>________</u><br/><br />
Expect Saint Martins summer, halcyon days,<br/><br />
Since I have entered into these wars.<br/><br />
Glory is like a circle in the water,<br/><br />
Which never ceaseth to enlarge itself<br/><br />
Till by broad spreading it disperse to nought.<br/><br />
 William Shakespeare <br/><br />
<img width='296' height='400' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/absinthe.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
<br/><br />
<u>______________</u><br/><br />
DJ Kykeon&#8230;.<br/><br />
Something comes this way&#8230;<br/><br />
<u>_______________</u><br/><br />
A Bee Is A Predicate With Wings<br/><br />
an essay by John Olson<br/><br />
 <br/><br />
Everything we see in this world we see in sequence, a chain of events, a swell of pitch. Current. Drift. Commotion. Spanish motorcyclists tumbling through the air. Ships at sea. Waves crashing on sand. The living word is like the living being, pops wheezes coughs hiccups, the reality of muscle and skin leaving footprints on a beach.<br/><br />
Each imprint has a shape and a significance. A reality. There is significance in shape, shape in reality. The other dimension of our existence is an invisible mystery whose music is revealed in constellations of meat and coincidence. Fables, blisters, flint.<br/><br />
Some things bend. Some things bead. If you watch a living amoeba under a microscope you will see a theatre of resiliency in a drop of water. It is an action tinged with intention. Life cemented by persistence. The goo of the human mind expanded by glass. Nails pounded into wood. Opinions. Epistles. Leaps of faith.<br/><br />
Events sequenced in time hold the air in place. Lumber and nail eventually become a barn. A stable. A momentary space. The heady odor of hay and manure. The dazzle of beams. The harnessing of time.<br/><br />
When something moves we call it a narration. A story. Cause and effect. Block and tackle. Cricket and fair. Juggling blades. Smiling through tears. <br/><br />
An eyeball is a globe of water. It exemplifies jam. Something inside that little speck of jelly thinks circumference is appealing. And thereby hangs a volume.<br/><br />
Or bobbin or reel. Light through a lens, images on a screen.<br/><br />
Narration mutilates space. And so creatures developed eyes to give meaning to a series of events and heal space with circumlocution. A vast complex of simple cells all add up to something ponderous in the invisible world. Thought, oblivion, form.<br/><br />
There is sometimes a moment so great and heady it seems everything is on the verge of bursting. And then it does. It bursts. Remnants of luminous color come dropping down in slow biography. And there you are face to face with the great mystery. Everything falls into place and a door opens. A door to what? A farm in the 1500s. An autumn in nineteenth-century France. Ecuador crinkled and imposing on a Spanish map.<br/><br />
It is the characteristic of an eye to validate the visible and see who or what has been in the room. Each room is a story. We live inside ourselves. We live inside our narratives with furniture and people and paintings. Thought is the furniture of the mind, and philosophy is the surface facing our camera obscura. Everything ham and hammered and happening is outside in the visible world. It becomes allegory in the invisible world. It becomes ogres and jungles and phantoms and amulets. This is how the invisible is made visible. An aperture in the mind dilates letting in light and scenery. And as imagination bodies forth the forms of things unknown, the poets pen turns them to shapes, and gives to airy nothing a local habitation and a name.<br/><br />
One must start with movable letters. Swords and fighting and arguments and duels. These are given further significance by distilling them into spells. I will assert baldly it all becomes apparent when hidden realities become evanescent symbols varnished with the lacquer of thought.<br/><br />
It is very hard to hold a marble udder on a granite cow. But you can milk it once you become familiar with the map of the story. A story is, after all, a bobsled. Twilight beaten into tinfoil. Rungs on a ladder are parallel like numbers on a speedometer or bells in the tympanum of your ear. Wavelengths are undulations of the spirit of sound when it slips through the air as an ambassador of impulse. The correspondences are clear, but ambiguities abound. The impolitic gray of fog. Your face reflected in a lake. The smoldering ornaments of a sonata made of quartz.<br/><br />
When things run parallel they become allegories. Imagine yourself looking down a railroad track. You hear the lowing of cattle in Louisiana grass. You see rays of light bouncing hot and thick and blistered off the rails reversing the outer picture of reality into a postcard of Spinozistic spinach. Immanence expands into greenery, the fruitful immediacy of chaos. If it rains, it rains jasmine and inflammation, pots or tulips, the amenity of smell coining jamborees of frankincense and mint. And then we see we are not only seeing but seeing through a seeing into vaults of naked eternity. This is why there is a need for bees and elaboration. The erratic flight of the bee excites the presentation of words in a seeming circumstance of pattern. Pollen. Pewter. Breakfast at Tiffanys.<br/><br />
A bee is a predicate with wings. Every flower an  adjective, every noun a hive of dreams and buzzing apposition. <br/><br />
A sentence is an engine that dribbles declension. Birds, cows, arrowheads, warriors. A Kansas marshal in baggy clothes. Pistons of rain move ramifications of bud into heaving effusions of lemon and peach. Even a hyacinth is a tangle of words. Motion and shape are the tangible evidences of life. No narrative can work without a space for salt and kangaroos. If writing is a form of art, its oats must absorb the eyes in a field of subjunctive habitation. Movies for the mind which convey emotion, beat, rhythm, vibration, an alphabet of cormorants diving for focus.<br/><br />
If you want to build a mask of damask you must do so brick by brick. This is what we do in fiction. We signify caulk with a caulking gun and wipe away the excess with a moist T-shirt.<br/><br />
A story begins with a heading. It is mappable by apple and glaze. It is already in our scheme of things quivering like a flame on our personal map of reality.<br/><br />
Take a bath in rose petals. The rapids are sizzling with suspense. The water crawls or bounces over the rocks in a cantata of liquid rhetoric because it is the way our minds foam out of our heads. We go inward for scenes of our inner life as if the mind were a theatre. We watch the curtain rise on a jeep. A colossal eyeball floats overhead. We search for coordinates and find meaning in barrels of peanuts and creaking floors. When we open our eyes we find that the rapids are still there, but appear different, more copulative and silver in flashes of chaotic splendor. <br/><br />
We know what it is to row and row and make a narration of rowing, a tale of endocrine and flags where viewpoint is the seed of plot and the water beneath us causes our convictions to float, unanimous in movement. Believe me this is so. Think of resolution as a form of ambergris, a residue left by vagaries of implication and gray.<br/><br />
The wisdom of feelings drives the narration through fragments of hindsight and recall, October broken into bits of hue, pancakes heaped on a plate in Topeka. What happened that day with the spoon? Why was there so much pressure to order? Why was the menu so large and cold to the touch? The waitress was friendly and thin and appeared to be in her early forties. She was energetic and friendly. And yet there was a hint of melancholy in her carriage, a soup(on of thirst only time could quench. But we were reading too much? How do we manage to weave such stories around such thin circumstances?<br/><br />
The first tales were told by tinkling sunlight in the left knee while juggling bits of air called words. Rhinoceroses, bear, deer, bison, wild horses, oxen, boars. Necks, locks, water skis, needles, periscopes, resurrections, sarongs.<br/><br />
The story is a balance between thunder and caviar. One must have a nose for nostalgia and a sense of transcendence tough as new rope. A language for preserving the questions of the past. The mummies of ancient Egypt. The dusk of the desk and the dawn of the lawn. The momentum of mood and the gestation of depth. Thoughts and ideas flushed from the skulls archaeologists have found. A rib engraved with horses. Credit cards and dreams. The fauna of a vanished world. A tableau of marvelous beings.<br/><br />
People live in two worlds, a nebulous brochure of postponed aspirations and a narcotic flexibility. Inner world visions are more vivid than real life. They pulse with harmonicas and boulevards. Feathers for strange rituals.<br/><br />
Ceremony transcends the banality of socks. This is why candles and mirrors are so important. Dont let Texas get in the way of your asterisks and bagatelles. Texas is a state, just like oilcloth. If you look around you will see the flicker of shadows on a cavern wall inciting us to go outside and find their counterpart in a world of endless variegations and shifting vocabularies. The more things change the more they remain the same. Today there is a song in the jukebox whose jubilations are just as tawny and palliative as they were forty years ago. A cumbersome emotion still trying to worm its way out of the terrain of shadows and hesitations into the light of day, emotions yet to be discovered and apparitions tearing time into shreds of phantom confetti.<br/><br />
Devotion is an animal. It is the reason for nudes. We are but the servants of a world we cannot see, a world of light and joy, a surface gleaming like syrup freshly poured on a pancake. There is no complete reality without hearing it, tasting it, feeling it, weighing it, sewing it together with words and intuitions, circuitry and levers. Candy on a radio. It is vital to have something our senses can grasp and suck into our being, a lamp or a color, a ramification tasting of cod. The intangible pattern of reality adheres to our alphabet like twilight, thought inflated with noble gases.<br/><br />
The American frontier makes better sense on the other side of a patent misunderstanding. Imagine a town of pearls, a village of plot and story told in flashes of insight, the saga of a rugged individualist sparkling like pasties on a pair of colossal nipples, a torso perfect as a carrot and a background dripping with violins. An acute sense of the invisible made visible in symbols, iodine and pulleys, the smell of a garage, the bright succulence of words, patina, animus, stain, a sentence rough and frayed and hung obliquely on a towel rack. An afghan, a watermark, jewelry in a cedar bureau. Thats it. Thats what a story does. It fabricates an atmosphere then opens it with rain.<br/><br />
(First printed in First Intensity)<br/><br />
©2005 John Olson</p>
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		<title>Hey, The Weekend!</title>
		<link>http://www.earthrites.org/turfing/?p=3427</link>
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		<pubDate>Sat, 25 Mar 2006 20:50:00 +0000</pubDate>
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				<category><![CDATA[Uncategorized]]></category>

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		<description><![CDATA[Welcome the Weekend! Just a few announcements for the weekend&#8230; _________________ The Ace of Cups&#8230; The Ace of Cups shows is a symbol of possibility in the area of deep feelings, intimacy, attunement, compassion and love. In readings, it shows &#8230; <a href="http://www.earthrites.org/turfing/?p=3427">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p><img width='300' height='537' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/cuac.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
Welcome the Weekend!  Just a few announcements for the weekend&#8230;<br/><br />
<u>_________________</u><br/><br />
<a href="http://www.learntarot.com/ca.htm">The Ace of Cups&#8230;</a><br/><br />
The Ace of Cups shows is a symbol of possibility in the area of deep feelings, intimacy, attunement, compassion and love. In readings, it shows that a seed of emotional awareness has been planted in your life although you may not yet recognize it. When the seed sprouts, it could take almost any form. It might be an attraction, strong feeling, intuitive knowing, or sympathetic reaction. On the outside, it could be an offer, gift, opportunity, encounter or synchronistic event.<br/><br />
More At The Site&#8230;<br/><br />
<u>__________</u><br/><br />
On The Menu:<br/><br />
DJ Morgan on Earth Rites Tonight&#8230;<br/><br />
Video Links<br/><br />
Article: Whose Internet is it, anyway?<br/><br />
Poetry: Robert Graves<br/><br />
<u>_________</u><br/><br />
DJ Morgan is doing a show tonight at 6:00 PST..!  Tune in for a good time!<br/><br />
<img width='150' height='200' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/fnb.jpg' alt='' /><br/><br />
<br/><br />
<u>_________</u><br/><br />
Video Links<br/><br />
<a href="http://www1.matesofstate.com/vid/gj-goods.mov">Thank Goodness It&#8217;s The Weekend!&#8221;</a><br/><br />
<a href="http://www.chrisvalentines.com/projects/thawed_play_low.html">A Huge Thanks To Chaffyn for Pointing Us To: &#8220;Thawed America&#8221;</a><br/><br />
<a href="http://www.chrisvalentines.com/projects/anima_sol.html">Anima Sol&#8230;</a><br/><br />
<a href="http://video.google.com/videoplay?docid=-5267894961075966307">Baby Got Book&#8230; </a></a><br/><br />
<u>_____________</u><br/><br />
<a href="http://www.csmonitor.com/2006/0324/p08s02-comv.html">Whose Internet is it, anyway?</a><br/><br />
The Monitor&#8217;s View <br/><br />
The hot debate over &#8220;Net neutrality&#8221; has spilled beyond Internet chat rooms and into Congress. The concept that those who own the &#8220;pipes&#8221; can&#8217;t dictate what goes through them has made the Internet an engine for individual and economic growth. An Internet with gatekeepers threatens the Net&#8217;s creative soul. <br/><br />
A group of 70 organizations has sent a letter to Congress urging that it pass &#8220;meaningful and enforceable&#8221; Internet neutrality legislation. Among them are citizen groups, such as the Consumer Federation of America and the AARP, as well as the stars of the 21st-century Internet-based economy: Google, Microsoft, eBay, TiVo, and Yahoo.<br/><br />
<br/><br />
Sen. Ron Wyden (D) of Oregon has introduced legislation that would ban Internet service providers from setting up special &#8220;fast lane&#8221; higher-priced services or from blocking, degrading, altering, modifying, or changing the Internet traffic they handle.<br/><br />
Opposing them are big providers such as AT&amp;T and Verizon. They&#8217;d like to charge extra to those who don&#8217;t want to have their Internet traffic caught in the slow lane, as well as use that fast lane for products they create and own.<br/><br />
What&#8217;s the harm in that? Google surely has the cash to pay extra for premium service. But could Google, a tiny startup only a few years ago, have sprung up in an environment where the established search engines of the day could pay more to buy premium service? YouTube is a fledgling online company that already transmits some 30 million videos per day and is attracting attention. Would it get fair treatment if big TV and movie corporations can pay to have their video get special service?<br/><br />
Internet-based phone companies like Vonage and Skype have revolutionized the phone industry by offering calls over the Web at low cost. But AT&amp;T and Verizon eventually saw what they were doing and jumped in to offer those services, too. What&#8217;s to keep them from giving these little guys poor connections and expediting their own products on the fast lane?<br/><br />
&#8220;Net neutrality&#8221; simply means that data &#8211; a phone call, an e-mail, a video &#8211; can travel freely over the Internet without the interference of those who own parts of the pipeline. Those transmitting it shouldn&#8217;t discriminate as long as the content is legal and doesn&#8217;t damage the system.<br/><br />
The phone companies argue that competition between carriers will prevent abuses. If customers feel unfairly treated by one provider, they can switch to another.<br/><br />
But no such competition exists. A handful of cable TV and phone companies control the lion&#8217;s share of US broadband Internet access. Many consumers have no choice among broadband providers. The acquisition of Bell South by AT&amp;T, now under way, shows that competition is shrinking, not expanding.<br/><br />
If Congress fails to act, the only hope may be that neutrality advocates can open up a &#8220;third pipe&#8221; to homes, even if only in some key markets. That might create just enough competition to keep the cable-phone duopoly honest. That third pipe might be a municipal wireless (WiFi) network, another wireless system, or some future technology.<br/><br />
Pipeline owners shouldn&#8217;t choose winners and losers in the online marketplace. Tollbooths and gates are the last thing the Net needs.<br/><br />
<u>_________</u><br/><br />
Poetry: Robert Graves<br/><br />
<img width='140' height='141' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/ag8graves1.jpg' alt='' /><br/><br />
<br/><br />
THE FINDING OF LOVE<br/><br />
Pale at first and cold,<br/><br />
Like wizard&#8217;s lily-bloom<br/><br />
Conjured from the gloom,<br/><br />
Like torch of glow-worm seen<br/><br />
Through grasses shining green<br/><br />
By children half in fright,<br/><br />
Or Christmas candelelight<br/><br />
Flung on the outer snow,<br/><br />
Or tinsel stars that show<br/><br />
Their evening glory<br/><br />
With sheen of fairy story&#8211;<br/><br />
<br/><br />
Now with his blaze<br/><br />
Love dries the cobweb maze<br/><br />
Dew-sagged upon the corn,<br/><br />
He brings the flowering thorn,<br/><br />
Mayfly and butterfly,<br/><br />
And pigeons in the sky,<br/><br />
Robin and thrush,<br/><br />
And the long bulrush,<br/><br />
The cherry under the leaf,<br/><br />
Earth in a silken dress,<br/><br />
With end to grief,<br/><br />
With joy in steadfastness.<br/><br />
&#8212;-<br/><br />
TO BRING THE DEAD TO LIFE<br/><br />
To bring the dead to life<br/><br />
Is no great magic.<br/><br />
Few are wholly dead:<br/><br />
Blow on a dead man&#8217;s embers<br/><br />
And a live flame will start.<br/><br />
Let his forgotten griefs be now,<br/><br />
And now his withered hopes;<br/><br />
Subdue your pen to his handwriting<br/><br />
Until it prove as natural<br/><br />
To sign his name as yours.<br/><br />
Limp as he limped,<br/><br />
Swear by the oaths he swore;<br/><br />
If he wore black, affect the same;<br/><br />
If he had gouty fingers,<br/><br />
Be yours gouty too.<br/><br />
Assemble tokens intimate of him &#8211;<br/><br />
A ring, a hood, a desk:<br/><br />
Around these elements then build<br/><br />
A home familiar to<br/><br />
The greedy revenant.<br/><br />
So grant him life, but reckon<br/><br />
That the grave which housed him<br/><br />
May not be empty now:<br/><br />
You in his spotted garments<br/><br />
Shall yourself lie wrapped.<br/><br />
&#8212;&#8211;<br/><br />
Rhea<br/><br />
On her shut lids the lightning flickers,<br/><br />
Thunder explodes above her bed,<br/><br />
An inch from her lax arm the rain hisses;<br/><br />
Discrete she lies,<br/><br />
Not dead but entranced, dreamlessly<br/><br />
With slow breathing, her lips curved<br/><br />
In a half-smile archaic, her breast bare,<br/><br />
Hair astream.<br/><br />
The house rocks, a flood suddenly rising<br/><br />
Bears away bridges: oak and ash<br/><br />
Are shivered to the roots &#8211; royal green timber.<br/><br />
She nothing cares.<br/><br />
(Divine Augustus, trembling at the storm,<br/><br />
Wrapped sealskin on his thumb; divine Gaius<br/><br />
Made haste to hide himself in a deep cellar,<br/><br />
Distraught by fear.)<br/><br />
Rain, thunder, lightning: pretty children.<br/><br />
&#8220;Let them play,&#8221; her mother-mind repeats;<br/><br />
&#8220;They do no harm, unless from high spirits<br/><br />
Or by mishap.&#8221;<br/><br />
&#8212;&#8212;&#8212;&#8211;<br/><br />
Have a Good Weekend!<br/><br />
<img width='288' height='450' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/ceres.jpg' alt='' /></p>
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		<title>The Taoist on The Celtic Fringe&#8230;</title>
		<link>http://www.earthrites.org/turfing/?p=3426</link>
		<comments>http://www.earthrites.org/turfing/?p=3426#comments</comments>
		<pubDate>Thu, 23 Mar 2006 17:27:32 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

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		<description><![CDATA[Nice stuff for Friday, I hope you have a good weekend. Elliot is putting on a show with BlueTech as well as Fractalien (Mauricio) I hear it is going to be quite the show! Talk Later, Gwyllm _______ (Brigit) Two &#8230; <a href="http://www.earthrites.org/turfing/?p=3426">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>Nice stuff for Friday, I hope you have a good weekend.  Elliot is putting on a show with BlueTech as well as Fractalien (Mauricio)  I hear it is going to be quite the show!<br/><br />
Talk Later,<br/><br />
Gwyllm<br/><br />
<u>_______</u><br/><br />
(Brigit)<br/><br />
<img width='270' height='500' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Gaudenzi-Brigit.JPG' alt='' />Two Ancient Blessings on Your Friday:<br/><br />
God to enfold me,<br/><br />
God to surround me,<br/><br />
God in my speaking,<br/><br />
God in my thinking.<br/><br />
God in my sleeping,<br/><br />
God in my waking,<br/><br />
God in my watching,<br/><br />
God in my hoping.<br/><br />
God in my life,<br/><br />
God in my lips,<br/><br />
God in my soul,<br/><br />
God in my heart.<br/><br />
God in my sufficing,<br/><br />
God in my slumber,<br/><br />
God in mine ever-living soul,<br/><br />
God in mine eternity.<br/><br />
- carmina gadelica<br/><br />
&#8212;&#8212;-<br/><br />
Deep peace of the running wave to you.<br/><br />
Deep peace of the flowing air to you.<br/><br />
Deep peace of the quiet earth to you.<br/><br />
Deep peace of the shining stars to you.<br/><br />
Deep peace of the infinite peace to you.<br/><br />
<u>___________</u><br/><br />
On The Menu:<br/><br />
The Links<br/><br />
The Article: Taoism by Alan Watts<br/><br />
Poetry: From The Celtic Fringe<br/><br />
Artwork:  A Celtic Tarot/ Giacinto Gaudenzi<br/><br />
<u>____________</u><br/><br />
The Links:<br/><br />
<a href="http://www.thesmokinggun.com/archive/0322061cheney1.html">Dick Cheney, Rock Star&#8230;</a><br/><br />
<a href="http://news.yahoo.com/s/space/20060322/sc_space/whatmakesaleftymythsandmysteriespersist;_ylt=Ap25P3VBN48rTVttajxCaaNeW7oF;_ylu=X3oDMTBiMW04NW9mBHNlYwMlJVRPUCUl">I&#8217;ll hand it to you, I can relate: What Makes a Lefty: Myths and Mysteries Persist </a><br/><br />
<a href="http://www.cnn.com/2006/US/03/22/nyc.coyote/index.html"> Wily coyote caught in Central Park</a><br/><br />
<a href="http://www.denverpost.com/news/ci_3629742">Activist sent to Adams jail for refusing to remove shirt</a><br/><br />
<a href="http://motherjones.com/news/exhibit/2006/03/intellectual_property.html">Intellectual Property Run Amok</a><br/><br />
<u>____________</u><br/><br />
Taoism<br/><br />
by Alan Watts<br/><br />
<img width='242' height='186' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/alan_watts.jpg' alt='' />In order to go into Taoism at all, we must begin by being in the frame of mind in which it can be understood. You cannot force yourself into this frame of mind, anymore than you can smooth disturbed water with your hand. But let&#8217;s say that our starting point is that we forget what we know, or think we know, and that we suspend judgment about practically everything, returning to what we were when we were babies when we had not yet learned the names or the language. And in this state, although we have extremely sensitive bodies and very alive senses, we have no means of making an intellectual or verbal commentary on what is going on.<br/><br />
You are just plain ignorant, but still very much alive, and in this state you just feel what is without calling it anything at all. You know nothing at all about anything called an external world in relation to an internal world. You don&#8217;t know who you are, you haven&#8217;t even the idea of the word you or I&#8211; it is before all that. Nobody has taught you self control, so you don&#8217;t know the difference between the noise of a car outside and a wandering thought that enters your mind- they are both something that happens. You don&#8217;t identify the presence of a thought that may be just an image of a passing cloud in your mind&#8217;s eye or the passing automobile; they happen. Your breath happens. Light, all around you, happens. Your response to it by blinking happens.<br/><br />
So, on one hand you are simply unable to do anything, and on the other there is nothing you are supposed to do. Nobody has told you anything to do. You are completely unable to do anything but be aware of the buzz. The visual buzz, the audible buzz, the tangible buzz, the smellable buzz&#8211; all around the buzz is going on. Watch it. Don&#8217;t ask who is watching it; you have no information about that yet. You don&#8217;t know that it requires a watcher for something to be watched. That is somebody&#8217;s idea; but you don&#8217;t know that.<br/><br />
Lao-tzu says, &#8220;The scholar learns something every day, the man of tao unlearns something every day, until he gets back to non-doing.&#8221; Just simply, without comment, without an idea in your head, be aware. What else can you do? You don&#8217;t try to be aware; you are. You will find, of course, that you can not stop the commentary going on inside your head, but at least you can regard it as interior noise. Listen to your chattering thoughts as you would listen to the singing of a kettle.<br/><br />
We don&#8217;t know what it is we are aware of, especially when we take it altogether, and there&#8217;s this sense of something going on. I can&#8217;t even really say &#8216;this,&#8217; although I said &#8216;something going on.&#8217; But that is an idea, a form of words. Obviously I couldn&#8217;t say something is going on unless I could say something else isn&#8217;t. I know motion by contrast with rest, and while I am aware of motion I am also aware of at rest. So maybe what&#8217;s at rest isn&#8217;t going and what&#8217;s in motion is going, but I won&#8217;t use that concept then because in order for it to make sense I have to include both. If I say here it is, that excludes what isn&#8217;t, like space. If I say this, it excludes that, and I am reduced to silence. But you can feel what I am talking about. That&#8217;s what is called tao, in Chinese. That&#8217;s where we begin.<br/><br />
Tao means basically &#8220;way&#8221;, and so &#8220;course&#8221;; the course of nature. Lao-tzu said the way of the functioning of the tao is &#8220;so of itself&#8221;; that is to say it is spontaneous. Watch again what is going on. If you approach it with this wise ignorance, you will see that you are witnessing a happening. In other words, in this primal way of looking at things there is no difference between what you do, on the one hand, and what happens to you on the other. It is all the same process. Just as your thought happens, the car happens outside, and so the clouds and the stars.<br/><br />
When a Westerner hears that he thinks this is some sort of fatalism or determinism, but that is because he still preserves in the back of his mind two illusions. One is that what is happening is happening to him, and therefore he is the victim of circumstances. But when you are in primal ignorance there is no you different from what is happening, and therefore it is not happening to you. It is just happening. So is &#8220;you&#8221;, or what you call you, or what you will later call you. It is part of the happening, and you are part of the universe, although strictly speaking the universe has no parts. We only call certain features of the universe parts. However you can&#8217;t disconnect them from the rest without causing them to be not only non-existent, but to never to have existed at all.<br/><br />
When a one experiences oneself and the universe happening together, the other illusion one is liable to have is that it is determined in the sense that what is happening now follows necessarily from what happened in the past. But you don&#8217;t know anything about that in your primal ignorance. Cause and effect? Why obviously not, because if you are really naive you see the past is the result of what is happening now. It goes backwards into the past, like a wake goes backwards from a ship. All the echoes are disappearing finally, they go away, and away, and away. And it is all starting now. What we call the future is nothing, the great void, and everything comes out of the great void. If you shut your eyes, and contemplate reality only with your ears, you will find there is a background of silence, and all sounds are coming out of it. They start out of silence. If you close your eyes, and just listen, you will observe the sounds came out of nothing, floated off, and off, stopped being a sonic echo, and became a memory, which is another kind of echo. It is very simple; it all begins now, and therefore it is spontaneous. It isn&#8217;t determined; that is a philosophical notion. Nor is it capricious; that&#8217;s another philosophical notion. We distinguish between what is orderly and what is random, but of course we don&#8217;t really know what randomness is. What is &#8216;so-of-itself,&#8217; sui generis in Latin, means coming into being spontaneously on its own accord, and that, incidentally, is the real meaning of virgin birth.<br/><br />
That is the world, that is the tao, but perhaps that makes us feel afraid. We may ask, &#8220;If all that is happening spontaneously, who&#8217;s in charge? I am not in charge, that is pretty obvious, but I hope there is God or somebody looking after all this.&#8221; But why should there be someone looking after it, because then there is a new worry that you may not of thought of, which is, &#8220;Who takes care of the caretaker&#8217;s daughter while the caretaker is busy taking care?&#8221; Who guards the guards? Who supervises the police? Who looks after God? You may say &#8220;God doesn&#8217;t need looking after&#8221; Oh? Well, nor does this.<br/><br />
The tao is a certain kind of order, and this kind of order is not quite what we call order when we arrange everything geometrically in boxes, or in rows. That is a very crude kind of order, but when you look at a plant it is perfectly obvious that the plant has order. We recognize at once that is not a mess, but it is not symmetrical and it is not geometrical looking. The plant looks like a Chinese drawing, because they appreciated this kind of non-symmetrical order so much that it became an integral aspect of their painting. In the Chinese language this is called li, and the character for li means the markings in jade. It also means the grain in wood and the fiber in muscle. We could say, too, that clouds have li, marble has li, the human body has li. We all recognize it, and the artist copies it whether he is a landscape painter, a portrait painter, an abstract painter, or a non-objective painter. They all are trying to express the essence of li. The interesting thing is, that although we all know what it is, there is no way of defining it. Because tao is the course, we can also call li the watercourse, and the patterns of li are also the patterns of flowing water. We see those patterns of flow memorialized, as it were, as sculpture in the grain in wood, which is the flow of sap, in marble, in bones, in muscles. All these things are patterned according to the basic principles of flow. In the patterns of flowing water you will all kind of motifs from Chinese art, immediately recognizable, including the S-curve in the circle of yang-yin.<br/><br />
So li means then the order of flow, the wonderful dancing pattern of liquid, because Lao-tzu likens tao to water:<br/><br />
The great tao flows everywhere, to the left and to the right, It loves and nourishes all things, but does not lord it over them.<br/><br />
For as he comments elsewhere, water always seeks the lowest level, which men abhor, because we are always trying to play games of one-upmanship, and be on top of each other. But Lao-tzu explains that the top position is the most insecure. Everybody wants to get to the top of the tree, but then if they do the tree will collapse. That is the fallacy of American society.<br/><br />
Lao-tzu says the basic position is the most powerful, and this we can see at once in Judo, or in Aikido. These are self-defensive arts where you always get underneath the opponent, so he falls over you if he attacks you. The moment he moves to be aggressive you go either lower than he is, or in a smaller circle than he is moving. And you have spin, if you know Aikido. You are always spinning, and you know how something spinning exercises centrifugal force, and if someone comes into your field of centrifugal force he the gets flung out, but by his own bounce. It is very curious.<br/><br />
So, therefore, the watercourse way is the way of tao. Now, that seems to white Anglo-Saxon Protestants, lazy, spineless, and altogether passive. I am always being asked when I talk about things, &#8220;If people did what you suggest wouldn&#8217;t they become terribly passive?&#8221; Well, from a superficial point of view I would suggest that a certain amount of passivity would be an excellent corrective for our kind of culture because we are always creating trouble by doing good to other people. We wage wars for other peoples benefit, and attempt to help those living in &#8220;underdeveloped&#8221; counties, not realizing that in the process we may destroy their way of life. Economies and cultures that have coexisted in ecological balance for thousands of years have been disrupted all around the world, with often disastrous results.<br/><br />
<u>_____________</u><br/><br />
Poetry: From The Celtic Fringe<br/><br />
(Niam)<br/><br />
<img width='203' height='375' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Gaudenzi-Niam.JPG' alt='' /><br/><br />
<br/><br />
<br/><br />
Of all the Poetry that I have published, I am drawn to the Celtic and Taoist works&#8230; Hence my little come on in the title of todays&#8217; Edition.  So un-alike, yet both producing the exstatic state when reading them&#8230;<br/><br />
<br/><br />
LORD DUNSANY<br/><br />
<img width='246' height='325' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/dunsany.jpg' alt='' /><br/><br />
<br/><br />
                            The Return of Song.<br/><br />
&#8220;The swans are singing again,&#8221; said to one another the gods. And looking downwards, for my dreams had taken me to some fair and far Valhalla, I saw below me an iridescent bubble not greatly larger than a star shine beautifully but faintly, and up and up from it looking larger and larger came a flock of white, innumerable swans, singing and singing and singing, till it seemed as though even the gods were wild ships swimming in music.<br/><br />
&#8220;What is it?&#8221; I said to one that was humble among the gods.<br/><br />
&#8220;Only a world has ended,&#8221; he said to me, &#8220;and the swans are coming back to the gods returning the gift of song.&#8221;<br/><br />
&#8220;A whole world dead!&#8221; I said.<br/><br />
&#8220;Dead,&#8221; said he that was humble among the gods. &#8220;The worlds are not for ever; only song is immortal.&#8221;<br/><br />
&#8220;Look I look!&#8221; he said.   &#8220;There will be a new one soon.&#8221;<br/><br />
And I looked and saw the larks, going down from the gods.<br/><br />
&#8212;&#8212;&#8212;&#8212; <br/><br />
AGNES MURE MACKENZIE<br/><br />
Aignish on the Machair.<br/><br />
When day and night are over,<br/><br />
And the World is done with me,<br/><br />
Oh carry me West and lay me<br/><br />
In Aignish by the Sea.<br/><br />
And never heed me lying<br/><br />
Among the ancient dead,<br/><br />
Beside the white sea breakers<br/><br />
And sand-drift overhead.<br/><br />
The grey gulls wheeling ever,<br/><br />
And the wide arch of sky,<br/><br />
On Aignish on the Machair,<br/><br />
And quiet there to lie&#8230;.<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8212;<br/><br />
NEIL MUNRO<br/><br />
<img width='220' height='325' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/nm1.jpg' alt='' /><br/><br />
<br/><br />
Fingal&#8217;s Weeping.<br/><br />
Because they were so brave and young<br/><br />
Who now are sleeping,<br/><br />
His old heart wrung, his harp unstrung,<br/><br />
Fingal&#8217;s a-weeping.<br/><br />
There&#8217;s warble of waters at morning in Etive glen,<br/><br />
And the mists are flying ;<br/><br />
Chuckle of Spring in the wood, on the moor, on the ben,<br/><br />
No heed for their dying!<br/><br />
So Fingal&#8217;s weeping the young brave sleeping,<br/><br />
Fingal&#8217;s weeping.<br/><br />
They&#8217;ll be forgot in Time,-forgot!<br/><br />
Time that goes sweeping;<br/><br />
The wars they fought remembered not,<br/><br />
And Fingal&#8217;s weeping.<br/><br />
Hearken for voices of sorrow for them in the forest den<br/><br />
Where once they were rovers&#8211;<br/><br />
Only the birds of the wild at their building again,<br/><br />
Whispering of lovers!<br/><br />
So Fingal&#8217;s weeping, his old grief keeping,<br/><br />
Fingal&#8217;s weeping.<br/><br />
They should be mourned by the ocean wave<br/><br />
Round lone isles creeping,<br/><br />
But the laughing wave laments no grave,<br/><br />
And Fingal&#8217;s weeping.<br/><br />
Morven and Moidart, glad, gallant and gay in the sun,<br/><br />
Rue naught departed;<br/><br />
The moon and the stars shine out when the day is done,<br/><br />
Cold, stony-hearted,<br/><br />
And Fingal&#8217;s weeping war&#8217;s red reaping,<br/><br />
Fingal&#8217;s weeping!<br/><br />
<u>______</u><br/><br />
(Emer)<br/><br />
<img width='216' height='400' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Gaudenzi-Emer.JPG' alt='' /></p>
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		<title>A Day in the Life&#8230;. and a bit of Idries Shah</title>
		<link>http://www.earthrites.org/turfing/?p=3425</link>
		<comments>http://www.earthrites.org/turfing/?p=3425#comments</comments>
		<pubDate>Thu, 23 Mar 2006 08:01:00 +0000</pubDate>
		<dc:creator>admin</dc:creator>
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		<description><![CDATA[Trying out another style on the Web-Log, feedback appreciated. Prefer this, or the old way? Let me know! So it has been one of those days (this is Wednesday night) Woke up feeling a bit worse for wear. Rolled out &#8230; <a href="http://www.earthrites.org/turfing/?p=3425">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p><img width='253' height='400' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/islam3.JPG' alt='' />Trying out another style on the Web-Log, feedback appreciated.  Prefer this, or the old way?  Let me know!<br/><br />
So it has been one of those days (this is Wednesday night)  Woke up feeling a bit worse for wear.  Rolled out of bed, forgot to post people about the Blog and hurried off to work.  It seems like everything is moving at a furious rate.  To the Post Office, to the Paint Store, hurry to the customers house&#8230;<br/><br />
Ah,  Allergy medicine.  Breathing again, I lock myself in a room for 6 hours taping and painting primer, with just a few jaunts out&#8230;  I had taken my Seamus Heaney book along in case I get a chance to read a poem at lunch, no joy there, but a nice afternoon  with a wave from a passing Suzanne G. as we sit and eat in our Toyota&#8230;  I sit and watch the traffic going by&#8230;<br/><br />
On the way home we see Andrew Firpo.  He jumps in the Toyota, comes over to our house.  He has been out applying for work, and was full of joy over a poem he had posted earlier in the day to ER.  He runs around the house, happy as a puppy, and dissapears out the door.  <br/><br />
Rowan came home with a cold and kinda holes up in his room.  I made him drink some OSHA root extract.  I have never seen him make a face like that, but knowing the taste of it, I can&#8217;t blame him&#8230; 8o(<br/><br />
I turn ER Radio on and do the dishes as Mary gets dinner going.  We have a glass of wine, laughing and talking before we settle in for dinner and then the evening&#8230; Catch a strange little film on the DVD.. &#8220;The Thief Lord&#8221;, a strange little adventure set in Venice Italy.   Rowan wanders off and  dosses out, and after I finish typing these lines&#8230;heading there as well&#8230;<br/><br />
A big hello to all of you.<br/><br />
Gwyllm<br/><br />
<u>_________</u><br/><br />
On The Menu:<br/><br />
The Links&#8230; <br/><br />
On Idries Shah&#8230; Extracts from his works.<br/><br />
Poetry: Persian and Turk, Sanai from Persia, and Yunus Emre from Turkey <br/><br />
Illustrations&#8230; stray bits from Turkey, Persia&#8230;<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8212;&#8211;<br/><br />
The Links&#8230;<br/><br />
Ever have one of those days where you just can&#8217;t figure life out?<br/><br />
<a href="http://youtube.com/watch?v=4cSRpu7bI04&amp;search=crazy%20dog">Rowan Thought You Should See This&#8230;</a><br/><br />
<a href="<br/><br />
http://video.google.com/videoplay?docid=-5503582578132361295&amp;q=animusic&#8221;>Vera Sent this along&#8230; excellent animation!</a><br/><br />
<a href="http://news.bbc.co.uk/1/hi/england/coventry_warwickshire/4829618.stm">The Birds!!! The Birds!!!!</a><br/><br />
&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;-<br/><br />
And Now, a few messages from Idries Shah&#8230;<br/><br />
<img width='400' height='267' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Idries_Shah.jpg' alt='' /><br/><br />
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Listen<br/><br />
Idries Shah<br/><br />
Listen to a friend, and hear a distorted idea of yourself.<br/><br />
Listen to your enemy, and also hear something distorted.<br/><br />
Friendship is to help us survive and to strengthen us.<br/><br />
Opposition makes us stronger.<br/><br />
When we have survived and have been strengthened &#8211; there<br/><br />
is another version than that of the friend or of the enemy.<br/><br />
This is the Higher Vision.<br/><br />
The value of the Dwelling lies in the Dweller. <br/><br />
&#8212;&#8212;&#8212;<br/><br />
Quotes from &#8216;A Perfumed Scorpion&#8217;<br/><br />
Idries Shah<br/><br />
Hindsight shows how often yesterday&#8217;s so-called truth may become today&#8217;s absurdity. Real ability is to respect relative truth without damaging oneself by refusing to realize that it will be superseded. When you observe that today&#8217;s controversies often reveal not relevance but the clash of the untaught with the wrongly taught, and when you can endure this knowledge without cynicism, as a lover of humankind, greater compensations will be open to you than a sense of your own importance or satisfaction in thinking about the unreliability of others.<br/><br />
&#8212;&#8212;&#8212;&#8211;<br/><br />
Quotes from &#8220;The Commanding Self&#8221;<br/><br />
by Idries Shah<br/><br />
Nowadays, few people contest the importance of knowing about conditioning in order to examine belief-systems. Why, therefore, is it so difficult to communicate with so many people along these lines? The answer is very simple. We are at a stage in understanding human behaviour analogous to that which obtained when people began to try to talk of chemistry to those who were fixated upon the hope of untold wealth (or, sometimes, spiritual enlightenment) through alchemy. Like the alchemist or those who want easy riches, people want dramatic inputs (emotional stimuli, excitement, reassurance, authority-figures and the rest) rather than knowledge.<br/><br />
It is only when the desire for knowledge and understanding becomes as effective as the craving for emotional stimulus that the individual becomes accessible to change, to knowledge, to more than a very little understanding.<br/><br />
So learning must be preceded by the capacity to learn. THAT, in turn, comes about at least in part by right attitude. And THAT, again, is where the would-be learner has to exercise effort.<br/><br />
&#8212;&#8211;<br/><br />
Surely there is not, cannot be, any better proof of imagination confused with real experience, than something which happened to me during a tour of holy places in the Middle East.<br/><br />
I was with a party of very devout people belonging to a certain faith, we need not say which one. They were visiting places reputed for their spiritual history and atmosphere, mostly belonging to another religious tradition.<br/><br />
Their guide was new to the job. To help matters, he read in detail from a Michelin guide as we went from place to place. &#8216;Here martyrs were killed &#8230;. Here is the site of the cell of a certain holy monk &#8230;. Here such-and-such a person had a holy vision &#8230;.&#8217;<br/><br />
Every single time the devotees stood respectfully, showing every sign of appreciating the deep spiritual feelings which suffused the places &#8230;.<br/><br />
Then, one day, we were taken to a site where the guide read out about the horrors which had been perpetrated there, how a certain tyrant had murdered scores of good men of God, and how the whole area was reputed to be cursed. All shivered and eagerly discussed how they felt the &#8216;very essence of evil&#8217; surrounding them.<br/><br />
They were still exchanging accounts of their own bloodcurdling experiences at the hotel that evening when the guide shamefacedly called us together in the foyer and admitted that he had been mistakenly reading from the wrong page. In spite of the &#8216;very essence of evil&#8217; which all had experienced, we had in fact been standing in the middle of a burial-place of saints &#8230;. <br/><br />
&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8211;<br/><br />
<img width='205' height='332' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/ShahTimePhi.jpeg' alt='' />False masters in Sufism&#8230;.<br/><br />
As soon as possible this teacher [should dismiss] the disciple, who becomes his own man of wisdom, and then he continues his self-work.<br/><br />
False masters in Sufism, as everywhere else, have not been few. So the Sufis are left with the strange situation that whereas the false teacher may appear to be genuine (because he takes pains to appear what the disciple wants him to be), the true Sufi is often not like what the undiscriminating and untrained Seeker thinks a Sufi should be like.<br/><br />
&#8230; The false teacher will pay great attention to appearance, and will know how to make the Seeker think that he is a great man, that he understands him, that he has great secrets to reveal.<br/><br />
&#8230; Sufism is something that happens to a person, not something which is given to him. The false teacher will keep his followers around him all the time, will not tell them that they are being given a training which must end as soon as possible, [and will not give them the opportunity to] taste their development themselves and carry on as fulfilled people. <br/><br />
<u>_______________</u><br/><br />
Idries Shah &#8211; Died London, November 23, 1996<br/><br />
Excerpt from the obituary in the London Daily Telegraph<br/><br />
&#8230; Doris Lessing writes: I met Idries Shah because of The Sufis, which seemed to me the most surprising book I had read, and yet it was as if I had been waiting to read just that book all my life. It is a cliché to say that such and such a book changed one&#8217;s life, but that book changed mine. That was in 1964. It is a book that gives up more of itself every time you read it, and this is true of his other books, which all together make up a phenomenon like nothing else in our time, a map of Sufi living, learning, thinking. If I emphasise the books, it is because they are the evident legacy of this man&#8217;s life, and available to anyone. He used to say he had never been asked a question whose answer is not in his books.<br/><br />
 He was a good friend to me, and my teacher. It is not easy to sum up 30 odd years of learning under a Sufi teacher, for it has been a journey with surprises all the way, a process of shedding illusions and preconceptions. One way of putting it could be that it brings to life the familiar words, the set phrases, the &#8220;labels&#8221; used by all the mystics. Shah remarked that &#8220;God is Love&#8221; can be words scrawled on a placard carried by an old tramp in the street, or the revelation of the greatest truth, with a thousand changes of meaning in between, and it is the thousand changes that are the experience of the learner.<br/><br />
 In one aspect of his life he was a bridge between cultures, like his father the Sirdar Ikbal Ali Shah, at home in the East and the West. Shah was brought up as a Sunni Moslem. Not the least of his contributions to our culture has been to let us hear in this time of the wild Moslem extremism, the voice of moderate and liberal Islam.<br/><br />
 He was a many-sided man, knowing a great deal about a variety of subjects, and that meant that listening to him was an education in more ways than one. He was the wittiest person I expect ever to meet. He was kind. He was generous. He would not like these encomiums, for he was a modest man, saying, in the Sufi phrase, &#8220;Don&#8217;t look so much at my face, but take what is in my hand.&#8221; He meant, &#8220;I am offering you something unique, take advantage of it.&#8221;<br/><br />
 He did not admire the sometimes tricky and flashy ways of our culture. &#8220;I am an old-fashioned man,&#8221; he might say, linking himself with more honourable times.<br/><br />
 I can think of no other person of whom I could say, simply, he was honourable, and be understood, by people who knew him, exactly in the sense I mean it: here was someone whose standards and values were far from what we are used to now.<br/><br />
<u>_______________</u><br/><br />
Poetry: Persian &amp;amp; Turk&#8230; Two Sufi&#8217;s speak across the Oceans of time&#8230; <br/><br />
Sanai from Persia, and Yunus Emre from Turkey&#8230;<br/><br />
<img width='206' height='375' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/ek9858.jpg' alt='' /><br/><br />
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Sanai (1118-1152) (Abû&#8217;l-Majd Majdûd b. Adam Sanâ&#8217;î) is revered as one of the first great mystical poets of Persia.  He produced many lyrical poems and a religious epic, The Walled Garden of Truth or the Enclosed Garden of Truth  (The HADîQATU&#8217; L-HAQîQAT).<br/><br />
Don&#8217;t speak of your suffering &#8212; He is speaking.<br/><br />
Don&#8217;t look for Him everywhere &#8212; He&#8217;s looking for you.<br/><br />
An ant&#8217;s foot touches a leaf, He senses it;<br/><br />
A pebble shifts in a streambed, He knows it.<br/><br />
If there&#8217;s a worm hidden deep in a rock,<br/><br />
He&#8217;ll know its body, tinier than an atom,<br/><br />
The sound of its praise, its secret ecstasy &#8211;<br/><br />
All this He knows by divine knowing.<br/><br />
He has given the tiniest worm its food;<br/><br />
He has opened to you the Way of the Holy Ones.<br/><br />
&#8212;&#8212;&#8211;<br/><br />
&#8216;The Puzzle&#8217;<br/><br />
Someone who keeps aloof from suffering<br/><br />
is not a lover. I choose your love<br/><br />
above all else. As for wealth<br/><br />
if that comes, or goes, so be it.<br/><br />
Wealth and love inhabit separate worlds.<br/><br />
But as long as you live here inside me,<br/><br />
I cannot say that I am suffering. <br/><br />
&#8212;&#8212;&#8212;-<br/><br />
&#8216;The Way of the Holy Ones&#8217;<br/><br />
Don&#8217;t speak of your suffering &#8212; He is speaking.<br/><br />
Don&#8217;t look for Him everywhere &#8212; He&#8217;s looking for you.<br/><br />
An ant&#8217;s foot touches a leaf, He senses it;<br/><br />
A pebble shifts in a streambed, He knows it.<br/><br />
If there&#8217;s a worm hidden deep in a rock,<br/><br />
He&#8217;ll know its body, tinier than an atom,<br/><br />
The sound of its praise, its secret ecstasy &#8211;<br/><br />
All this He knows by divine knowing.<br/><br />
He has given the tiniest worm its food;<br/><br />
He has opened to you the Way of the Holy Ones.<br/><br />
translation by Andrew Harvey and Eryk Hanut &#8211; &#8216;Perfume of the Desert&#8217; <br/><br />
&#8212;&#8212;&#8211;<br/><br />
Those unable to grieve,<br/><br />
or to speak of their love,<br/><br />
or to be grateful, those<br/><br />
who can&#8217;t remember God<br/><br />
as the source of everything,<br/><br />
might be described as a vacant wind,<br/><br />
or a cold anvil, or a group<br/><br />
of frightened old people.<br/><br />
Say the Name. Moisten your tongue<br/><br />
with praise, and be the spring ground,<br/><br />
waking. Let your mouth be given<br/><br />
its gold-yellow stamen like the wild rose&#8217;s.<br/><br />
As you fill with wisdom,<br/><br />
and your heart with love,<br/><br />
there&#8217;s no more thirst.<br/><br />
There&#8217;s only unselfed patience<br/><br />
waiting on the doorsill, a silence<br/><br />
which doesn&#8217;t listen to advice<br/><br />
from people passing in the street.<br/><br />
 &#8212;&#8212;&#8212;<br/><br />
Yunus Emre &#8211; AD1240-1241 to 1320-21.  Yunus&#8217; poetry made a great impact on Turkish culture.<br/><br />
<img width='150' height='207' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/image003.gif' alt='' /><br/><br />
<br/><br />
 <br/><br />
The drink sent down from Truth, <br/><br />
we drank it, glory be to God. <br/><br />
And we sailed over the Ocean of Power, <br/><br />
glory be to God.<br/><br />
Beyond those hills and oak woods, <br/><br />
beyond those vineyards and gardens, <br/><br />
we passed in health and joy, glory be to God. <br/><br />
We were dry, but we moistened. <br/><br />
We grew wings and became birds, <br/><br />
we married one another and flew, <br/><br />
glory be to God.<br/><br />
To whatever lands we came, <br/><br />
in whatever hearts, in all humanity, <br/><br />
we planted the meanings Taptuk taught us, <br/><br />
glory be to God.<br/><br />
Come here, let&#8217;s make peace, <br/><br />
let&#8217;s not be strangers to one another. <br/><br />
We have saddled the horse <br/><br />
and trained it, glory be to God.<br/><br />
We became a trickle that grew into a river. <br/><br />
We took flight and drove into the sea, <br/><br />
and then we overflowed, glory be to God. <br/><br />
We became servants at Taptuk&#8217;s door. <br/><br />
Poor Yunus, raw and tasteless, <br/><br />
finally got cooked, glory be to God.<br/><br />
translated by Kabir Helminski and Refik Algan &#8211; &#8216;The Drop That Became Sea&#8217;<br/><br />
&#8212;&#8212;&#8212;&#8212;-<br/><br />
Ask those who know, <br/><br />
what&#8217;s this soul within the flesh? <br/><br />
Reality&#8217;s own power. <br/><br />
What blood fills these veins?<br/><br />
Thought is an errand boy,<br/><br />
fear a mine of worries. <br/><br />
These sighs are love&#8217;s clothing. <br/><br />
Who is the Khan on the throne?<br/><br />
Give thanks for His unity. <br/><br />
He created when nothing existed. <br/><br />
And since we are actually nothing, <br/><br />
what are all of Solomon&#8217;s riches?<br/><br />
Ask Yunus and Taptuk <br/><br />
what the world means to them.. <br/><br />
The world won&#8217;t last. <br/><br />
What are You? What am I?<br/><br />
translated by Kabir Helminski and Refik Algan &#8211; &#8216;The Drop That Became Sea&#8217;<br/><br />
&#8212;&#8212;-<br/><br />
We entered the house of realization, <br/><br />
we witnessed the body.<br/><br />
The whirling skies, the many-layered earth,<br/><br />
the seventy-thousand veils, <br/><br />
we found in the body.<br/><br />
The night and the day, the planets, <br/><br />
the words inscribed on the Holy Tablets,<br/><br />
the hill that Moses climbed, the Temple,<br/><br />
and Israfil&#8217;s trumpet, we observed in the body. <br/><br />
Torah, Psalms, Gospel, Quran- <br/><br />
what these books have to say, <br/><br />
we found in the body. <br/><br />
Everybody says these words of Yunus <br/><br />
are true. Truth is wherever you want it.<br/><br />
We found it all within the body.<br/><br />
translated by Kabir Helminski and Refik Algan &#8211; &#8216;The Drop That Became Sea&#8217;<br/><br />
&#8212;&#8212;&#8212;<br/><br />
I am before, I am after<br/><br />
The soul for all souls all the way.<br/><br />
I&#8217;m the one with a helping hand<br/><br />
Ready for those gone wild, astray.<br/><br />
I made the ground flat where it lies,<br/><br />
On it I had those mountains rise,<br/><br />
I designed the vault of the shies,<br/><br />
For I hold all things in my sway.<br/><br />
To countless lovers I have been<br/><br />
A guide for faith and religion.<br/><br />
I am sacrilege in men&#8217;s hearts<br/><br />
Also the true faith and Islam&#8217;s way.<br/><br />
I make men love peace and unite;<br/><br />
Putting down the black words on white,<br/><br />
I wrote the four holy books right<br/><br />
I&#8217;m the Koran for those who pray.<br/><br />
It&#8217;s not Yunus who says all this:<br/><br />
It speaks its own realities:<br/><br />
To doubt this would be blasphemous:<br/><br />
&#8220;I&#8217;m before-I&#8217;m after,&#8221; I say<br/><br />
&#8212;&#8212;<br/><br />
Your love has wrested me away from me,<br/><br />
You&#8217;re the one I need, you&#8217;re the one I crave.<br/><br />
Day and night I burn, gripped by agony,<br/><br />
You&#8217;re the one I need, you&#8217;re the one I crave.<br/><br />
I find no great joy in being alive,<br/><br />
If I cease to exist, I would not grieve,<br/><br />
The only solace I have is your love,<br/><br />
You&#8217;re the one I need, you&#8217;re the one I crave.<br/><br />
Lovers yearn for you, but your love slays them,<br/><br />
At the bottom of the sea it lays them,<br/><br />
It has God&#8217;s images-it displays them;<br/><br />
You&#8217;re the one I need, you&#8217;re the one I crave.<br/><br />
Let me drink the wine of love sip by sip,<br/><br />
Like Mecnun, live in the hills in hardship,<br/><br />
Day and night, care for you holds me in its grip,<br/><br />
You&#8217;re the one I need, you&#8217;re the one I crave.<br/><br />
Even if, at the end, they make me die<br/><br />
And scatter my ashes up to the shy,<br/><br />
My pit would break into this outcry:<br/><br />
You&#8217;re the one I need, you&#8217;re the one I crave.<br/><br />
&#8220;Yunus Emre the mystic&#8221; is my name,<br/><br />
Each passing day fans and rouses my flame,<br/><br />
What I desire in both worlds in the same:<br/><br />
You&#8217;re the one I need, you&#8217;re the one I crave.<br/><br />
<u>______________</u><br/><br />
<img width='339' height='449' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/tporc1.jpg' alt='' /></p>
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		<title>Visiting Sufism&#8230;</title>
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		<pubDate>Wed, 22 Mar 2006 08:01:00 +0000</pubDate>
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		<description><![CDATA[_________ On The Menu: The Links The Quotes Articles: Parables of Sufism Poetry: Lalla revisited Photographs: on Malta the Mnajdra Temples __________________ Of Interest&#8230; An acquaintance of mine from several years back, Stewart Pringle has published a book: Psyche-Genetics (The &#8230; <a href="http://www.earthrites.org/turfing/?p=3424">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p><img width='400' height='279' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/mptemp6.jpg' alt='' /><br/><br />
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<br/><br />
<u>_________</u><br/><br />
On The Menu:<br/><br />
The Links<br/><br />
The Quotes<br/><br />
Articles: Parables of Sufism<br/><br />
Poetry: Lalla revisited<br/><br />
Photographs: on Malta the <a href="http://www.heritagemalta.org/mnajdratemples.html">Mnajdra Temples</a><br/><br />
<u>__________________</u><br/><br />
Of Interest&#8230; <br/><br />
An acquaintance of mine from several years back, Stewart Pringle has published a book:<br/><br />
<a href="http://www.psyche-genetics.org/">Psyche-Genetics (The Soul of the Atom)</a><br/><br />
&#8220;&#8230;TRANSITION INTO THE NUCLEAR AGE<br/><br />
Psyche-Genetics, as the title implies, is concerned with the intimate atomic relationship between the body and soul of MAN. It examines the on-going cycle of mankinds social and spiritual evolution &#8211; from the infancy of our Stone Age, to the end of our cycle as transcendental Cosmic sages in a future Age yet to come, when children will no longer be born. <br/><br />
It provides a unique portrait of all three Great Houses of MAN (Mongol/Aryan/Negro) and the journey through Time and Space that we are taking. It tells us who we are; why we exist; and where we are going.It brings attention to the nuclear threat of the present moment and the great difficulty we are all having in letting  go of the pseudo- Intellectual teenage arguments and reckless gambles of a dying Steel Age. &#8221; <br/><br />
The Book is available at <a href="http://www.barnesandnoble.com/">Barns and Noble</a>.<br/><br />
Stu and his family have done some good work over the past few years getting computers and other essential equipment to schools in Uganda, Africa. <a href="http://gsfa.us/drupal/">(Global Stewardship For Africa)</a> <br/><br />
<u>___________________</u><br/><br />
The Links:<br/><br />
<a href="http://arts.guardian.co.uk/features/story/0,,1734913,00.html">A handful of dust:The Architecture of Oppression</a><br/><br />
<a href="http://www.futurehi.net/archives/000804.html">Is the Internet reducing crime?</a><br/><br />
<a href="http://cato.org/pub_display.php?pub_id=6025">Circumventing Competition: The Perverse Consequences of the Digital Millennium Copyright Act</a><br/><br />
<a href="http://www.commondreams.org/views06/0321-20.htm">America&#8217;s Blinders (by Howard Zinn)</a><br/><br />
<u>__________________</u><br/><br />
The Quotes:<br/><br />
Two wrongs don&#8217;t make a right, but they make a good excuse.&#8221;<br/><br />
&#8220;It is well that war is so terrible, or we should grow too fond of it.&#8221;<br/><br />
&#8220;Everything is funny as long as it is happening to Somebody Else.&#8221;<br/><br />
&#8220;I grew up in Europe, where the history comes from.&#8221;<br/><br />
&#8220;History teaches us that men and nations behave wisely once they have exhausted all other alternatives.&#8221;<br/><br />
&#8220;Computers can figure out all kinds of problems, except the things in the world that just don&#8217;t add up.&#8221;<br/><br />
&#8220;Astronomers say the universe is finite, which is a comforting thought for those people who can&#8217;t remember where they leave things.&#8221;<br/><br />
&#8220;Though I am not naturally honest, I am so sometimes by chance.&#8221;<br/><br />
&#8220;I don&#8217;t care what is written about me so long as it isn&#8217;t true.&#8221;<br/><br />
&#8220;There is only one difference between a madman and me. I am not mad.&#8221;<br/><br />
&#8220;Everyone rises to their level of incompetence.&#8221;<br/><br />
<u>____________________</u><br/><br />
 <img width='270' height='400' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Mnajdra201a.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
The King and the Dervish<br/><br />
In a cave there lived a dervish who had turned away from the world; his heart bore no desire for the company of powerful or wealthy men. A king of that region sent a message to him that, trusting in his good will, he hoped the dervish would share bread and salt with him. The dervish agreed, for it is the sunna to accept an invitation. When the king arrived, that servant of God rose up, embraced him, served him, and praised him. After the king left the dervish was asked by a companion why he had paid him so much attention; he had never seen the dervish act in such a manner before. The dervish replied, &#8220;Has it not been said:<br/><br />
	<br/><br />
A man must rise up in service<br/><br />
to the One in Whom all abide.<br/><br />
Failing this, the ear might in a life time<br/><br />
Become deaf to the song of the lute, flute or drum.<br/><br />
The eye might miss sight of a garden,<br/><br />
The fragrance of roses might pass unsavored.<br/><br />
For want of a feather pillow<br/><br />
one might sleep with only a stone;<br/><br />
And for loss of a loving companion,<br/><br />
One might just as well sleep alone.<br/><br />
But this lowly, aching body<br/><br />
Cannot bear existence bereft of these gifts.<br/><br />
Sa&#8217;di <br/><br />
<u>___________________</u><br/><br />
The Dervish at the Gate<br/><br />
A dervish died and found himself in line at the gate of Paradise. When it was his turn to enter, the angel in charge asked him his name, and he gave it. The man then asked the angel, &#8220;What have I done to deserve Paradise? Is my name on your list?&#8221; The angel said, &#8220;No, your name is not on my list; but you answered in the manner of the students of such-and-such a shaikh.&#8221; &#8220;But I have no attainment of my own! How could I enter Paradise at all?&#8221; &#8220;This is possible,&#8221; the angel answered, &#8220;because once a vegetable has been parboiled, finishing the process is easy!&#8221;<br/><br />
Adapted from Idries Shah<br/><br />
<u>___________________</u><br/><br />
The Seen &amp;amp; the Unseen<br/><br />
Food serves as a versatile symbol, representing the visible world, or the full range of Divine sustenance as exemplified by its edible manifestation.<br/><br />
A man of heart eats his bread, then prays in seclusion;<br/><br />
He prays not for the sake of the bread.<br/><br />
Sa&#8217;di<br/><br />
	<br/><br />
You are like seeds, in bondage to the milk of earth;<br/><br />
Wean yourself<br/><br />
partake of the food of the heart.<br/><br />
Rumi<br/><br />
The body is like a cup and a bowl <br/><br />
containing both strength and heartburn.<br/><br />
Rumi<br/><br />
Even though I can practice humility,<br/><br />
of which I could be proud and happy,<br/><br />
I have become used to Thy unlimited generosity;<br/><br />
from thy bread and thy banquet I ever partake.<br/><br />
Mulla Ashraf Dayri<br/><br />
That I should be hungry<br/><br />
a foolish thought!<br/><br />
The sun and moon are both loaves of my bread.<br/><br />
The bone sought by the worldly wise is only worthy of my dogs.<br/><br />
O supplicants of Time, listen attentively:<br/><br />
my banquet spreads from Qaf to Qaf.<br/><br />
Baba Mir Uways<br/><br />
<u>_____________</u><br/><br />
<img width='400' height='265' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/arch_w1_mnajdra9_091603.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
 Sufi Poetry: Revisiting Lalla&#8230;<br/><br />
I was passionate<br/><br />
 <br/><br />
I was passionate,<br/><br />
filled with longing,<br/><br />
I searched<br/><br />
far and wide.<br/><br />
But the day<br/><br />
that the Truthful One<br/><br />
found me,<br/><br />
I was at home. <br/><br />
&#8212;&#8212;&#8211;<br/><br />
A Stream Flowing<br/><br />
 <br/><br />
Now I saw a stream flowing;<br/><br />
Now neither bank nor bridge was seen.<br/><br />
Now I saw a bush in bloom;<br/><br />
Now neither rose nor thorn was seen.<br/><br />
&#8212;&#8212;&#8212;-<br/><br />
I cannot convince a fool<br/><br />
I might disperse the southern clouds,<br/><br />
I might drain out the sea,<br/><br />
I might cure the incurable sick,<br/><br />
But I cannot convince a fool.<br/><br />
&#8212;&#8212;&#8212;&#8211;<br/><br />
I will weep<br/><br />
  I will weep and weep for you, O Mind;<br/><br />
(my Soul) The world hath caught you in its spell.<br/><br />
Though you cling to them with the anchor of steel,<br/><br />
Not even the shadow of the things you love<br/><br />
 Will go with you when you are dead.<br/><br />
Why then have you forgot your own true Self ? <br/><br />
&#8212;&#8212;&#8212;&#8211;<br/><br />
 How shall the nameless be defined<br/><br />
A thousand times my Guru I asked:<br/><br />
How shall the Nameless be defined?<br/><br />
I asked and asked but all in vain.<br/><br />
The Nameless Unknown, it seems to me,<br/><br />
Is the source of the something that we see.<br/><br />
<img width='400' height='276' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/mptemp5.jpg' alt='' /></p>
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		<title>Into the Equinox/The Little People?</title>
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		<pubDate>Tue, 21 Mar 2006 08:01:00 +0000</pubDate>
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		<description><![CDATA[Music Box: New Mix on Earth Rites Radio&#8230;. Equinox Festival on the shores of the Baltic&#8230;. Hi Friends, So much going on.. Life kicked into gear on this Equinox&#8230; Nephew showed up last night so the process of getting the &#8230; <a href="http://www.earthrites.org/turfing/?p=3423">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>Music Box: New Mix on Earth Rites Radio&#8230;.<br/><br />
Equinox Festival on the shores of the Baltic&#8230;.<br/><br />
<img width='500' height='315' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/osterfeuer-2000-1.jpg' alt='' /><br/><br />
<br/><br />
Hi Friends,<br/><br />
So much going on.. Life kicked into gear on this Equinox&#8230; <br/><br />
Nephew showed up last night so the process of getting the Turf out was a bit  delayed.  He was over for 3 or so hours, had a nice talk, shared a meal and dealt with all the problems in this corner of the Wonder-verse&#8230;<br/><br />
Monday was a lovely day in Portland.  Beautiful blue sky, mild temps.  Every tree has buds, the grass is growing and there were clouds of birds and insects.   I found myself staring out into the blue, mesmerized&#8230;  Promises&#8230; promises&#8230; I could hardly breathe it was so exciting.<br/><br />
I love the Cross Quarter Days&#8230; a brief moment of equilibrium on the yearly spiral.  Special Time, observe it the best you can.<br/><br />
On The Menu&#8230;<br/><br />
Links&#8230; From Chaucer to Flying Cow<br/><br />
Article: UFOs, the Little People, &amp;amp; Ancient Shamanic Wisdom <br/><br />
Poetry: George Meredith<br/><br />
Have a good one,<br/><br />
Gwyllm<br/><br />
<u>____________</u><br/><br />
Links:<br/><br />
<a href="http://houseoffame.blogs.friendster.com/my_blog/">Geoffrey Chaucer Hath A Blog</a><br/><br />
<a href="http://www.perillos.com/pos1_1.html">The Priory of Sion Part 1: A secret society</a><br/><br />
<a href="http://www.perillos.com/pos1_2.html">The Priory of Sion Part 2: The First Gauls</a><br/><br />
<a href="http://www.woai.com/news/local/story.aspx?content_id=EE418016-0667-4C62-9602-0C699962154F">Flying Cow Leaves Two Police Cars in Flames</a><br/><br />
<u>_______________</u><br/><br />
Article:<a href="http://www.book-of-thoth.com/article1452.html">UFOs, the Little People, &amp;amp; Ancient Shamanic Wisdom</a><br/><br />
<img width='325' height='286' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/wall.jpg' alt='' /><br/><br />
In the summer 1993 (number 32) edition of the highly respected Shamans Drum magazine, a publication devoted to articles and reports about aboriginal peoples, their ways of life, and their spiritual practices throughout the world, American ethnobotanist Mark Plotkin described his fascinating experiences among the Yanomamo Indians of Venezuela.<br/><br />
While he was visiting with them he tried first-hand their hallucinogenic snuff that was called epena. During his epena-induced entrancement he would glimpse little men at the edge of his visual field dancing.<br/><br />
When he questioned a shaman there about what he saw he was told that they were known to them as the hekura, who are the spirits of the forest.<br/><br />
Describing the two hallucinogenic snuffs that the Yanomamo Indians prepare, Plotkin referred to the chemical sophistication of Amazonian Indians. He wrote that these people used two hallucinogens that they gathered from two different trees. One was a nutmeg relative and the other a legume. Biochemically, he noted, they were tryptamine alkaloids. It was explained to Plotkin that one was to help you to see things like the kekura, and the other plant was to help you to hear things. He pondered how incredible it was that so-called primitive people could isolate two specific plants from the worlds greatest forest where there existed tens of thousands of different trees, and be able to access the realm of their spirits as a result.<br/><br />
In their book Mound Builders: Edgar Cayces Forgotten Record of Ancient America, Doctors Greg and Lora Little, and John Van Auken quote author Jeremy Narby on the subject of Amazonian shamen and the hallucinogenic ayahuasca (See interview with Dr. Rick Strassman in this issue!). The brew is a necessary combination of two plants, which must be boiled together for hours, Narby wrote in his book Cosmic Serpent. The first contains a hallucinogenic substance, dimethyltryptamine, which also seems to be secreted by the human brain; but this hallucinogen has no effect when swallowed, because a stomach enzyme called monoamine oxidase blocks it. The second plant, however, contains several substances that inactivate this precise stomach enzyme, allowing the hallucinogen to reach the brain. So here are people without electron microscopes who choose, among some 80,000 Amazonian plant species, the leaves of a bush containing a hallucinogenic brain hormone, which they combine with a vine containing substances that inactivate an enzyme of the digestive tract, which would otherwise block the hallucinogenic effect. And they do this to modify their consciousness. In addition, when asked how the shamen knew to select these particular plants they replied, The plants tell us.<br/><br />
Author Micheal Craft, in his book Alien Impact (1996), (SEE BELOW) touches upon the effects of the DMT (dimethyltryptamine) containing ayahuasca and Peruvian shamanism. In 1990, I began working with anthropologist Luis Eduardo Luna to develop a conference on botanical shamanism, Craft wrote. Luis had been working closely with the Peruvian shaman, Pablo Amaringo. Amaringo was an ayahuascero, or healer skilled in preparing the hallucinogenic brew, ayahuasca. Containing the high-powered hallucinogen DMT, ayahuasca is a necessary component of the fairy-rich Peruvian shamanic tradition. &#8230;As a child, Amaringo heard tales of his grandfather, who was said to have joined the world of spirits through high doses of the visionary substance. Later studying the family tradition himself, Amaringo had countless visions of fairies, UFOs, and plant spirits in his role as community healer.<br/><br />
Craft also shares how he once smoked a synthetic version of DMT and soon found himself in bejeweled gardens filled with dancing fairies and elves. Although it seemed like an hour had passed, he writes that only about ten minutes had elapsed. It did not seem imaginary or hallucinatory at all, he added. This is a familiar comment from many who have returned from the DMT experience.<br/><br />
Two American researchers, Terence McKenna, described as an ethnobotanical philosopher and his brother Dennis, a molecular biologist, were on a Peruvian Amazon expedition back in 1971, searching for evidence of an authentic shamanic experience, when they ingested psilocybin mushrooms and had encounters with UFOs and strange beings.<br/><br />
Dr. Rick Strassman, author of DMT: The Spirit Molecule, explained to me, Psilocybin is quite similar to DMT&#8211;its changed into the active compound psilocin in the gut, which differs from DMT by only one oxygen atom. In his book, Dr. Strassman describes how during his government funded DMT research at the University of New Mexicos School of Medicine in Albuquerque he had conducted a five years study of DMT, between 1990 through 1995, on some 60 volunteers administering some 400 doses. Although he had expected mystical and near-death images to be described by his DMT volunteers, unexpectedly, many described beings, some who were quite similar to the aliens from UFO entity accounts. I spent some time trying to figure out what to call the things: beings, entities, non-corporeal life forms, aliens, what have you. Beings seemed most generic but also captured the sense that these things that people encountered on high doses of DMT had intelligence, awareness, will, and often interacted at various levels with the volunteers. This interaction may have been limited to just a sense of being aware of the volunteers observing presence. On the other hand, some beings were expecting the appearance of the volunteer, and got down to business with them right away. Some beings probed, had sex with, communicated with, demonstrated the future or how various complex processes work too, and requested help from volunteersthe whole gamut. A handful were more typical alien abduction scenarios, with being transported through space into hypertechnological vessels or laboratories, being tested and probed, having things inserted, and the like. (See interview with Dr. Strassman)<br/><br />
Dr. Strassman also has some fascinating thoughts on how DMT may allow people to see things not normally visible to us. At least 95% of the mass of the universe is dark: doesnt reflect or generate light, he shared in our interview. We know its there by its effect on the shape of the universe; that is, by its gravitational effects. It makes sense to me that this matter, which is most likely streaming through us at all times, is inhabited. Were spending trillions of dollars trying to find dark matter with high tech machines buried miles underground. Our brain is much more sophisticated than any machine we can build, and if consciousness can change through changing brain chemistry, I wonder if indeed we might be able to perceive, with the aid of DMTs effects, things we normally dont see, but which are around us all the time.<br/><br />
Back in 1965, Peru, like many other parts of the world, was engulfed in a tremendous wave of UFO activity. In addition to UFOs though, a wave of dwarfish UFOnauts (unusually small, about 32-34 inches in height) caught global attention and ended up being written about and speculated upon by top UFO researchers in the field at that time, including Jim and Coral Lorenzen, Jacques Vallee, Otto Binder, Gordon Creighton, and James McCampbell.<br/><br />
Here were some of the most dramatic incidents:<br/><br />
August 20, 1965, shortly before noon, just outside Cuzco, a silvery disk about 5 feet in diameter was seen to land on the terrace of the ancient Incan stone fortress of Sacsahuaman by an engineer named Alberto Ugarte, along with his wife, a Senor Elwin Votger, and numerous other witnesses. Allegedly two small beings with bright dazzling uniforms emerged briefly, seemed surprised to see the humans present, got back into the disk and flew off into the western sky.<br/><br />
September 1, 1965, about 5 a.m., near Huanuco, a workman at an airfield saw an oval-shaped UFO land and a 34 inch tall entity with a head some twice the size of a normal humans head, emerge from the craft. Four others allegedly also saw the UFO. The workman claimed that the entity made gestures, but he was unable to understand what it was trying to convey. The being then re-entered the UFO which became illuminated, rose vertically into the air, and then moved off toward the west.<br/><br />
<img width='400' height='300' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/ufo.jpg' alt='' />September 8, 1965, around 10 p.m., a 7-year-old boy in Puno excitedly ran up to his family describing seven creatures he had seen with one eye, standing about 80 centimeters tall, which had emerged from a luminous object. The family claimed that they then saw a very bright light rising quickly into the night sky. Around about this same time, a sports writer named Jorge Chaves was driving with his family in adjacent suburbs of Juli and Pomata, when he claimed that they saw a UFO gently settle down on the road ahead. Chaves allegedly tried to approach it but the UFO rose into the air and soon was lost to sight as it departed at great speed.<br/><br />
September 12, 1965, in the area of Santa Barbara, near Lake Ceulacocha, a Lt. Sebastian Manche reportedly saw two 32-inch tall beings walking on the snow. That same night, many in Huancavelica watched for some two hours as two UFOs flew about above the town.<br/><br />
September 20, 1965, about 4:30 p.m., near the town of Pichaca, the district of Puno, a shepherdess allegedly saw half a dozen 32-inch tall beings emerge from a landed UFO. They spoke, the witness claimed, in a language that resembled the cackling of geese. They wore white clothing that produced intermittent flashes of light. The girl was very frightened and fled the area and hid. Later, in the area of the landing site, a liquid resembling oil was found, which may or may not have been related to the sighting.<br/><br />
As synchronicity would have it, I was studying and puzzling over these curious Peruvian alien accounts from yesteryear when I stumbled upon a paper that had been posted by one Douglass Price-Williams, Ph.D., of the Dept. of Anthropology, UCLA. His paper was entitled Shamanism and UFO Abductions. (It can be found at:<br/></p>
<p>Http://www.nidsci.org/articles/price-williams.html)<br/></p>
<p>In this fascinating paper, the author compared many shamanic descriptions of strange lights, sky spirits, and little men, to the modern phenomenon of UFO abductions. In fact, toward the end of his paper I read where Professor Price-Williams had learned from a colleague that on the island in the middle of Lake Titicaca&#8230; little men are said to live side by side with ordinary people. Puno (the site of some of the dwarfish ufonaut accounts from 1965) is located on the shore of that sacred Incan lake.<br/><br />
Coincidence? Or do some moderns understandably have a difficult time telling the difference between the mythic little men who have lived side by side with their primitive forefathers and the modern notion of extraterrestrial visitors coming to their planet?<br/><br />
How do we discern what is real, what is delusion; what is truth, what is deception? The old questions &#8211; the ancient mysteries &#8211; continue to haunt and puzzle us. When will we finally become sophisticated enough to discern the objective reality that lurks within the shadows of our mythologies and religious beliefs, our fears and superstitions? When will we finally become truly liberated and live in a New Age of enlightenment and understanding, instead of living the way the vast majority of us do by simply paying lip service to such ideologies?<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;<br/><br />
Poetry:  George Meredith (1828-1909)<br/><br />
<img width='259' height='350' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/frontpiece2.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
            Dirge in Woods.<br/><br />
    A wind sways the pines,<br/><br />
                        And below<br/><br />
    Not a breath of wild air;<br/><br />
    Still as the mosses that glow<br/><br />
    On the flooring and over the lines<br/><br />
    Of the roots here and there.<br/><br />
    The pine-tree drops its dead;<br/><br />
    They are quiet, as under the sea.<br/><br />
    Overhead, overhead<br/><br />
    Rushes life in a race,<br/><br />
    As the clouds the clouds chase;<br/><br />
                         And we go,<br/><br />
    And we drop like the fruits of the tree,<br/><br />
                         Even we,<br/><br />
                         Even so.<br/><br />
&#8212;&#8212;&#8212;&#8212;-<br/><br />
                Outer and Inner.<br/><br />
                        I.<br/><br />
    From twig to twig the spider weaves<br/><br />
        At noon his webbing fine.<br/><br />
    So near to mute the zephyr&#8217;s flute<br/><br />
        That only leaflets dance.<br/><br />
    The sun draws out of hazel leaves<br/><br />
        A smell of woodland wine.<br/><br />
    I wake a swarm to sudden storm<br/><br />
        At any step&#8217;s advance.<br/><br />
                            II.<br/><br />
    Along my path is bugloss blue,<br/><br />
        The star with fruit in moss;<br/><br />
    The foxgloves drop from throat to top<br/><br />
        A daily lesser bell.<br/><br />
    The blackest shadow, nurse of dew,<br/><br />
        Has orange skeins across ;<br/><br />
    And keenly red is one thin thread<br/><br />
        That flashing seems to swell.<br/><br />
                            III.<br/><br />
    My world I note ere fancy comes,<br/><br />
        Minutest hushed observe:<br/><br />
    What busy bits of motioned wits<br/><br />
        Through antlered mosswork strive;<br/><br />
    But now so low the stillness hums,<br/><br />
        My springs of seeing swerve,<br/><br />
    For half a wink to thrill and think<br/><br />
        The woods with nymphs alive.<br/><br />
                            IV.<br/><br />
    I neighbour the invisible<br/><br />
        So close that my consent<br/><br />
    Is only asked for spirits masked<br/><br />
        To leap from trees and flowers.<br/><br />
    And this because with them I dwell<br/><br />
        In thought, while calmly bent<br/><br />
    To read the lines dear Earth designs<br/><br />
        Shall speak her life on ours.<br/><br />
                            V.<br/><br />
    Accept, she says; it is not hard<br/><br />
        In woods; but she in towns<br/><br />
    Repeats, accept; and have we wept,<br/><br />
        And have we quailed with fears,<br/><br />
    Or shrunk with horrors, sure reward<br/><br />
        We have whom knowledge crowns;<br/><br />
    Who see in mould the rose unfold,<br/><br />
        The soul through blood and tears.<br/><br />
&#8212;&#8212;&#8212;-<br/><br />
        Night of Frost in May.<br/><br />
    With splendour of a silver day,<br/><br />
    A frosted night had opened May:<br/><br />
    And on that plumed and armoured night,<br/><br />
    As one close temple hove our wood,<br/><br />
    Its border leafage virgin white.<br/><br />
    Remote down air an owl halloed.<br/><br />
    The black twig dropped without a twirl;<br/><br />
    The bud in jewelled grasp was nipped;<br/><br />
    The brown leaf cracked with a scorching curl;<br/><br />
    A crystal off the green leaf slipped.<br/><br />
    Across the tracks of rimy tan,<br/><br />
    Some busy thread at whiles would shoot;<br/><br />
    A limping minnow-rillet ran,<br/><br />
    To hang upon an icy foot.<br/><br />
    In this shrill hush of quietude,<br/><br />
    The ear conceived a severing cry.<br/><br />
    Almost it let the sound elude,<br/><br />
    When chuckles three, a warble shy,<br/><br />
    From hazels of the garden came,<br/><br />
    Near by the crimson-windowed farm.<br/><br />
    They laid the trance on breath and frame,<br/><br />
    A prelude of the passion-charm.<br/><br />
    Then soon was heard, not sooner heard<br/><br />
    Than answered, doubled, trebled, more,<br/><br />
    Voice of an Eden in the bird<br/><br />
    Renewing with his pipe of four<br/><br />
    The sob: a troubled Eden, rich<br/><br />
    In throb of heart: unnumbered throats<br/><br />
    Flung upward at a fountain&#8217;s pitch,<br/><br />
    The fervour of the four long notes,<br/><br />
    That on the fountain&#8217;s pool subside<br/><br />
    Exult and ruffle and upspring:<br/><br />
    Endless the crossing multiplied<br/><br />
    Of silver and of golden string.<br/><br />
    There chimed a bubbled underbrew<br/><br />
    With witch-wild spray of vocal dew.<br/><br />
    It seemed a single harper swept<br/><br />
    Our wild wood&#8217;s inner chords and waked<br/><br />
    A spirit that for yearning ached<br/><br />
    Ere men desired and joyed or wept.<br/><br />
    Or now a legion ravishing<br/><br />
    Musician rivals did unite<br/><br />
    In love of sweetness high to sing<br/><br />
    The subtle song that rivals light;<br/><br />
    From breast of earth to breast of sky:<br/><br />
    And they were secret, they were nigh:<br/><br />
    A hand the magic might disperse;<br/><br />
    The magic swung my universe.<br/><br />
    Yet sharpened breath forbade to dream,<br/><br />
    Where all was visionary gleam;<br/><br />
    Where Seasons, as with cymbals, clashed;<br/><br />
    And feelings, passing joy and woe,<br/><br />
    Churned, gurgled, spouted, interflashed,<br/><br />
    Nor either was the one we know:<br/><br />
    Nor pregnant of the heart contained<br/><br />
    In us were they, that griefless plained,<br/><br />
    That plaining soared; and through the heart<br/><br />
    Struck to one note the wide apart:&#8211;<br/><br />
    A passion surgent from despair;<br/><br />
    A paining bliss in fervid cold;<br/><br />
    Off the last vital edge of air,<br/><br />
    Leaping heavenward of the lofty-souled,<br/><br />
    For rapture of a wine of tears<br/><br />
    As had a star among the spheres<br/><br />
    Caught up our earth to some mid-height<br/><br />
    Of double life to ear and sight,<br/><br />
    She giving voice to thought that shines<br/><br />
    Keen-brilliant of her deepest mines;<br/><br />
    While steely drips the rillet clinked,<br/><br />
    And hoar with crust the cowslips swelled.<br/><br />
    Then was the lyre of Earth beheld,<br/><br />
    Then heard by me: it holds me linked;<br/><br />
    Across the years to dead-ebb shores<br/><br />
    I stand on, my blood-thrill restores.<br/><br />
    But would I conjure into me<br/><br />
    Those issue notes, I must review<br/><br />
    What serious breath the woodland drew;<br/><br />
    The low throb of expectancy;<br/><br />
    How the white mother-muteness pressed<br/><br />
    On leaf and meadow-herb; how shook,<br/><br />
    Nigh speech of mouth, the sparkle-crest<br/><br />
    Seen spinning on the bracken crook. <br/><br />
&#8212;&#8211;<br/><br />
George Meredith: A contemporary biography<br/><br />
<img width='260' height='300' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/p-5091.jpg' alt='' />Mr George Meredith, who recently has been addressed in a dedication as &#8220;The Prince of Celtdom,&#8221; is rather the sovereign of contemporary English literature. Although of Welsh descent and sympathies, and with a nature pre-eminently Celtic in its distinguishing characteristics Mr Meredith was born in Hampshire on February 12, 1828. Part of his early education was received in Germany, and after his return to England it was intended that he should pursue the legal profession: an intention set aside on account of an irresistible bias toward literature. His first published writings were in verse: and now this early little book, Poems, published in his twentythird year (1851) is one of the rarest treasures for the bibliophile. It is dedicated to Thomas Love Peacock, whose intellectual influence upon the young writer is obvious. In 1850 the poet married the daughter of Peacock, but it was not till a year or two later that he definitely set himself to the profession of literature as also a means of livelihood. It is characteristic of him that his first prose book should be one of his most individual writings; for The Shaving of Shagpat might have been written at almost any period of its author&#8217;s career. A fascinating, and perplexing production it must indeed have seemed at that time, published as it was in a year which, with the exception of two radically distinct American works of pre-eminent note, Longfellow&#8217;s Hiawatha and Walt Whitman&#8217;s Leaves of Grass, was a singularly barren one. The fantasy has always remained a favourite with staunch Meredithians. It was followed two years later by the somewhat akin Farina;and two years passed again before that first important work appeared which so profoundly affected the minds and imagination of Mr Meredith&#8217;s contemporaries&#8211;the now famous Ordeal of Richard Feverel, (1859). Since that date Mr Meredith has given us what many consider the greatest literary legacy of our time; and unquestionably he has had no compeer in brilliant delineation of life at white heat. It is unnecessary to specify the works of an author with which all lovers of literature must be familiar; but a word must be added as to the delight which the reading world has known this year in the publication of The Amazing Marriage, one of the most brilliant and vivid of all Mr Meredith&#8217;s romances, and, in its display of his characteristic quality at his best, ranking with Harry Richmond, The Egoist, and Diana of the Crossways. As a poet George Meredith is less widely known, or, rather, is less widely accepted. There are, nevertheless, many who regard his poetic achievement as perhaps the most essential part of what he has given us. In depth of thought, in clarity of vision, and in remarkable expressional subtlety, often, &#8211;if not invariably, set forth in a lyric utterance whose only fault is that of an occasional apparent incoherence due to rapidity of thought and eagerness of rhythmic emotion&#8211;he stands here, as in all else, alone. From that extraordinarily powerful study of contemporary life, expressed emotionally and rhythmically in singularly convincing verse, Modern Love, to his latest volume, The Empty Purse, there is a range of rhythmic and lyric beauty which may well be a challenge to posterity to redeem the relative neglect of the mass of Mr Meredith&#8217;s contemporaries. I am not of those who consider Mr Meredith&#8217;s least popular poems as mere cryptic utterances in verse; for everywhere I find the lyric spirit,&#8211;hampered, at times, it is true, by a wind-rush of images, and by a sudden drove of unshepherded words. But who could read &#8220;Love in the Valley,&#8221; &#8220;The Lark Ascending,&#8221; &#8220;The Woods of Westermain, &#8220;The South-Wester,&#8221; &#8220;The Hymn to Colour,&#8221; to mention five only, without recognising that here indeed we have one of the great poets of our time. The poems by which, owing to the gracious courtesy of Mr Meredith&#8211;who has consented to forego for once his great objection to the appearance of any of his poems in miscellaneous collections&#8211;he is here repre. sented, are from his later volumes. The &#8220;Dirge in Woods,&#8221; &#8220;Outer and Inner,&#8221; and the superb &#8220;Hymn to Colour,&#8221; are from A Reading of Earth (1888), the volume which contains &#8220;Hard Weather,&#8221; &#8220;The South-Wester,&#8221; &#8220;The Thrush in February,&#8221; &#8220;The Appeasement of Demeter,&#8221; &#8220;Woodland Peace,&#8221; the noble ode &#8220;Meditation under Stars,&#8221; and that flawless and memorable sonnet, &#8220;Winter Heavens.&#8221; The &#8220;Night of Frost in May&#8221; is from the volume entitled The Empty Purse (1892). MrMeredith&#8217;s other volume of poetry, the favourite with most of his readers, is Poems and Lyrics of the Joy of Earth (1883). This book includes &#8220;TheWoods of Westermain,&#8221; &#8220;The Day of the Daughter of Hades,&#8221; &#8220;The Lark Ascending,&#8221; &#8220;Phoebus with Admetus,&#8221; &#8220;Melampus,&#8221; &#8220;Love in a Valley,&#8221; and the group of sonnets beginning with &#8220;Lucifer in Starlight,&#8221; and ending with &#8220;Time and Sentiment.&#8221; <br/><br />
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		<title>The Children of Lir&#8230;</title>
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		<pubDate>Mon, 20 Mar 2006 08:01:00 +0000</pubDate>
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		<description><![CDATA[_________ Busy Weekend&#8230; Worked on Earth Rites Radio, had a show blow up on Saturday Night and finally getting played on Sunday&#8230; New additions to the poetry section soon. We are starting to collect poems from the writers at Earthrites &#8230; <a href="http://www.earthrites.org/turfing/?p=3422">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p><img width='249' height='354' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/559.jpg' alt='' /><br/><br />
<br/><br />
<u>_________</u><br/><br />
Busy Weekend&#8230;<br/><br />
Worked on Earth Rites Radio, had a show blow up on Saturday Night and finally getting played on Sunday&#8230;<br/><br />
New additions to the poetry section soon.  We are starting to collect poems from the writers at Earthrites as well as from other sources&#8230; Missed going to the demonstration Sunday in Portland.  Rowan woke up sick, and of course things change.  Worked on a painting for 3 hours and several hours on the Site and various aspects of that.<br/><br />
Well that is all for now, so&#8230;<br/><br />
On The Menu:<br/><br />
The Links &#8211; From Tickets for SheShamans Conference to &#8220;How William Shatner Changed The World&#8221;<br/><br />
The Article: The Children of Lir<br/><br />
Poetry: From Breton<br/><br />
Art: Various interpretations of The Children of Lir, Jim Fitzpatrick, Stephen Reid, John Duncan&#8230;.<br/><br />
Have a good Monday!<br/><br />
Gwyllm<br/><br />
<u>__________</u><br/><br />
Links:<br/><br />
<a href="http://www.sheshamans.com/">She Shamans Conference Site Now Up!</a><br/><br />
Tickets are supposed to be on sale today!  Be quick!<br/><br />
<a href="http://www.usdoj.gov/dea/pubs/states/newsrel/sanfran031606.html">&#8216;Pot Tarts&#8217; and &#8216;Buddafingers&#8217; Manufacturers Busted</a><br/><br />
I feel so much safer now, don&#8217;t you?<br/><br />
<a href="http://terrasig.blogspot.com/2006/02/hoasca-dimethyltryptamine-dmt-and-us.html"> Hoasca, dimethyltryptamine (DMT), and the US Supreme Court</a><br/><br />
Interesting Blog on Hoasca, and the recent Court ruling&#8230;<br/><br />
<a href="http://edition.cnn.com/2006/SHOWBIZ/TV/03/16/apontv.williamshatner.ap/"> &#8216;How William Shatner Changed the World&#8217;</a><br/><br />
Actually, shouldn&#8217;t they be speaking about <a href="http://www.pathcom.com/~boby/gene.htm">Gene Roddenberry?</a><br/><br />
<u>______________</u><br/><br />
The Fate of the Children of Lir &#8211; Translated and adapted by Lady Gregory<br/><br />
Now at the time when the Tuatha de Danaan chose a king for themselves after the battle of Tailltin, and Lir heard the kingship was given to Bodb Dearg, it did not please him, and he left the gathering without leave and with no word to any one; for he thought it was he himself had a right to be made king. But if he went away himself, Bodb was given the kingship none the less, for not one of the five begrudged it to him but only Lir. And it is what they determined, to follow after Lir, and to burn down his house, and to attack himself with spear and sword, on account of his not giving obedience to the king they had chosen. &#8220;We will not do that,&#8221; said Bodb Dearg, &#8220;for that man would defend any place he is in; and besides that,&#8221; he said, &#8220;I am none the less king over the Tuatha de Danaan, although he does not submit to me.&#8221; <br/><br />
All went on like that for a good while, but at last a great misfortune came on Lir, for his wife died from him after a sickness of three nights. And that came very hard on Lir, and there was heaviness on his mind after her. And there was great talk of the death of that woman in her own time. <br/><br />
And the news of it was told all through Ireland, and it came to the house of Bodb, and the best of the Men of Dea were with him at that time. And Bodb said: &#8220;If Lir had a mind for it,&#8221; he said, &#8220;my help and my friendship would be good for him now, since his wife is not living to him. For I have here with me the three young girls of the best shape, and the best appearance, and the best name in all Ireland, Aobh, Aoife, and Ailbhe, the three daughters of Oilell of Aran, my own three nurslings.&#8221; The Men of Dea said then it was a good thought he had, and that what he said was true. <br/><br />
Messages and messengers were sent then from Bodb Dearg to the place Lir was, to say that if he had a mind to join with the Son of the Dagda and to acknowledge his lordship, he would give him a foster-child of his foster-children. And Lir thought well of the offer, and he set out on the morrow with fifty chariots from Sidhe Fionnachaidh; and he went by every short way till he came to Bodb&#8217;s dwelling-place at Loch Dearg, and there was a welcome before him there, and all the people were merry and pleasant before him, and he and his people got good attendance that night. <br/><br />
<img width='281' height='400' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/il6.jpg' alt='' />And the three daughters of Oilell of Aran were sitting on the one seat with Bodb Dearg&#8217;s wife, the queen of the Tuatha de Danaan, that was their foster-mother. And Bodb said: &#8220;You may have your choice of the three young girls, Lir.&#8221; &#8220;I cannot say,&#8221; said Lir, &#8220;which one of them is my choice, but whichever of them is the eldest, she is the noblest, and it is best for me to take her.&#8221; &#8220;If that is so,&#8221; said Bodb, &#8220;it is Aobh is the eldest, and she will be given to you, if it is your wish.&#8221; &#8220;It is my wish,&#8221; he said. And he took Aobh for his wife that night, and he stopped there for a fortnight, and then he brought her away to his own house, till he would make a great wedding-feast. <br/><br />
And in the course of time Aobh brought forth two children, a daughter and a son, Fionnuala and Aodh their names were. And after a while she was brought to bed again, and this time she gave birth to two sons, and they called them Fiachra and Conn. And she herself died at their birth. And that weighed very heavy on Lir, and only for the way his mind was set on his four children he would have gone near to die of grief. <br/><br />
The news came to Bodb Dearg&#8217;s place, and all the people gave out three loud, high cries, keening their nursling. And after they had keened her it is what Bodb Dearg said: &#8220;It is a fret to us our daughter to have died, for her own sake and for the sake of the good man we gave her to, for we are thankful for his friendship and his faithfulness. However,&#8221; he said, &#8220;our friendship with one another will not be broken, for I will give him for a wife her sister Aoife.&#8221; <br/><br />
When Lir heard that, he came for the girl and married her, and brought her home to his house. And there was honour and affection with Aoife for her sister&#8217;s children; and indeed no person at all could see those four children without giving them the heart&#8217;s love. <br/><br />
And Bodb Dearg used often to be going to Lir&#8217;s house for the sake of those children; and he used to bring them to his own place for a good length of time, and then he would let them go back to their own place again. And the Men of Dea were at that time using the Feast of Age in every hill of the Sidhe in turn; and when they came to Lir&#8217;s hill those four children were their joy and delight, for the beauty of their appearance; and it is where they used to sleep, in beds in sight of their father Lir. And he used to rise up at the break of every morning, and to lie down among his children. <br/><br />
But it is what came of all this, that a fire of jealousy was kindled in Aoife, and she got to have a dislike and a hatred of her sister&#8217;s children. <br/><br />
Then she let on to have a sickness, that lasted through nearly the length of a year. And the end of that time she did a deed of jealousy and cruel treachery against the children of Lir. <br/><br />
And one day she got her chariot yoked, and she took the four children in it, and they went forward towards the house of Bodb Dearg; but Fionnuala had no mind to go with her, for she knew by her she had some plan for their death or their destruction, and she had seen in a dream that there was treachery against them in Aoife&#8217;s mind. But all the same she was not able to escape from what was before her. <br/><br />
And when they were on their way Aoife said to her people: &#8220;Let you kill now,&#8221; she said, &#8220;the four children of Lir, for whose sake their father has given up my love, and I will give you your own choice of a reward out of all the good things of the world.&#8221; &#8220;We will not do that indeed,&#8221; said they; &#8220;and it is a bad deed you have thought of, and harm will come to you out of it.&#8221; <br/><br />
And when they would not do as she bade them, she took out a sword herself to put an end to the children with; but she being a woman and with no good courage, and with no great strength in her mind, she was not able to do it. <br/><br />
They went on then west to Loch Dairbhreach, the Lake of the Oaks, and the horses were stopped there, and Aoife bade the children of Lir to go out and bathe in the lake, and they did as she bade them. And as soon as Aoife saw them out in the lake she struck them with a Druid rod, and put on them the shape of four swans, white and beautiful. And it is what she said: &#8220;Out with you, children of the king, your luck is taken away from you for ever; it is sorrowful the story will be to your friends; it is with flocks of birds your cries will be heard for ever.&#8221; <br/><br />
And Fionnuala said: &#8220;Witch, we know now what your name is, you have struck us down with no hope of relief; but although you put us from wave to wave, there are times when we will touch the land. We shall get help when we are seen; help, and all that is best for us; even though we have to sleep upon the lake, it is our minds will be going abroad early.&#8221; <br/><br />
And then the four children of Lir turned towards Aoife, and it is what Fionnuala said: &#8220;It is a bad deed you have done, Aoife, and it is a bad fulfilling of friendship, you to destroy us without cause; and vengeance for it will come upon you, and you will fall in satisfaction for it, for your power for our destruction is not greater than the power of our friends to avenge it on you; and put some bounds now,&#8221; she said, &#8220;to the time this enchantment is to stop on us.&#8221; &#8220;I will do that,&#8221; said Aoife, &#8220;and it is worse for you, you to have asked it of me. And the bounds set to your time are this, till the Woman from the South and the Man from the North will come together. And since you ask to hear it of me,&#8221; she said, &#8220;no friends and no power that you have will be able to bring you out of these shapes you are in through the length of your lives, until you have been three hundred years on Loch Dairbhreach, and three hundred years on Sruth na Maoile between Ireland and Alban, and three hundred years at Irrus Domnann and Inis Gluaire; and these are to be your journeys from this out,&#8221; she said. <br/><br />
But then repentance came on Aoife, and she said: &#8220;Since there is no other help for me to give you now, you may keep your own speech; and you will be singing sweet music of the Sidhe, that would put the men of the earth to sleep, and there will be no music in the world equal to it; and your own sense and your own nobility will stay with you, the way it will not weigh so heavy on you to be in the shape of birds. And go away out of my sight now, children of Lir,&#8221; she said, &#8220;with your white faces, with your stammering Irish. It is a great curse on tender lads, they to be driven out on the rough wind. Nine hundred years to be on the water, it is a long time for any one to be in pain; it is I put this on you through treachery, it is best for you to do as I tell you now. <br/><br />
&#8220;Lir, that got victory with so many a good cast, his heart is a kernel of death in him now; the groaning of the great hero is a sickness to me, though it is I that have well earned his anger.&#8221; <br/><br />
And then the horses were caught for Aoife, and the chariot yoked for her, and she went on to the palace of Bodb Dearg, and there was a welcome before her from the chief people of the place. And the son of the Dagda asked her why she did not bring the children of Lir with her. &#8220;I will tell you that,&#8221; she said. &#8220;It is because Lir has no liking for you, and he will not trust you with his children, for fear you might keep them from him altogether.&#8221; <br/><br />
&#8220;I wonder at that,&#8221; said Bodb Dearg, &#8220;for those children are dearer to me than my own children.&#8221; And he thought in his own mind it was deceit the woman was doing on him, and it is what he did, he sent messengers to the north to Sidhe Fionnachaidh. And Lir asked them what did they come for. &#8220;On the head of your children,&#8221; said they. &#8220;Are they not gone to you along with Aoife?&#8221; he said. &#8220;They are not,&#8221; said they; &#8220;and Aoife said it was yourself would not let them come.&#8221; <br/><br />
<img width='273' height='400' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/il12.jpg' alt='' />It is downhearted and sorrowful Lir was at that news, for he understood well it was Aoife had destroyed or made an end of his children. And early in the morning of the morrow his horses were caught, and he set out on the road to the south-west And when he was as far as the shore of Loch Dairbhreach, the four children saw the horses coming towards them, and it is what Fionnuala said: &#8220;A welcome to the troop of horses I see coming near to the lake; the people they are bringing are strong, there is sadness on them; ft is us they are following, it is for us they are looking; let us move over to the shore, Aodh, Fiachra, and comely Conn. Those that are coming can be no others in the world but only Lir and his household. Then Lir came to the edge of the lake, and he took notice of the swans having the voice of living people, and he asked them why was it they had that voice. <br/><br />
&#8220;I will tell you that, Lir,&#8221; said Fionnuala. &#8220;We are your own four children, that are after being destroyed by your wife, and by the sister of our own mother, through the dint of her jealousy.&#8221; &#8220;Is there any way to put you into your own shapes again?&#8221; said Lir. &#8220;There is no way,&#8221; said Fionnuala, &#8220;for all the men of the world could not help us till we have gone through our time, and that will not be,&#8221; she said, &#8220;till the end of nine hundred years.&#8221; <br/><br />
When Lir and his people heard that, they gave out three great heavy shouts of grief and sorrow and crying. <br/><br />
&#8220;Is there a mind with you,&#8221; said Lir, &#8220;to come to us on the land, since you have your own sense and your memory yet?&#8221; &#8220;We have not the power,&#8221; said Fionnuala, &#8220;to live with any person at all from this time; but we have our own language, the Irish, and we have the power to sing sweet music, and it is enough to satisfy the whole race of men to be listening to that music. And let you stop here to-night,&#8221; she said, &#8220;and we will be making music for you. <br/><br />
So Lir and his people stopped there listening to the music of the swans, and they slept there quietly that night. And Lir rose up early on the morning of the morrow and he made this complaint: &#8212; <br/><br />
&#8220;It is time to go from this place. I do not sleep though I am in my lying down. To be parted from my dear children, it is that is tormenting my heart. <br/><br />
&#8220;It is a bad net I put over you, bringing Aoife, daughter of Oilell of Aran, to the house. I would never have followed that advice if I had known what it would bring upon me. <br/><br />
&#8220;O Fionnuala, and comely Conn, O Aodh, O Fiachra of the beautiful arms; it is not ready I am to go away from you, from the border of the harbour where you are. <br/><br />
Then Lir went on to the palace of Bodb Dearg, and there was a welcome before him there; and he got a reproach from Bodb Dearg for not bringing his children along with him. &#8220;My grief!&#8221; said Lir. &#8220;It is not I that would not bring my children along with me; it was Aoife there beyond, your own foster-child and the sister of their mother, that put them in the shape of four white swans on Loch Dairbhreach, in the sight of the whole of the men of Ireland; but they have their sense with them yet, and their reason, and their voice, and their Irish.&#8221; <br/><br />
Bodb Dearg gave a great start when he heard that, and he knew what Lir said was true, and he gave a very sharp reproach to Aoife, and he said: &#8220;This treachery will be worse for yourself in the end, Aoife, than to the children of Lir. And what shape would you yourself think worst of being in?&#8221; he said. <br/><br />
&#8220;I would think worst of being a witch of the air,&#8221; she said. &#8220;It is into that shape I will put you now,&#8221; said Bodb. And with that he struck her with a Druid wand, and she was turned into a witch of the air there and then, and she went away on the wind in that shape, and she is in it yet, and will be in it to the end of life and time. <br/><br />
As to Bodb Dearg and the Tuatha de Danaan they came to the shore of Loch Dairbhreach, and they made their camp there to be listening to the music of the swans. <br/><br />
And the Sons of the Gael used to be coming no less than the Men of Dea to hear them from every part of Ireland, for there never was any music or any delight heard in Ireland to compare with that music of the swans. And they used to be telling stories, and to be talking with men of Ireland every day, and with their teachers and their fellow-pupils and their friends. And every night they used to sing very sweet music of the Sidhe; and every one that heard that music would sleep sound and quiet whatever trouble or long sickness might be on him; for every one that heard the music of the birds, it is happy and contented he would be after it. <br/><br />
These two gatherings now of the Tuatha de Danaan and of the Sons of the Gael stopped there around Loch Dairbhreach through the length of three hundred years. And it is then Fionnuala said to her brothers: &#8220;Do you know,&#8221; she said, &#8220;we have spent all we have to spend of our time here, but this one night only.&#8221; <br/><br />
And there was great sorrow on the sons of Lir when they heard that, for they thought it the same as to be living people again, to be talking with their friends and their companions on Loch Dairbhreach, in comparison with going on the cold, fretful sea of the Maoil in the north. <br/><br />
And they came on the morrow to speak with their father and with their foster-father, and they bade them farewell, and Fionnuala made this complaint: &#8212; <br/><br />
&#8220;Farewell to you, Bodb Dearg, the man with whom all knowledge is in pledge. And farewell to our father along with you, Lir of the Hill of the White Field. <br/><br />
&#8220;The time is come, as I think, for us to part from you, O pleasant company; my grief it is not on a visit we are going to you. <br/><br />
&#8220;From this day out, O friends of our heart, our comrades, it is on the tormented course of the Maoil we will be, without the voice of any person near us. <br/><br />
&#8220;Three hundred years there, and three hundred years in the bay of the men of Domnann, it is a pity for the four comely children of Lir, the salt waves of the sea to be their covering by night. <br/><br />
&#8220;O three brothers, with the ruddy faces gone from you, let them all leave the lake now, the great troop that loved us, it is sorrowful our parting is.&#8221; After that complaint they took to flight, lightly, airily, till they came to Sruth na Maoile between Ireland and Alban. And that was a grief to the men of Ireland, and they gave out an order no swan was to be killed from that out, whatever chance might be of killing one, all through Ireland. <br/><br />
It was a bad dwelling-place for the children of Lir they to be on Sruth na Maoile. When they saw the wide coast about them, they were filled with cold and with sorrow, and they thought nothing of all they had gone through before, in comparison to what they were going through on that sea. <br/><br />
Now one night while they were there a great storm came on them, and it is what Fionnuala said: &#8220;My dear brothers,&#8221; she said, &#8220;it is a pity for us not to be making ready for this night, for it is certain the storm will separate us from one another. And let us,&#8221; she said, &#8220;settle on some place where we can meet afterwards, if we are driven from one another in the night.&#8221; <br/><br />
&#8220;Let us settle,&#8221; said the others, &#8220;we meet one another at Carraig na Ron, the Rock of the Seals, for we all have knowledge of it&#8221; <br/><br />
And when midnight came, the wind came on them with it, and the noise of the waves increased, and the lightning was flashing, and a rough storm came sweeping down, the way the children of Lir were scattered over the great sea, and the wideness of it set them astray, so that no one of them could know what way the others went But after that storm a great quiet came on the sea, and Fionnuala was alone on Sruth na Maoile; and when she took notice that her brothers were wanting she was lamenting after them greatly, and she made this complaint: &#8212; <br/><br />
&#8220;It is a pity for me to be alive in the state I am; it is frozen to my sides my wings are; it is little that the wind has not broken my heart in my body, with the loss of Aodh. <br/><br />
&#8220;To be three hundred years on Loch Dairbhreach without going into my own shape, it is worse to me the time I am on Sruth na Maoile. <br/><br />
&#8220;The three I loved, Och! the three I loved, that slept under the shelter of my feathers; till the dead come back to the living I will see them no more for ever. <br/><br />
&#8220;It is a pity I to stay after Fiachra, and after Aodh, and after comely Conn, and with no account of them; my grief I to be here to face every hardship this night&#8221; <br/><br />
She stopped all night there upon the Rock of the Seals until the rising of the sun, looking out over the sea on every side till at last she saw Conn coming to her, his feathers wet through and his head hanging, and her heart gave him a great welcome; and then Fiachra came wet and perished and worn out, and he could not say a word they could understand with the dint of the cold and the hardship he had gone through. And Fionnuala put him under her wings, and she said: &#8220;We would be well off now if Aodh would but come to us.&#8221; <br/><br />
It was not long after that, they saw Aodh coming, his head dry and his feathers beautiful, and Fionnuala gave him a great welcome, and she put him in under the feathers of her breast, and Fiachra under her right wing and Conn under her left wing, the way she could put her feathers over them all. &#8220;And Och! my brothers,&#8221; she said, &#8220;this was a bad night to us, and it is many of its like are before us from this out.&#8221; <br/><br />
They stayed there a long time after that, suffering cold and misery on the Maoil, till at last a night came on them they had never known the like of before, for frost and snow and wind and cold. And they were crying and lamenting the hardship of their life, and the cold of the night and the greatness of the snow and the hardness of the wind. And after they had suffered cold to the end of a year, a worse night again came on them, in the middle of winter. And they were on Carraig na Ron, and the water froze about them, and as they rested on the rock, their feet and their wings and their feathers froze to the rock, the way they were not able to move from it. And they made such a hard struggle to get away, that they left the skin of their feet and their feathers and the tops of their wings on the rock after them. <br/><br />
&#8220;My grief, children of Lir,&#8221; said Fionnuala, &#8220;it is bad our state is now, for we cannot bear the salt water to touch us, and there are bonds on us not to leave it; and if the salt water goes into our sores,&#8221; she said, &#8220;we will get our death.&#8221; And she made this complaint: &#8212; <br/><br />
&#8220;It is keening we are to-night; without feathers to cover our bodies; it is cold the rough, uneven rocks are under our bare feet. <br/><br />
&#8220;It is bad our stepmother was to us the time she played enchantments on us, sending us out like swans upon the sea. <br/><br />
&#8220;Our washing place is on the ridge of the bay, in the foam of flying manes of the sea; our share of the ale feast is the salt water of the blue tide. <br/><br />
&#8220;One daughter and three sons; it is in the clefts of the rocks we are; it is on the hard rocks we are, it is a pity the way we are.&#8221; <br/><br />
However, they came on to the course of the Maoil again, and the salt water was sharp and rough and bitter to them, but if it was itself, they were not able to avoid it or to get shelter from it. And they were there by the shore under that hardship till such time as their feathers grew again, and their wings, and till their sores were entirely healed. And then they used to go every day to the shore of Ireland or of Alban, but they had to come back to Sruth na Maoile every night. <br/><br />
Now they came one day to the mouth of the Banna, to the north of Ireland, and they saw a troop of riders, beautiful, of the one colour, with well-trained pure white horses under them, and they travelling the road straight from the south-west <br/><br />
&#8220;Do you know who those riders are, sons of Lir?&#8221; said Fionnuala. <br/><br />
&#8220;We do not,&#8221; they said; &#8220;but it is likely they might be some troops of the Sons of Gael, or of the Tuatha de Danaan.&#8221; <br/><br />
They moved over closer to the shore then, that they might know who they were, and when the riders saw them they came to meet them until they were able to hold talk together. <br/><br />
And the chief men among them were two sons of Bodb Dearg, Aodh Aithfhiosach, of the quick wits, and Fergus Fithchiollach, of the chess, and a third part of the Riders of the Sidhe along with them, and it was for the swans they had been looking for a long while before that, and when they came together they wished one another a kind and loving welcome. <br/><br />
And the children of Lir asked for news of all the Men of Dea, and above all of Lir, and Bodb Dearg and their people. <br/><br />
&#8220;They are well, and they are in the one place together,&#8221; said they, &#8220;in your father&#8217;s house at Sidhe Fionnachaidh, using the Feast of Age pleasantly and happily, and with no uneasiness on them, only for being without yourselves, and without knowledge of what happened you from the day you left Loch Dairbhreach.&#8221; <br/><br />
&#8220;That has not been the way with us,&#8221; said Fionnuala, &#8220;for we have gone through great hardship and uneasiness and misery on the tides of the sea until this day.&#8221; <br/><br />
And she made this complaint: &#8212; <br/><br />
&#8220;There is delight to-night with the household of Lir! Plenty of ale with them and of wine, although it is in a cold dwelling-place this night are the four children of the king. <br/><br />
&#8220;It is without a spot our bedclothes are, our bodies covered over with curved feathers; but it is often we were dressed in purple, and we drinking pleasant mead. <br/><br />
&#8220;It is what our food is and our drink, the white sand and the bitter water of the sea; it is often we drank mead of hazel-nuts from round four-lipped drinking cups. <br/><br />
&#8220;It is what our beds are, bare rocks out of the power of the waves; it is often there used to be spread out for us beds of the breast-feathers of birds. <br/><br />
&#8220;Though it is our work now to be swimming through the frost and through the noise of the waves, it is often a company of the sons of kings were riding after us to the Hill of Bodb. <br/><br />
&#8220;It is what wasted my strength, to be going and coming over the current of the Maoil the way I never was used to, and never to be in the sunshine on the soft grass. <br/><br />
&#8220;Fiachra&#8217;s bed and Conn&#8217;s bed is to come under the cover of my wings on the sea. Aodh has his place under the feathers of my breast, the four of us side by side. <br/><br />
&#8220;The teaching of Manannan without deceit, the talk of Bodb Dearg on the pleasant ridge; the voice of Angus, his sweet kisses; it is by their side I used to be without grief.&#8221; <br/><br />
After that the riders went on to Lir&#8217;s house, and they told the chief men of the Tuatha de Danaan all the birds had gone through, and the state they were in. &#8220;We have no power over them,&#8221; the chief men said, &#8220;but we are glad they are living yet, for they will get help in the end of time. <br/><br />
As to the children of Lir, they went back towards their old place in the Maoil, and they stopped there till the time they had to spend in it was spent. And then Fionnuala said: &#8220;The time is come for us to leave this place. And it is to Irrus Domnann we must go now,&#8221; she said, &#8220;after our three hundred years here. And indeed there will be no rest for us there, or any standing ground, or any shelter from the storms. But since it is time for us to go, let us set out on the cold wind, the way we will not go astray.&#8221; <br/><br />
So they set out in that way, and left Sruth na Maoile behind them, and went to the point of Irrus Domnann, and there they stopped, and it is a life of misery and a cold life they led there. And one time the sea froze about them that they could not move at all, and the brothers were lamenting, and Fionnuala was comforting them, for she knew there would be help come to them in the end. <br/><br />
And they stayed at Irrus Domnann till the time they had to spend there was spent. And then Fionnuala said: &#8220;The time is come for us to go back to Sidhe Fionnachaidh, where our father is with his household and with all our own people.&#8221; <br/><br />
&#8220;It pleases us well to hear that,&#8221; they said. <br/><br />
So they set out flying through the air lightly till they came to Sidhe Fionnachaidh; and it is how they found the place, empty before them, and nothing in it but green hillocks and thickets of nettles, without a house, without a fire, without a hearthstone. And the four pressed close to one another then, and they gave out three sorrowful cries, and Fionnuala made this complaint: &#8212; <br/><br />
&#8220;It is a wonder to me this place is, and it without a house, without a dwelling-place. To see it the way it is now, Ochone! it is bitterness to my heart. <br/><br />
&#8220;Without dogs, without hounds for hunting, without women, without great kings; we never knew it to be like this when our father was in it. <br/><br />
&#8220;Without horns, without cups, without drinking in the lighted house; without young men, without riders; the way it is to-night is a foretelling of sorrow. <br/><br />
&#8220;The people of the place to be as they are now, Ochone! it is grief to my heart! It is plain to my mind to-night the lord of the house is not living. <br/><br />
&#8220;Och, house where we used to see music and playing and the gathering of people! I think it a great change to see it lonely the way it is to-night <br/><br />
&#8220;The greatness of the hardships we have gone through going from one wave to another of the sea, we never heard of the like of them coming on any other person. <br/><br />
&#8220;It is seldom this place had its part with grass and bushes; the man is not living that would know us, it would be a wonder to him to see us here.&#8221; <br/><br />
However, the children of Lir stopped that night in their father&#8217;s place and their grandfather&#8217;s, where they had been reared, and they were singing very sweet music of the Sidhe. And they rose up early on the morning of the morrow and went to the Inis Gluaire, and all the birds of the country gathered near them on Loch na-n Ean, the Lake of the Birds. And they used to go out to feed every day to the far parts of the country, to Inis Geadh and to Accuill, the place Donn, son of Miled, and his people that were drowned were buried, and to all the western islands of Connacht, and they used to go back to Inis Gluaire every night.<br/><br />
<br/><br />
It was about that time it happened them to meet with a young man of good race, and his name was Aibric; and he often took notice of the birds, and their singing was sweet to him and he loved them greatly, and they loved him. And it is this young man that told the whole story of all that had happened them, and put it in order. <br/><br />
And the story he told of what happened them in the end is this. <br/><br />
It was after the faith of Christ and blessed Patrick came into Ireland, that Saint Mochaomhog came to Inis Gluaire. And the first night he came to the island, the children of Lir heard the voice of his bell, ringing near them. And the brothers started up with fright when they heard it. &#8220;We do not know,&#8221; they said, &#8220;what is that weak, unpleasing voice we hear.&#8221; <br/><br />
&#8220;That is the voice of the bell of Mochaomhog,&#8221; said Fionnuala; &#8220;and it is through that bell,&#8221; she said, &#8220;you will be set free from pain and from misery.&#8221; <br/><br />
They listened to that music of the bell till the matins were done, and then they began to sing the low, sweet music of the Sidhe. <br/><br />
And Mochaomhog was listening to them, and he prayed to God to show him who was singing that music, and it was showed to him that the children of Lir were singing it. And on the morning of the morrow he went forward to the Lake of the Birds, and he saw the swans before him on the lake, and he went down to them at the brink of the shore. &#8220;Are you the children of Lir?&#8221; he said. <br/><br />
&#8220;We are indeed,&#8221; said they. <br/><br />
&#8220;I give thanks to God for that,&#8221; said he, &#8220;for it is for your sakes I am come to this island beyond any other island, and let you come to land now,&#8221; he said &#8220;and give your trust to me, that you may do good deeds and part from your sins.&#8221; <br/><br />
<img width='450' height='318' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/childrenlir_enchantment_90.jpg' alt='' /><br/><br />
<br/><br />
They came to the land after that, and they put trust in Mochaomhog, and he brought them to his own dwelling-place, and they used to be hearing Mass with him. And he got a good smith and bade him make chains of bright silver for them, and he put a chain between Aodh and Fionnuala, and a chain between Conn and Fiachra. And the four of them were raising his heart and gladdening his mind, and no danger and no distress that was on the swans before put any trouble on them now. <br/><br />
Now the king of Connacht at that time was Lairgren, son of Colman, son of Cobthach, and Deoch, daughter of Finghin, was his wife. And that was the coming together of the Man from the North and the Woman from the South, that Aoife had spoken of. <br/><br />
And the woman heard talk of the birds, and a great desire came on her to get them, and she bade Lairgren to bring them to her, and he said he would ask them of Mochaomhog. <br/><br />
And she gave her word she would not stop another night with him unless he would bring them to her. And she set out from the house there and then. And Lairgren sent messengers after her to bring her back, and they did not overtake her till she was at Cill Dun. She went back home with them then, and Lairgren sent messengers to ask the birds of Mochaomhog, and he did not get them. <br/><br />
There was great anger on Lairgren then, and he went himself to the place Mochaomhog was, and he asked was it true he had refused him the birds. &#8220;It is true indeed,&#8221; said he. At that Lairgren rose up, and he took hold of the swans, and pulled them off the altar, two birds in each hand, to bring them away to Deoch. But no sooner had he laid his hand on them than their skins fell off, and what was in their place was three lean, withered old men and a thin withered old woman, without blood or flesh. <br/><br />
And Lairgren gave a great start at that, and he went out from the place. It is then Fionnuala said to Mochaomhog: &#8220;Come and baptize us now, for it is short till our death comes; and it is certain you do not think worse of parting with us than we do of parting with you. And make our grave afterwards,&#8221; she said, &#8220;and lay Conn at my right side and Fiachra on my left side, and Aodh before my face, between my two arms. And pray to the God of Heaven,&#8221; she said, &#8220;that you may be able to baptize us. <br/><br />
The children of Lir were baptized then, and they died and were buried as Fionnuala had desired; Fiachra and Conn one at each side of her, and Aodh before her face. And a stone was put over them, and their names were written in Ogham, and they were keened there, and heaven was gained for their souls. <br/><br />
And that is the fate of the children of Lir so far. <br/><br />
<u>____________</u><br/><br />
Poetry from Breton<br/><br />
<img width='228' height='207' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/taliesincelt.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
                    The Return of Taliesen.<br/><br />
On my lips the speech, in my ears the sound of the Armorican:<br/><br />
I hear the voice of Esus by the shores of the ocean,<br/><br />
And the songs which the great bard Ossian<br/><br />
                    Resings by the ancient dolmen.<br/><br />
Many times since this, my twelfth rebirth on earth,<br/><br />
Have I seen the mistletoe grow green on the Oak,<br/><br />
Seen the yellow crocus, the sunbright, and the vervein<br/><br />
                    Bloom again in the woodlands:<br/><br />
But never shall I see again the white-robed Druid of old<br/><br />
Seek the sacred mistletoe as one seeketh a treasure<br/><br />
Never more shall I see him cut the living plant<br/><br />
                    With his golden sickle.<br/><br />
Alas! the valiant chiefs with the flowing locks!<br/><br />
All sleep in the cairns, beneath the fresh green grass;<br/><br />
In vain my voice o&#8217;er the fields of the dead lamenting&#8211;<br/><br />
                    &#8220;Vengeance! Treason!<br/><br />
Be swift, Revenge, on the feet of the sorrows of Arvor!<br/><br />
Alas, dull echoes alone answer my wailing summons.<br/><br />
Treason, indeed, and Vengeance! for lo, in the hallowed NEmEdes<br/><br />
                    The wayside flaunt of the Cross!<br/><br />
Tarann no longer sends forth his terror of thunde!<br/><br />
Camul no longer laughs behind the strength of his arm!<br/><br />
TentatEs, rising in wrath, has not yet crumbled the earth;<br/><br />
                    Esus is deaf to our call!<br/><br />
Whither, O whither fled are ye, ye powerful, redoubtable gods;<br/><br />
And ye, ye famous Druids, the glory and terror of Armor?<br/><br />
Who has usurped, who has overwhelmed ye, unconquerable knights,<br/><br />
                    Warriors of the golden collar?<br/><br />
Thou, who harkenest, I have been in the place of the Ancients!<br/><br />
I, alone among mortals, thence have issued alive<br/><br />
Alas, the temple was deserted: I saw nought but some wind-haunted oaks<br/><br />
                    Swaying in the silence.<br/><br />
All is fugitive! pride, pleasure, the song, the dance,<br/><br />
Blithe joys of friendship, noble rivalries all:<br/><br />
The keen swift song of the swords, the whistling lances!<br/><br />
                    Dreams of a dreamer all! . . . But no,<br/><br />
A new dawn wakes and laughs on the breast of the darkness;<br/><br />
Earth has her sunshine still, the grave her Spring;<br/><br />
Many a time Dylan hath oared me afar in the death-barque,<br/><br />
                    Many a death-sleep mine, and long!<br/><br />
For long I have slept with the heavy sleep of the dead,<br/><br />
Ofttimes my fugitive body has passed into divers forms,<br/><br />
I have spread strong wings on the air, I have swum in dark waters,<br/><br />
                    I have crawled in the woods.<br/><br />
But, amid all these manifold changes, my soul<br/><br />
Remaineth ever the same: it is always, always &#8220;myself&#8221;!<br/><br />
And now I see well that this is the law of all that liveth,<br/><br />
                    Though none beholdeth the reason, none the end.<br/><br />
Still stand our lonely menhirs, and still the wayfarer shudders<br/><br />
As in the desolate dusk he passes these Stones of Silence!<br/><br />
Thou speakest, I understand! Thy Breton tongue<br/><br />
                    Is that of the ancient Kymry.<br/><br />
Lights steal through the hours of shadow flame-lit for unknown saints,<br/><br />
As, in the days of old, our torches flared on the night:<br/><br />
Ah, before ever these sacred lamps shone for your meek apostles,<br/><br />
                    They burned for Héol.<br/><br />
Blind without reason are we, thus changing the names of the gods:<br/><br />
Thus, mayhap, we think to destroy them, we who abandon their altars!<br/><br />
But, cold, calm, unsmiling before our laughter and curses,<br/><br />
                    The gods wait, immortal.<br/><br />
Yea, while the sacred fires still burn along the hill-tops,<br/><br />
Yea, while a single lichened menhir still looms from the brushwood,<br/><br />
Yea, whether they name thee Armorica, Brittany, Breiz-Izèl,<br/><br />
                    Thou art ever the same dear land!<br/><br />
Ah, soul of me ofttimes to thee, Land of mystery!<br/><br />
Ofttimes again shall I breathe in thy charméd air!<br/><br />
Sure, every weary singer knoweth the secret name ofthee,<br/><br />
                    Land of Heart&#8217;s Desire!<br/><br />
Enduring thou art I For not the slow frost of the ages<br/><br />
Shall dim from thy past thy glory immortally graven!&#8211;<br/><br />
Granite thy soil, thy soul, loved nest of Celtic nations!&#8211;<br/><br />
                    Sings the lost Voice, Taliesin.<br/><br />
:LEO KERMORVAN<br/><br />
&#8212;&#8212;<br/><br />
The Burden of Lost Souls.<br/><br />
This was our sin. When Hope, with wings enchanted<br/><br />
                    And shining aureole,<br/><br />
Hung on the blossomed steps of Youth and haunted<br/><br />
                    The chancel of the soul;<br/><br />
When we whose lips haply had blown the bugle<br/><br />
                    That cheers the wavering line,<br/><br />
And solaced those to whom the world was frugal<br/><br />
                    Of Love, the food divine;<br/><br />
Whose bands had strength to strike men&#8217;s chains asunder<br/><br />
                    And heal the poor man&#8217;s wrong,<br/><br />
Whose breath was blended with the chords that thunder<br/><br />
                    Along the aisles of song;<br/><br />
Whose eyes had seen and hailed the Light of Ages,<br/><br />
                    In cloudiest heavens a star,<br/><br />
Whose ears had heard, on ringing wheels, the stages<br/><br />
                    Of Freedom&#8217;s trophied car:&#8211;<br/><br />
We turned, rebellious children, to the clamour<br/><br />
                    And tumult of the world ;<br/><br />
We gave our souls in fee for Circe&#8217;s glamour<br/><br />
                    And white limbs lightly whirled;<br/><br />
We drank deep draughts of Moloch&#8217;s unclean liquor<br/><br />
                    Even to the dregs of shame,<br/><br />
And blinded by the golden lights that flicker<br/><br />
                    From Mammon&#8217;s altar-flame<br/><br />
We burned strange incense, bowed before his idol<br/><br />
                    Whose eucharist is fire,<br/><br />
And on the neck of passion loosed the bridle<br/><br />
                    Of fierce and wild desire.&#8211;<br/><br />
Till now in our own hearts the ashy embers<br/><br />
                    Of Love lie smouldering,<br/><br />
And scarce our Autumn chill and bare remembers<br/><br />
                    The glory of the Spring ;<br/><br />
While faith, that in the mire was fain to wallow,<br/><br />
                    Returns at last to find<br/><br />
The cold fanes desolate, the niches hollow,<br/><br />
                    The windows dim and blind,<br/><br />
And, strown with ruins round, the shattered relic<br/><br />
                    Of unregardful youth,<br/><br />
Where shapes of beauty once, with tongues angelic,<br/><br />
                    Whispered the runes of Truth.<br/><br />
:HERVÉ-NOËL LE BRETON<br/><br />
<u>_____________</u><br/><br />
<img width='400' height='400' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/childrenoflir.jpg' alt='' /></p>
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		<title>Tales out of Class (On William and Catherine Blake)&#8230; The Return of DJ Kykeon&#8230;</title>
		<link>http://www.earthrites.org/turfing/?p=3421</link>
		<comments>http://www.earthrites.org/turfing/?p=3421#comments</comments>
		<pubDate>Fri, 17 Mar 2006 08:01:00 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

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		<description><![CDATA[(From Will Penna) First the notion that man has a body distinct from his soul is to be expunged; this I shall do by &#8230; melting apparent surfaces away, and displaying the infinite which is hidden. If the doors of &#8230; <a href="http://www.earthrites.org/turfing/?p=3421">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p><img width='400' height='300' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/cliffs_of_moher.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
<br/><br />
(From Will Penna)<br/><br />
First the notion that man has a body distinct from his soul is to be expunged; this I shall do by &#8230; melting apparent surfaces away, and displaying the infinite which is hidden. If the doors of perception were cleansed every thing would appear to man as it is, infinite. For man has closed himself up, till he sees all things thro&#8217; narrow chinks in his cavern.  <br/><br />
&#8211;William Blake<br/><br />
<u>__________</u><br/><br />
On The Menu:<br/><br />
The Links&#8230;  Takes on Patrick..<br/><br />
The Return of DJ Kykeon<br/><br />
Book Review: Why Mrs Blake Cried<br/><br />
Poetry:  Núala Ní Dhomhnaill <br/><br />
Hope life is sweet!  Happy Friday!  More coming your way soon<br/><br />
Gwyllm<br/><br />
<u>__________</u><br/><br />
The Links:<br/><br />
<a href="http://video.google.com/videoplay?docid=5705106544019087065">A Lovely Sendup!</a><br/><br />
<a href="http://www.cusso.net/larigafa/index.html">More of the Same&#8230; from Spain (caution you are now entering the Time Waster Zone&#8230;)</a><br/><br />
<a href="http://www.faqfarm.com/Q/Who_was_St._Patrick">There is this on Patrick&#8230;</a><br/><br />
<a href="http://en.wikipedia.org/wiki/Saint_Patrick">Saint Patrick from wikipedia&#8230;</a><br/><br />
<u>___________</u><br/><br />
<img width='95' height='130' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/dj_pic.serendipityThumb.jpg' alt='' />Rumour has it that DJ Kykeon will be doing a show on <a href="http://earthrites.org:8000">Radio Free EarthRites</a>  this weekend, along with Mix Master Morgan doing a show as well.  <br/><br />
The Story goes that DJ Kykeon has been wandering hither and yon looking for the latest sound for the peeps who enjoy the latest takes on Musica Obscura&#8230;. <br/><br />
<u>__________</u><br/><br />
<a href="http://enjoyment.independent.co.uk/books/reviews/article350877.ece">Why Mrs Blake Cried by Marsha Keith Schuchard</a><br/><br />
The lineaments of gratified desire <br/><br />
By Gary Lachman <br/><br />
<img width='140' height='200' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/BLAKE.GIF' alt='' />When William Blake died in 1827, his widow Catherine appointed Frederick Tatham his literary and artistic executor. No sooner had Tatham accepted the position than he was, in the words of William Michael Rossetti, brother of Dante Gabriel Rossetti, &#8220;beset&#8221; by &#8220;Swedenborgians, Irvingites, or other extreme sectaries&#8221;, and compelled to thrust &#8220;a gag into the piteous mouth of Blake&#8217;s corpse&#8221;. What these timid souls feared was that Blake&#8217;s remains would disclose his intense, frequently obsessive and occasionally pornographic interest in sex. Tatham&#8217;s job amounted to a full-scale expurgation of what Blake&#8217;s less unbuttoned followers considered obscene. Blake had left many drawings and manuscripts containing his most explicit sexual, religious and political expressions &#8211; all three were linked for him &#8211; and Tatham felt obliged to destroy these. The loss was irreparable, but some of the cover-up &#8211; literally &#8211; was less extreme. Joined by Blake&#8217;s friend John Linnell, on some works Tatham only erased the offending words or images. When this proved impracticable they resorted to a fig leaf. Blake&#8217;s original nude self-portrait for his Milton exhibited an erect and oddly blackened penis. One of Blake&#8217;s prudish descendants mitigated the shock caused by the poet&#8217;s proud member by drawing knickers over it. Thankfully, modern technology has restored much of this censored material, and what emerges is a vivid recognition that for Blake, sex was at the centre of his spiritual and domestic life. <br/><br />
A similar whitewash sanitised Blake&#8217;s relationship with his wife. Many biographers repeated the assessment of Blake&#8217;s long-time friend John Thomas Smith, that the marriage was one of &#8220;uninterrupted harmony&#8221;. A somewhat different picture is uncovered by scholar Marsha Keith Schuchard&#8217;s exhaustive investigations. Since the ground-breaking Ellis and Yeats 1893 edition of Blake&#8217;s work, it&#8217;s been known that at least once, Blake proposed adding a concubine to the household. Catherine responded to this by bursting into tears. Schuchard&#8217;s relentless inquiry suggests that this wasn&#8217;t the only reason why Mrs Blake cried. According to Schuchard, throughout their long marriage, Blake made frequent, sometimes bizarre and occasionally frightening sexual demands on the unlettered Catherine, expecting her to fulfil her destiny as his erotic muse, and channelling his frustration into poetry when she declined. Schuchard portrays Catherine as something of a victim, but one can&#8217;t help wondering if her prudery was an equal source of unhappiness to William.<br/><br />
<img width='235' height='300' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/cathrineblake.L.jpg' alt='' />Schuchard reveals a weird esoteric, erotic and apocalyptic counterculture, brewing in what we otherwise consider the &#8220;enlightened&#8221; 18th century. All of it centred around the insight that &#8220;perpetual virile potency&#8221; &#8211; something of a spiritual Viagra &#8211; is the key to visionary consciousness. The cast of characters is dizzying and the settings unlikely. Schuchard starts with the eccentric Count Zinzendorf, leader of the Moravians, who were involved in an &#8220;esoteric tradition of Christian Kabbalism, Hermetic alchemy, and Oriental mysticism&#8221;. Described as both a &#8220;creative theologian&#8221; and a &#8220;sexual pervert&#8221;, Zinzendorf preached an intense identification with a fully sexualised Christ, whose circumcised penis was a frequent object of meditation. Zinzendorf&#8217;s Kabbalism was highly sexualised as well: erotic arousal was necessary for &#8220;visionary copulation&#8221; with the Shekinah, the divine feminine, so aspirants were advised to maintain erections during prayer. Less appealing was the command to visualise Christ&#8217;s wounds, especially the &#8220;side hole&#8221; caused by the infamous Roman spear. Zinzendorf identified the spear with a penis and the &#8220;side hole&#8221; with a vagina. One hole led to another, and the androgynous &#8220;Christel&#8221;, who followed Zinzendorf, preached a homosexual variant of the practice. One central figure to emerge from the Moravians was Emanuel Swedenborg, who advocated concubinage and codified much esoteric erotic spirituality in his book Conjugial Love, which depicts the joys of marriage in heaven, written when he was 80.<br/><br />
<img width='400' height='291' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/godvadam.jpg' alt='' />It&#8217;s known that Blake was a reader of Swedenborg, and by his time the holy grail of &#8220;perpetual virile potency&#8221; was sought by a surprising number of seekers. There was, for instance, the Swede Augustus Nordenskjöld, who proposed a balloon trip to Africa, to start a free love commune. Dr James Graham advocated sex in his electrified &#8220;Celestial Bed&#8221;. Emma Hart, one occupant of the bed, later became Lady Hamilton, Nelson&#8217;s mistress. Philip James de Loutherbourg&#8217;s visionary light shows titillated the pederast William Beckford during his three-day 21st birthday orgy. The Rabbi Jacob Falk taught sex magic to the notorious Cagliostro. The Polish Count Grabianka fused Freemasonry with animal magnetism. The Chevalier d&#8217;Eon was a transvestite spy. And the oversexed Richard Cosway, Blake&#8217;s art teacher, maintained a flat on Moulton Street, which he used for magical rituals, usually involving sex.<br/><br />
There is, of course, Blake himself, who drew on a number of sources &#8211; including an unsuspected familiarity with Eastern Tantra techniques &#8211; in order to maintain his own &#8220;perpetual potency&#8221; well into his later years. It was through these late &#8220;Hindoo&#8221; meditations, involving greater focus on the feminine, that Catherine came to accept Blake&#8217;s preoccupations, and even to share in his visions. Through these, the couple apparently reached an equilibrium. Schuchard&#8217;s detailed book shows why Catherine cried; but it also shows how, in the end, the Blakes achieved some harmony after all.<br/><br />
<u>____________</u><br/><br />
More Poetry From The Gaelic:  Núala Ní Dhomhnaill <br/><br />
<img width='248' height='171' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/coracle.jpg' alt='' /><br/><br />
The Language Issue<br/><br />
I place my hope on the water<br/><br />
in this little boat<br/><br />
of the language, the way a body might put<br/><br />
an infant<br/><br />
in a basket of intertwined<br/><br />
iris leaves,<br/><br />
its underside proofed<br/><br />
with bitumen and pitch,<br/><br />
then set the whole thing down amidst<br/><br />
the sedge<br/><br />
and the bulrushes by the edge<br/><br />
of a river<br/><br />
only to have it borne hither and thither,<br/><br />
not knowing where it might end up;<br/><br />
in the lap, perhaps,<br/><br />
of some Pharaoh&#8217;s daughter.<br/><br />
&#8212;&#8212;&#8212;-<br/><br />
There came this bright young thing<br/><br />
with a Black &amp;amp; Decker<br/><br />
and cut down my quince-tree.<br/><br />
I stood with my mouth hanging open<br/><br />
while one by one<br/><br />
she trimmed off the branches.<br/><br />
another version&#8230;<br/><br />
The fairy woman came<br/><br />
with a Black and Decker<br/><br />
She cut down my tree.<br/><br />
I watched her like a fool<br/><br />
cut the branches one by one.<br/><br />
&#8212;&#8212;&#8212;&#8212;<br/><br />
At first it was only in her dreams <br/><br />
That he came and lay with her. <br/><br />
On the day <br/><br />
She was supposed to be minding the cows <br/><br />
In Sheep Cove (she was reading Dickens, <br/><br />
The Old Curiosity Shop, <br/><br />
And cows were the last thing on her mind) <br/><br />
She saw the porpoises flocking out in the bay. <br/><br />
Her heart almost stopped. <br/><br />
She thought they were her cows, all of them <br/><br />
Fallen at once from the cliff to the water. <br/><br />
She thought shed get a hammering at home <br/><br />
And she had jumped up in her agitation <br/><br />
Before she saw what the bodies were. <br/><br />
That was the first time he appeared to her there. <br/><br />
And after that <br/><br />
He came to her again and again. <br/><br />
At first his clothing seemed so strange to her: <br/><br />
The breastplate, the fishbone greaves and the casque, <br/><br />
The long gloves made from the skin of eels, <br/><br />
His whole style recalling <br/><br />
The sub-human creatures from B movies: <br/><br />
The Creature from Black Lagoon, or an Irish cousin of King Kong. <br/><br />
But when he took the helmet from his head <br/><br />
And his fine horses mane loosened on his shoulders <br/><br />
She saw clearly that he was a young man. <br/><br />
Then came the day <br/><br />
He laid his head on her breast. <br/><br />
The sea-creatures were hooting below them on the water <br/><br />
And the porpoises in shining troops around them. <br/><br />
(Later in the evening <br/><br />
They were seen by people out after cows on the mountain.) <br/><br />
And in a foreign tongue she understood <br/><br />
Though she could not properly make out the words, <br/><br />
He asked her to comb his hair <br/><br />
And crush with her long nails <br/><br />
The creatures that were pestering his head. <br/><br />
She did what he asked. <br/><br />
She was humming softly under her breath <br/><br />
Soothing him, when she got the fright <br/><br />
That stopped her heart again: seaweed and rock dillish <br/><br />
Were growing among the roots of his hair. <br/><br />
She guessed at once what was going on <br/><br />
And that it was bad news. Then <br/><br />
When she felt the tips of his ears she knew <br/><br />
That not only Labhraidh Loric in the old story <br/><br />
Had ears like a horses ears.  <br/><br />
 Yet although the cold sweat was running down her skin <br/><br />
She gave herself a pinch in the thigh <br/><br />
Or two or three, and said nothing. <br/><br />
She went on combing his hair the whole time <br/><br />
Humming and murmuring <br/><br />
Lullabies and scraps of songs <br/><br />
To soothe him and beguile him into sleep <br/><br />
And then when she heard his breathing <br/><br />
Changing to the sighs of a sleeper <br/><br />
She undid the strings of her apron <br/><br />
Gently and quickly <br/><br />
 <br/><br />
 And she ran for it, <br/><br />
She made it up the cliffs in a flash <br/><br />
To the house of her people. At first, <br/><br />
All they could get from her was a streel of nonsense <br/><br />
About seaweed roots and horses ears. At length, <br/><br />
When her people at home had laboured to make out <br/><br />
The meaning of what she was saying, they knew at once <br/><br />
Right on the spot that it was the water horse. <br/><br />
They rose up and put on their clothes, <br/><br />
Their battle-gear and took their weapons. <br/><br />
And out they went as an armed patrol <br/><br />
To find and kill him.  <br/><br />
 Afterwards they all said she was lucky. <br/><br />
She was, and it was a near thing; one slip, <br/><br />
One step awry and hed have swallowed her, <br/><br />
Right down, live and kicking, blood and bones. <br/><br />
Three days after the event <br/><br />
They might have found her liver, a couple of lungs and kidneys <br/><br />
Picked up around the high-tide mark. <br/><br />
That was the sort of beast he was. <br/><br />
It was true for them, she knew it. <br/><br />
And yet she felt the story of that day <br/><br />
Lie heavy on her. <br/><br />
Shed sit there on the cliff edge <br/><br />
Day after day.  <br/><br />
 And she thought about the green gleam <br/><br />
In the strange eyes that had looked at her with desire, <br/><br />
That was as simple, clean, clear <br/><br />
In its own way as a hearty hunger; <br/><br />
The rhythmic shining of his brown limbs <br/><br />
And how they narrowed to slim wrists <br/><br />
And the shape of the hands. <br/><br />
 <br/><br />
More than all else she remembered the muscular <br/><br />
Weave of his body that was tense <br/><br />
And light as a tightened bow. The spring <br/><br />
Wound up, alert, constantly <br/><br />
Ready to be released again.<br/><br />
&#8212;&#8212;&#8212;-<br/><br />
Three who saw and three who didnt<br/><br />
The men rowing for dear life<br/><br />
With their blue jerkins and red bonnets<br/><br />
Putting in at the Womens Cliff<br/><br />
 <br/><br />
 Three of us who were picking dulse (red seaweed)<br/><br />
On the rocks at Coosheen<br/><br />
Nell and Nora and myself<br/><br />
Saw them, the other three saw no sign<br/><br />
 <br/><br />
 Our heads were intent upon the earth<br/><br />
As we picked away our aprons full<br/><br />
I was the first to look up when we heard<br/><br />
The creak of the oars as they pulled<br/><br />
 <br/><br />
I couldnt tell if there were five fellows<br/><br />
Or six in the skiff<br/><br />
There was one at the tiller<br/><br />
Who looked like death himself<br/><br />
 <br/><br />
 I shouted out to look below<br/><br />
Under the cliff where by my soul<br/><br />
At least three of us have seen them go<br/><br />
Through a place so narrow only a seal might pass<br/><br />
 <br/><br />
 And not before the crack of doom<br/><br />
Would we have found a trace<br/><br />
Of our unearthly, our phantom boat<br/><br />
That we saw with our own eyes<br/><br />
 <br/><br />
 The elders advised us to head home<br/><br />
And say the rosary<br/><br />
For this same vision had often come<br/><br />
To people out on the sea<br/><br />
 <br/><br />
 Three who saw and three who didnt<br/><br />
The men rowing for dear life<br/><br />
With their blue jackets and red bonnets<br/><br />
Putting in at the Womens Cliff<br/><br />
&#8212;&#8212;&#8211;<br/><br />
<a href="http://www.irishpage.com/poems/nualabio.htm">Núala Ní Dhomhnaill</a><br/><br />
Núala Ní Dhomhnaill<br/><br />
<img width='200' height='308' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/nuala.jpg' alt='' />Núala Ní Dhomhnaill (NOO-la Nee GO-nal), Ireland&#8217;s foremost present-day poet writing in Irish, was born in 1952 in Lancashire. In 1957, her parents returned to Ireland &#8212; to the Dingle Gaeltacht in Kerry, where she grew up. She writes all her poetry in Irish because she believes that Irish is a language of enormous elasticity and emotional sensitivity; of quick and hilarious banter. Many international scholars have commented that this language of ragged peasants &#8220;seems always on the point of bursting into poetry.&#8221; (Dhomhnaill, 2)<br/><br />
Nuala chose to write in Irish because of her personal desire to keep the Irish culture alive by exposing her countrymen to its linguistic heritage.<br/><br />
Nuala has many critics who say that she should write her poetry in English. Nuala answers her critics in her poem, &#8220;The Language Issue&#8221; which I think is a really good reason for her decision:<br/><br />
She feels that Irish is a language of beauty, historical significance, ancient roots and an immense propensity for poetic expression through its everyday use<br/><br />
Irish is a language of enormous elasticity and emotional sensitivity; of quick and hilarious banter and a welter of references both historical and mythological; it is an instrument of imaginative depth and scope, which has been tempered by the community for generations until it can pick up and sing out every hint of emotional modulation that can occur between people. Many international scholars rhapsodize that this speech of ragged peasants seems always on the point of bursting into poetry. (Dhomhnaill, 2) <br/><br />
Nuala states that she &#8220;had chosen [her] language, or more rightly, perhaps, at some very deep level, the language had chosen [her].&#8221; (Dhomhnaill, 2) Her strong connection to Irish stems from her childhood exposure to the language from her parents and her aunt. She attributes her exposure to the language with her &#8220;farming off&#8221; to her aunt in Kerry, who became her surrogate mother, and her desire to earn her father&#8217;s love: <br/><br />
My father&#8217;s father was from West Kerry, and he was brought up in an Irish-speaking household in Cork and loved the language. I saw on their first visit to me in Kerry how disappointed he was that I wasn&#8217;t speaking Irish, and part of the reason I fell in love with the language was that I saw it as a way to his heart. (O&#8217; Connor, 587) <br/><br />
As a child, Nuala, when living with her parents, lived in an Irish household, but not necessarily in an Irish-speaking household. Once she moved from her home of Sutton Manor Coalfield in Lancashire, she became engulfed in another aspect of her rich Irish heritage. In high school, she began writing poems in English and had two of her poems, one of Bobby Kennedy and the other on Martin Luther King, published in the school magazine. She feels it was at this time that she realized that writing in English seemed inappropriate and unnatural to her, &#8220;stupid&#8221; to quote Nuala (Dhomhnaill, 2). She then switched languages mid-poem and rewrote the same poem in Irish. Nuala sent the poem to an Irish Times competition and won a prize. She had found her inspiration and purpose. <br/><br />
The Irish language &#8220;is the oldest continuous literary activity in Western Europe&#8221; says Nuala, who finds she must justify her dedication to what some scholars consider a dead language. She mocks this classification of Irish by asking; if Irish is dead, &#8220;what does that make her?. . . A walking ghost? A linguistic specter?&#8221; (Dhomhnaill, 3) She sings the praises of the Irish language traditions and nuances that make it unique and therefore indispensable as a poetic medium: <br/><br />
The Gaeltacht language I grew up with fell out of history before the Enlightenment, and before many other things, including Victorian prudishness; and the language just isn&#8217;t prudish. The language is very open and non-judgemental about the body and its orifices. Devout Catholics can have a very racy speech that easily becomes vulgar when translated in English but is just nádúr, natural, in Irish. (O&#8217; Connor, 603) <br/><br />
Nuala&#8217;s obvious love affair with Irish is expressed countless times in her letters, writings, and interviews. This is understandably so largely in part to her criticism for writing in Irish. She quotes her mother as saying her writing in Irish was &#8220;mad&#8221; and countless other Irish people who, because of their ignorance and condescending attitudes toward Irish, force Nuala to defend her use of her native language: &#8220;Here I was in my own country, having to defend the official language of the state from a compatriot who obviously thought it was an accomplishment to be ignorant of it.&#8221; (Dhomhnaill, 1) She clarifies that her dedication to the language is intensified by &#8220;the deep sense in the language that something exists beyond the ego-envelope pleasant and reassuring, but it is also a great source of linguistic and imaginative playfulness.&#8221; (Dhomhnaill, 5) She refers to the otherworld of fairies, sprites and merfolk, the influence of which is deeply ingrained in the everyday life of Irish speakers. Nuala attempts to answer her critics queries into her seemingly mad dedication to writing in English in her poem, &#8220;The Language Issue&#8221; which she presents as the best answer for her decision.<br/><br />
<u>_________________</u><br/><br />
A bright blessing on you and yours&#8230;<br/><br />
 <img width='300' height='484' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/mucha_dance.jpg' alt='' /></p>
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		<title>Seán Ó Ríordáin &#8211; The White Trout</title>
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		<pubDate>Thu, 16 Mar 2006 08:01:00 +0000</pubDate>
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		<description><![CDATA[On The Music Box: The Clear White Light&#8230;. ________ We saw &#8220;Monsieur Ibrahim&#8221; tonight. If you have not seen it, I would truly recommend that you do. I will talk a bit more about it by and by, but let &#8230; <a href="http://www.earthrites.org/turfing/?p=3419">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>On The Music Box:  The Clear White Light&#8230;.<br/><br />
<img width='395' height='400' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/bride.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
<u>________</u><br/><br />
We saw &#8220;Monsieur Ibrahim&#8221; tonight.  If you have not seen it, I would truly recommend that you do.  I will talk a bit more about it by and by, but let us just say it is a tale of Transmission; truly a Sufi&#8217;s Tale.  Set in France, in the mid Sixties.  Please see it!<br/><br />
Much to do, so I will bow out early on the comments.  New Client  today, so I must move along.<br/><br />
On the Menu:<br/><br />
The Links&#8230;<br/><br />
Articles:<br/><br />
Bhrighde and the Art of Devotion<br/><br />
A White Trout -A Legend of Cong<br/><br />
The Poetry:  Seán Ó Ríordáin&#8217;s Finale&#8230;<br/><br />
Art: Paintings by The Scottish Artist, John Duncan<br/><br />
Enjoy.<br/><br />
<u>______</u><br/><br />
The Links:<br/><br />
<a href="http://www.seditionproject.net/photogallery.html">It can&#8217;t happen here: The Montana Sedition Project</a><br/><br />
<a href="http://scotlandtoday.scottishtv.co.uk/content/default.asp?page=s1_2_2&amp;newsid=10816&amp;newsType=">Loch Lomond wallabies caught on camera</a><br/><br />
<a href="http://www.epica-awards.org/assets/epica/2005/winners/films/flv/05512.htm">From our friend Phil: &#8220;Good Things Come To Those That Wait&#8221;</a><br/><br />
<a href="http://www.sacred-mushroom-church.ch/web/english/index.php?s=sacrament&amp;wer=PX71">Sacred Mushroom Church Of Switzerland</a><br/><br />
<a href="http://redangels.yage.net/">Red Angels?&#8230;</a><br/><br />
<u>__________________</u><br/><br />
Bhrighde<br/><br />
As with most ancient goddess myths and legends, there is a lot of variation in Bhrighde&#8217;s stories depending on locality, reflecting the people&#8217;s adaptation of the archetype to their own particular collective character and circumstances. Confusion is compounded by her appropriation by the Christian churches in their attempts to win converts in the early years of Christianity. But such stories arose from a symbolic-mythopoetic, rather than literal-logical consciousness, and are designed to be understood in terms of psychological archetypes, not historical &#8216;fact&#8217;  to be heard with the heart, rather than the head. Variation can consequently add clarity and subtlety to the understanding of the archetype, rather than confusion.<br/><br />
<img width='449' height='500' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/brigid1a.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
Cadhas do Bhrighde. A token of respect to Brigid. By Professor Alexander John Haddow (1912- 1978). It took 19 years to complete.<br/><br />
Bhrighde is most frequently attributed a solar divinity, daughter of the Dagda, goddess of fire and hearth and a patron of warfare or Briga. Her soldiers were called Brigands. A perpetual fire was tended in her honour and no man was allowed near. She is also associated with the Moon and water, and was worshipped at healing wells and springs. The 19 maidens who tended her sacred flame references the 19-year lunar cycle.<br/><br />
F Marian McNeill gives her affinities with Pallas Athena (Minerva) the Moon goddess; with Hera (Juno) goddess of hearth and home; and with Persephone (Proserpine) as goddess of Spring and the Corn-Maiden.<br/><br />
Born into one people and married into another, she has mediated between two peoples in times of war. She is Brigit of the Judgements, the triple matron of crafts (including smithcraft, brewing, weaving and dyeing), goddess of healers, seers and doctors, and of poets, whose word held magic and who sat as equals to kings. She protected travellers, and women in childbirth, and extended that blessing to domestic animals, especially cattle. Her feast day  Imbolc (&#8216;in the belly&#8217;)  has strong connections with pregnancy, coinciding with the birth of lambs, and was one of the four major festivals of the year. She is patron of language and alphabets, of farm work and cattle, keeper of prophecies and dreams, the watcher of the greater destinies, the guardian of the future. Her feast day is the Celtic festival of Imbolc (February 1st-2nd). Cattle are sacred to her, and in some of her aspects the goddess had power over large sea creatures. Her colour is green: the spreading of her green mantle over the land heralds Spring. In other attributions, her triple nature is expressed in colours of white, red and black (maiden, mother and black hag). The oystercatcher  Ghille Bhridein (Bride&#8217;s page) as it&#8217;s still known in the Highlands with its call of ghille-ghille-ghille-ghille-bree-juh  wears these three colours.<br/><br />
Appropriated by the Christian Churches, she became St Bride or Brigit, &#8216;Mary of the Gaels&#8217;, one of the 3 patron saints of Ireland. The goddess&#8217;s sacred flame became the saint&#8217;s and was kept by the nuns of the abbey of Kildare (the abbey is believed to have been built on the site of a pre-Christian temple to the goddess). The custom of allowing no man near the flame, or those who tended it, was maintained. No one knows when it was lit, but it was extinguished in 1220 on the orders of the Archbishop of London who decreed it a pagan superstition. It was then rekindled and kept alight until the reign of Henry VIII (1509-1541). In the 1960s, the Vatican decanonised St Bride, citing insufficient proof of her sanctity or even of her existence. At Imbolc, 1993, the Brigidine Sisters of Ireland rekindled her flame at Kildare.<br/><br />
According to Irish legend, St. Brigit was born in 452 AD to Dubthach, a pagan chieftain, and a Christian bondwoman (slave) in County Louth, Ireland. The chieftain&#8217;s wife got wind of the slave&#8217;s pregnancy and ordered her removed. She was sold to a poet, who in turn sold her to a Druid. When Brigit was born  at sunrise  a tower of flame reached from the top of her head to the heavens and gave the house the appearance of being on fire. When she was about ten years old, she returned to the home of her natural father. The legends say she immediately starting giving away everything in the kitchen to the poor. She even gave away her father&#8217;s sword to a leper. Dubthach was furious, and took Brigit to the King to sell her. Brigit&#8217;s explanation for her behaviour impressed the King and she was sent to the Church instead. Other versions say Dubthach took her to Iona.<br/><br />
Earlier this century, an old woman recounted her experiences at a well of Brigids on the west coast of Ireland  one of many that are still active today. I had a pearl in my eye one time, and I went to Saint Brigits well on the cliffs. Scores of people there were in it, looking for cures, and some got them and some did not get them. And I went down the four steps to the well and I was looking into it, and I saw a little fish no longer than your finger coming from a stone under the water. Three spots it had on the one side and three on the other side, red spots and a little green with the red, and it was very civil coming hither to me and very pleasant wagging its tail. And it stopped and looked up at me and gave three wags of its back, and walked off again and went in under the stone.And in three days I had the sight of my eye again. It was surely Saint Brigit I saw that time; who else would it be?<br/><br />
The night before her feast day, St Bride travels the country accompanied by a white cow bestowing blessings on the people and their livestock. Irish legends say that during Brigit&#8217;s lifetime, everything she touched increased in quantity or quality, whether this be sheep she tended or the food she gave to the poor (or even perhaps the petrol in cars?).<br/><br />
<img width='450' height='384' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/duncan_stbride.jpg' alt='' /><br/><br />
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St Bride by John Duncan, 1913. National Gallery of Scotland. The painting depicts St Bride&#8217;s transportation to Bethlehem by angels.<br/><br />
In the Scottish tradition, St Bride grew up on Iona. Legend has it that angels transported her from Iona to Bethlehem on the night of the nativity where she became Christ&#8217;s foster mother  Muime-Chriosd. Foster parents in Celtic tradition ranked higher than the natural parents, the relationship being considered sacred.<br/><br />
<a href="http://members.lycos.nl/peadar/brigid.htm">Cadhas do Bhrighde &#8211; A token of respect to Brighid (more on the painting of Prof. Haddow)</a><br/><br />
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A White Trout -A Legend of Cong<br/><br />
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THE next morning I proceeded alone to the cave, to witness the natural curiosity of its subterranean river, my interest in the visit being somewhat increased by the foregoing tale. Leaving my home at the little village of Cong I bent my way on foot through the fields, if you may venture to give that name to the surface of this immediate district of the couuty Mayo, which, presenting large flat muses of limestone, intersected by patches of verdure, gives one the idea much more of a burial-ground covered with monumental slabs than a formation of Nature. Yet (I must make this remark en passant) such is the richness of the pasture in these little verdant interstices, that cattle are fattened upon it in a much shorter time than on a meadow of the most cultured aspect; and though to the native of Leinster this land (if we may &#8216;be pardoned a premeditated bull) would appear all stones, the Mayo farmer knows it from experience to be a profitable tenure. Sometimes deep clefts occur between these laminae of limestone rock, which, closely overgrown with verdure, have not infrequently occasioned serious accidents to man. and beast; and one of these chasms, of larger dimensions than usual, forms the entrance to the celebrated cave in question.<br/><br />
Very rude steps of unequal height, partly natural and partly artificial, lead the explorer of its quiet beauty, by an abrupt descent, to the bottom of the cave, which contains an enlightened area of some thirty or forty feet, whence a naturally vaulted passage opens, of the deepest gloom. The depth of the cave may be about equal to its width at the bottom; the mouth is not more than twelve or fifteen feet across; and pendent from its margin clusters of ivy and other parasite plants bang and cling in all the fantastic variety of natural festooning and tracery. It is a truly beautiful and poetical little spot, and particularly interesting to the stranger from, being unlike anything else one has ever seen, and having none of the noisy and vulgar pretence of regular show-places, which calls upon you every moment to exclaim &#8220;Prodigious!&#8221;<br/><br />
An elderly and decent-looking woman had just filled her pitcher with the deliciously cold and clear water of the subterranean river that flowed along its bed of small, smooth, and many-coloured pebbles, as I arrived at the bottom; and perceiving at once that I was a stranger, she paused, partly perhaps with the pardonable pride of displaying her local knowledge, but more from the native peasant politeness of her country, to become the temporary Cicerone of the cave. She spoke some word of Irish, and hurried forth on her errand a very handsome and active boy, of whom she informed me she was the great-grandmother.<br/><br />
&#8220;Great-grandmother! &#8220;I repeated, in unfeigned astonishment.<br/><br />
&#8220;Yes, your honour,&#8221; she answered, with evident pleasure sparkling In her eyes, which time had not yet deprived of then, brightness, or the soul-subduing influence of this selfish world bereft of their kind-hearted expression.<br/><br />
&#8220;You are the youngest woman I have ever seen,&#8221; said I, &#8220;to be a great-grandmother.&#8221;<br/><br />
&#8220;Troth, I don&#8217;t doubt you, sir,&#8221; she answered.<br/><br />
&#8220;And you seem still in good health, and likely to live many a year yet,&#8221; said I.<br/><br />
&#8220;With the help of God, sir,&#8221; said she reverently.<br/><br />
&#8220;But,&#8221; I added, &#8220;I perceive a great number of persons about here of extreme age. Now, how long generally do the people in this country live?&#8221;<br/><br />
&#8220;Troth, sir,&#8221; said she, with the figurative drollery of her country, &#8220;we live here as long as we like.&#8221;<br/><br />
&#8220;Well, that is no inconsiderable privilege,&#8221; said I; &#8220;but you, nevertheless, must have married very young?&#8221;<br/><br />
&#8220;I was not much over sixteen, your honour, when I had my first child at my breast.&#8221;<br/><br />
&#8220;That was beginning early,&#8221; said I.<br/><br />
&#8220;Thrue for you, sir; and faith, Noreen (that&#8217;s my daughter, sir)&#8211;Noreen herself lost no time either; I suppose she thought she had as good a right as the mother before her&#8211;she was married at seventeen, and a likely couple herself and her husband was. So you see, sir, it was not long before I was a granny. Well, to make the saying good, &#8216;As the ould cock crows, the young bird cherrups,&#8217; and faiks, the whole breed, seed, and generation tuk after the owld woman (that&#8217;s myself sir); and so, in coorse of time, I was not only a granny, but a grate granny; and, by the same token, here comes my darling Paudeen Bawn, with what I sent him for.&#8221;<br/><br />
Here the fine little fellow I have spoken of, with his long fair hair curling about his shoulders, descended into the cave, bearing some faggot of bogwood, a wisp of straw, and a lighted sod of turf.<br/><br />
&#8220;Now, your honour, it&#8217;s what you&#8217;ll see the pigeon-hole to advantage.&#8221;<br/><br />
&#8220;What pigeon-hole!&#8221; said I.<br/><br />
&#8220;Here where we are,&#8221; she replied.<br/><br />
&#8220;Why is it so called?&#8221; l inquired.<br/><br />
&#8220;Because, sir, the wild pigeons often build in the bushes and the ivy that&#8217;s round the mouth of the cave, and in here too,&#8221; said she, pointing into the gloomy depth of the interior.<br/><br />
&#8220;Blow that turf, Paudeen; &#8220;and Paudeen, with distended cheeks and compressed lips, forthwith poured a few vigorous blasts on the sod of turf, which soon flickered and blazed, while the kind old woman lighted her faggots of bogwood at the flame.<br/><br />
&#8220;Now, sir, follow me,&#8221; &#8216;said my conductress.<br/><br />
&#8220;I am sorry you have had so much trouble on my account,&#8221; said I. &#8220;Oh, no throuble in life, your honour, but the greatest of pleasure;&#8221; and so saying, she proceeded into the cave, and I followed, carefully choosing my steps by the help of her torch-light along the slippery path of rock that overhung the river. When she had reached a point of some little elevation, she held up her lighted pine branches, and waving them to and fro, asked me could I see the top of the cave.<br/><br />
The effect of her figure was very fine, illumined as it was in the midst of utter darkness by the red glare of the blazing faggots; and as she wound them round her head, and shook their flickering sparks about, it required no extraordinary stretch of imagination to suppose her, with her ample cloak of dark drapery, and a few straggling tresses of grey hair escaping from the folds of a rather Eastern head-dress, some sibyl about to commence an awful rite, and evoke her ministering spirits from the dark void, or call some water-demon from the river, which rushed unseen along, telling of its wild course by the turbulent dash of its waters, which the reverberation of the cave rendered still more hollow.<br/><br />
She shouted aloud, and the cavern &#8211; echoes answered to her summons. &#8220;Look!&#8221; said she&#8211;and she lighted the wisp of straw, and flung it on the stream. It floated rapidly away, blazing in wild undulations over the perturbed surface of the river, and at length suddenly disappeared altogether. The effect was most picturesque and startling; it was even awful. I might almost say sublime!<br/><br />
Her light being nearly expired, we retraced our steps, and emerging from the gloom, stood beside the river, in the enlightened area I have described.<br/><br />
&#8220;Now, sir,&#8221; said my old woman, &#8220;we must thry and see the white throut; and you never seen a throut o&#8217; that colour yet, I warrant.&#8221;<br/><br />
I assented to the truth of this.<br/><br />
&#8220;They say it&#8217;s a fairy throut, yer honour, and tells mighty quare stories about it.&#8221;<br/><br />
&#8220;What are they?&#8221; I inquired.<br/><br />
&#8220;Troth, it&#8217;s myself doesn&#8217;t know the half o&#8217; them&#8211;only partly; but sthrive and see it before you go, sir, for there&#8217;s them that says it isn&#8217;t lucky to come to the cave and lave it without seein&#8217; the white throat. And if you&#8217;re a bachelor, sir, and didn&#8217;t get a peep at it, throth, you&#8217;d never be married, and sure that &#8216;id be a murther.&#8221;<br/><br />
&#8220;Oh,&#8221; said I, &#8220;I hope the fairies would not be so spiteful&#8211;&#8221;<br/><br />
&#8220;Whisht, whisht!&#8221; said she, looking fearfully around; then, knitting her brows, she gave me an admonitory look, and put her finger on her lip, in token of silence, and then coming sufficiently near me to make herself audible in a whisper, she said, &#8220;Never speak ill, your honour, of the good people&#8211;beyant all, in sitch a place this&#8211;for it&#8217;s in the likes they always keep; and one doesn&#8217;t know who may be listenin&#8217;. God keep uz! But look, sir, look!&#8221; and she pointed to the stream&#8211;&#8221; there she is.&#8221;<br/><br />
&#8220;Who&#8211;what?&#8221; said I.<br/><br />
&#8220;The throut, sir.&#8221;<br/><br />
I immediately perceived the fish in question, perfectly a trout in shape, but in colour a creamy white, heading up the stream, and seeming to keep constantly within the region of the enlightened part of it.<br/><br />
&#8220;There it is, in that very spot evermore,&#8221; continued my guide, &#8220;and never anywhere else.&#8221;<br/><br />
&#8220;The poor fish, I suppose, likes to swim in the light,&#8221; said I.<br/><br />
&#8220;Oh, no, sir,&#8221; said she, shaking her head significantly, &#8220;the people here has a mighty owld story about that throut&#8221;<br/><br />
&#8220;Let me bear it, and you will oblige me.&#8221;<br/><br />
&#8220;Och! it&#8217;s only laughin&#8217; at me you&#8217;d be, and call me an ould fool, as the misthiss beyant in the big house often did afore, when she first kem among us&#8211;but she knows the differ now.&#8221;<br/><br />
&#8220;Indeed I shall not laugh at your story,&#8221; said I, &#8220;but on the contrary, shall thank you very much for your tale.&#8221;<br/><br />
&#8220;Then sit down a minnit, sir,&#8221; said she, throwing her apron upon the rock, and pointing to the seat, &#8220;and I&#8217;ll tell you to the best of my knowledge.&#8221; And seating herself on an adjacent patch of verdure, she began her legend.<br/><br />
&#8220;There was wanst upon a time, long ago, a beautiful young lady that lived in a castle up by the lake beyant, and they say she was promised to a king&#8217;s son, and they wor to be married; when, all of a suddent, he was murthered, the crathur (Lord help us), and threwn into the lake abow, and so, of coorse, he couldn&#8217;t keep his promise to the fair lady&#8211;and more&#8217;s the pity.<br/><br />
&#8220;Well, the story goes that she went out iv her mind bekase av losin&#8217; the king&#8217;s son; for she was tindher-hearted, God help her! like the rest iv us, and pined away after him, until, at last,no one about seen her, good or bad, and the story wint that the fairies took her away.<br/><br />
&#8220;Well, sir, in coorse o&#8217; time the white throut, God bless it! was seen in the sthrame beyant, and sure the people didn&#8217;t know what to think av the crathur, seein&#8217; as how a white throut was never heerd av afore nor sence; and years upon years the throut was there, just where you seen it this blessed minnit, longer nor I can tell&#8211;aye, troth, and beyant the memory o&#8217; th&#8217; ouldest in the village.<br/><br />
<img width='400' height='281' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/la20toma20de20excalibur.jpg' alt='' />&#8220;At last the people began to think it must be a fairy&#8211;for what else could it be?&#8211;and no hurt nor harm was iver put an the white throut, antil some wicked sinners of sojers kem to these parts, and laughed at all the people, and gibed and jeered them for thinkin&#8217; o&#8217; the likes; and one o&#8217; them in partic&#8217;lar (bad luck to him; God forgi&#8217; me for sayin&#8217; it!) swore he&#8217;d catch the throut and ate it for his dinner&#8211;the blackguard!<br/><br />
&#8220;Well, what would you think o&#8217; the villiany of the sojer?&#8211;Sure enough he cotch the throut; and away wid him home, and puts an the fryin&#8217;-pan, and into it he pitches the purty little thing. The throut squeeled all as one as a Christian crathur, and, my dear, you&#8217;d think the sojer id split his sides laughin&#8217;&#8211;for he was a harden&#8217;d villian; and when he thought one side was done, he turns it over to fry the other; and what would you think, but the divil a taste of a burn was an it at all at all; and sure the sojer thought it was a quare throut that couldn&#8217;t be briled. &#8216;But,&#8217; says he, &#8216;I&#8217;ll give it another turn, by-and-by &#8216;&#8211;little thinkin&#8217; what was in store for him&#8211;the haythen!<br/><br />
&#8220;Well, when he thought that side was done, he turns it again&#8211;and lo and behould you, the divil a taste more done that side was nor the other. &#8216;Bad luck to me,&#8217; says the sojer, &#8216;but that bates the world!&#8217; says he; &#8216;but I&#8217;ll thry you agin, my darlint,&#8217; says he, &#8216;as cunnin&#8217; as you think yourself,&#8217;&#8211;and so, with that, he turns it over and over; but the divil a sign av the fire was an the purty throut. &#8216;Well,&#8217; says the desperate villian (for sure, sir, only he was a desperate villian entirely, he might know he was doin&#8217; a wrong thing, seein&#8217; that all his endayvours was no good)&#8211;&#8217;well,&#8217; says he, &#8216;my jolly little throut, maybe you&#8217;re fried enough, though you don&#8217;t seem over-well dress&#8217;d; but you may be better than you look, like a singed cat, and a tit-bit, afther all,&#8217; says he; and with that he ups with his knife and fork to taste a piece o&#8217; the throut&#8211;but, my jew&#8217;l, the minnit he puts his knife into the fish, there was a murthenin&#8217; screech, that you&#8217;d think the life id lave you if you heerd it, and away jumps the throut out av the fryin&#8217;-pan into the middle o&#8217; the flure; and an the spot where it fell, up riz a lovely lady&#8211;the beautifullest young crathur that eyes ever seen, dressed in white with a band o&#8217; goold in her hair, and a sthrame o&#8217; blood runnin&#8217; down her arm.<br/><br />
&#8220;Look where you cut me, you villian,&#8217; says she, and she held out her arm to him&#8211;and, my dear, he thought the sight id lave his eyes.<br/><br />
&#8220;Couldn&#8217;t you lave me cool and comfortable in the river where you snared me, and not disturb me in my duty?&#8217; says she.<br/><br />
&#8220;Well, be thrimbled like a dog in a wet sack, and at last he stammered out somethin&#8217;, and begged for his life, and ax&#8217;d her ladyship&#8217;s pardin, and said he didn&#8217;t know she was an duty, or he was too good a sojer not to know betther nor to meddle wid her.<br/><br />
&#8220;&#8216;I was on duty, then,&#8217; says the lady; &#8216;I was watchin&#8217; for my thrue love, that is comin&#8217; by wather to me,&#8217; says she; &#8216;an&#8217; if be comes while I am away, an&#8217; that I miss iv him, I&#8217;ll turn you into a pinkeen, and I&#8217;ll hunt you up and down for evermore, while grass grows or wather runs.&#8217;<br/><br />
&#8220;Well, the sojer thought the life id lave him at the thoughts iv his bein&#8217; turned into a pinkeen, and begged for mercy; and with that, says the lady:<br/><br />
&#8220;&#8216;Renounce your evil coorses,&#8217; says she, &#8216;you villian, or you&#8217;ll repint it too late; be a good man for the futhur, and go to your&#8217; duty reg&#8217;lar. And now,&#8217; says she, &#8216;take me back, and put me into the river agin, where you found me.&#8217;<br/><br />
&#8220;&#8216;Oh, my lady,&#8217; says the sojer, &#8216;how could I have the heart to drownd a beautiful lady like you?&#8217;<br/><br />
&#8220;But before he could say another word, the lady was vanished, and there he saw the little throut an the ground. Well, he put it an a clane plate, and away he run for the bare life, for fear her lover would come while she was away; and he run, and he run, ever till be came to the cave agin, and threw the throat into the river. The minnit he did, the wather was as red as blood for a little while, by raison av the cut, I suppose, until, the sthrame washed the stain away; and to this day there&#8217;s a little red mark an the throut&#8217;s side where it was cut.<br/><br />
&#8220;Well, sir, from that day out the sojer was an althered man, and reformed his way; and wint to his duty reg&#8217;lar, and fasted three times a week&#8211;though it was never fish he tuk an fastin&#8217; days; for afther the fright be got, fish id never rest an his stomach, God bless us!&#8211;savin&#8217; your presence. But anyhow, he was an althered man, as I said before; and in coorse o&#8217; time he left the army, and turned hermit at last; and they say he used to pray evermore for the sowl of the White Throut.&#8221;<br/><br />
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The Poetry of Seán Ó Ríordáin<br/><br />
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The Back of the House [trans. Tony Dermody]<br/><br />
At the back of the house is a land of youth,<br/><br />
A jumbled beautiful space among<br/><br />
The farmyard beasts unclothed, unshod,<br/><br />
Nor knowing the Irish or English tongue,<br/><br />
Walking the way.<br/><br />
Yet each one grows an ample cloak,<br/><br />
Where chaos is the heart of rule,<br/><br />
And in that land the language spoke<br/><br />
Was taught of old in Aesops school,<br/><br />
Long passed away.<br/><br />
Some hens are here, a chicken clutch,<br/><br />
A simple duck, though fixed of mind,<br/><br />
A big black dog with wicked looks<br/><br />
Barking loud like a good watch-hound,<br/><br />
A cat sun-baking;<br/><br />
There, a heap of bric-a-brac,<br/><br />
The cast-off treasure stuff of life,<br/><br />
A candlestick, buckles, an old straw hat,<br/><br />
A bugle quiet, and a kettle white<br/><br />
Like a goose waking.<br/><br />
Here the tinkers come uncouth,<br/><br />
Blessing generously all they see,<br/><br />
Feeling at home in the land of youth,<br/><br />
Seeking cast-off things for free,<br/><br />
All over Ireland.<br/><br />
I would go back in the dead of night,<br/><br />
The treasure gilded in the moonbeams reach,<br/><br />
Perhaps to see in the eerie light<br/><br />
The child-wise Aesops phantom teach<br/><br />
His ghostly learning. <br/><br />
&#8212;&#8212;-<br/><br />
Syllabling [trans. Patrick Crotty]<br/><br />
A nurse was in a hospital<br/><br />
       In the afternoon brightness<br/><br />
And pulses there were throbbing<br/><br />
       Regularly in beds;<br/><br />
She stood before each bedstead<br/><br />
       And stayed a short while counting,<br/><br />
Jotting down each measure<br/><br />
       Syllabling in each wrist;<br/><br />
She syllabled herself at length<br/><br />
       Rhythmically from the ward<br/><br />
And left behind a chorus<br/><br />
       Of pulses keeping time:<br/><br />
It was then the Angelus spread its<br/><br />
       Syllable-shake across lips there<br/><br />
Till Amens died away<br/><br />
       Like whispering in the ward:<br/><br />
But the murmerings continued<br/><br />
       In the monastery of flesh,<br/><br />
The pulses going like monks<br/><br />
       Syllabling their plain-chant. <br/><br />
&#8212;&#8212;<br/><br />
The Cat [trans. by Diarmuid Johnson]<br/><br />
Leave the cat outside<br/><br />
Alone in the thick night<br/><br />
The sky high as a house?<br/><br />
I would not do such a thing.<br/><br />
Two eyes like two cigarettes<br/><br />
Deep in the gaping night<br/><br />
Terror in a young cat&#8217;s heart:<br/><br />
I would not do such a thing.<br/><br />
Kempt whiskers quivering<br/><br />
Claws ready for the fight<br/><br />
Break a kitten&#8217;s nerve?<br/><br />
I would not do such a thing.<br/><br />
For I drank of the cat&#8217;s mind<br/><br />
And watched the cat keenly<br/><br />
Its thoughts formed in my eye<br/><br />
As we grew mutually.<br/><br />
I became half-cat<br/><br />
The cat half-man:<br/><br />
Throw our fellowship away?<br/><br />
I would not do such a thing.<br/><br />
The loathing of ancestral cats<br/><br />
For all the human race:<br/><br />
To sense that in its eyes -<br/><br />
I would always be in pain.<br/><br />
<img width='400' height='302' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/duncan_sleeping.jpg' alt='' /><br/></p>
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		<title>Seán Ó Ríordáin &#8211; Can The Sacred Landscape Of Tara Be Saved?</title>
		<link>http://www.earthrites.org/turfing/?p=3420</link>
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		<pubDate>Wed, 15 Mar 2006 08:01:00 +0000</pubDate>
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		<description><![CDATA[On The Music Box: Kristi Stassinopoulou &#8211; Secrets of the Rocks (Thanks Peter!) _________ On my mind&#8230;. I was reading over an article on Ireland today that Diane Darling sent along from her travels&#8230; I started to think of the &#8230; <a href="http://www.earthrites.org/turfing/?p=3420">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>On The Music Box:  Kristi Stassinopoulou &#8211; Secrets of the Rocks (Thanks Peter!)<br/><br />
<img width='300' height='195' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/hill_of_tara.jpg' alt='' /><br/><br />
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<u>_________</u><br/><br />
On my mind&#8230;.<br/><br />
I was reading over an article on Ireland today that Diane Darling sent along from her travels&#8230; I started to think of the Sacred Landscape, and especially of Tara.  Well, I did some research, and what I thought had been defeated in the courts actually wasn&#8217;t.  The area around Tara is now slated for further development of roadworks, adding another highway cutting through the beauty and sacredness of it all.  <br/><br />
Really, this is madness.  This is a world heritage site, sacred from time out of mind.  Look at the second link, and help out if you can.<br/><br />
Hope your day is a good one&#8230;<br/><br />
G<br/><br />
&#8212;<br/><br />
On the Menu Today:<br/><br />
The Links: Tales of Forgery&#8230;<br/><br />
The Article: Court defeat clears way for motorway near Tara<br/><br />
Poetry: Seán Ó Ríordáin<br/><br />
Enjoy.<br/><br />
<u>_______</u><br/><br />
The Links:<br/><br />
<a href="http://www.ananova.com/news/story/sm_1760580.html">Porn euros being passed off as real</a><br/><br />
<a href="http://uk.news.yahoo.com/15032006/80-132/man-busted-billion-dollar-bills.html">Man busted with billion dollar bills</a><br/><br />
<a href="http://www.bifurcating.net/vortexegg/?p=363">Pictures of Possibly-Extraterrestrial Red Rain Particles</a><br/><br />
<a href="http://en.wikipedia.org/wiki/Sasha_Shulgin">Sasha makes Wikipedia!</a><br/><br />
<u>___________</u><br/><br />
The Article:<a href="http://www.stonepages.com/news/archives/001796.html">Court defeat clears way for motorway near Tara</a><br/><br />
<img width='400' height='271' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/ireland13.jpg' alt='' /><br/><br />
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The way could be cleared for construction work to start by this time next year on the controversial M3 motorway following the failure of a Irish High Court challenge to the road last week. Sources have suggested that if there is no appeal to last weeks decision, that work is likely to begin in March 2007, allowing for archaeological excavations to be completed by the end of this year and site preparation work to get underway in the autumn.<br/><br />
     The National Roads Authority (NRA) is this week meeting with its legal team to examine the judgement of High Court Justice Mr Thomas Smyth, who last week dismissed the challenge by campaigner Vincent Salafia against the route of the M3 motorway through the area between the Hill of Tara and Skryne. Mr Justice Smyth ruled that Mr Salafia was not entitled to succeed in any of his claims because of an unjustified two-year delay in bringing them. In a 60-page decision delivered over two and a half hours last Wednesday, Mr Justice Smyth considered all the arguments made by Mr Salafia, including claims that the National Monuments Amendment Act 2004 were unconstitutional, and rejected all of them.<br/><br />
     This week, the various bodies involved in the case were digesting the High Court report. A hearing to determine the costs will take place on Tuesday next, 14th March, after which the court order will be executed. There is then a 21-day period during which Mr Salafia can appeal the decision to the Supreme Court.<br/><br />
The High Court decision has been welcomed by Meath County Council and local groups that have campaigned in favour of the motorway, as well as the Minister for the Environment.<br/><br />
    <br/><br />
 The Meath Chambers fought a vigorous campaign to counter the mis-information circulated by those opposed to the M3 route, they said in their statement. We needed to go to extraordinary lengths to communicate the fact that the proposed route is 1.5 miles away from the centre of the Hill of Tara, and is significantly further away from the hill than the existing N3 route. Surveys undertaken on behalf of the Chambers and MCM3 have consistently revealed 80-92 per cent support for the M3 as proposed in the county. Local opinion on the M3 was further demonstrated by the massive support given to pro-M3 candidates during the recent by-election.<br/><br />
     Archaeological work as well as the acquisition of land on the M3 route has been ongoing throughout the High Court action, and will continue, with the archaeological digs due to finish on schedule in December.<br/><br />
<u>____________</u><br/><br />
<a href="http://www.protect-tara.org/">Protect Tara!</a><br/><br />
<img width='400' height='260' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/engb19.jpg' alt='' /><br/><br />
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&#8220;Tara constitutes the heart and soul of Ireland. The plan.. for the M3 motorway.. spells out a massive national and international tragedy that must be averted.&#8221; Excerpt from a letter signed by thirty academics, The Irish Times, 23.02.2004.<br/><br />
<u>____________</u><br/><br />
Poetry: Seán Ó Ríordáin an overview<br/><br />
For My Friends [Trans by Diarmuid Johnson]<br/><br />
You enrage me, and not without reason;<br/><br />
Your stuffy remarks<br/><br />
Your forthright opinions<br/><br />
Your endorsement of your own trivial society<br/><br />
All represent the injustice<br/><br />
Which the strong inflict on the weak<br/><br />
In today&#8217;s world<br/><br />
And have done for thousands of years<br/><br />
Overshadowed by the false doctrine<br/><br />
Which you still preach<br/><br />
On truth&#8217;s behalf, or so you&#8217;d have it,<br/><br />
And in the name of the Christ whom you have gelded:<br/><br />
I&#8217;ll fight you to the death,<br/><br />
Though you be my friends,<br/><br />
Because I hear your words<br/><br />
Echoing loudly through the corridors of history,<br/><br />
Wreaking havoc,<br/><br />
Bulldozing.<br/><br />
&#8212;&#8212;&#8212;-<br/><br />
<img width='425' height='270' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/IL223F.jpg' alt='' /><br/><br />
<br/><br />
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<br/><br />
 Listen to the River Speak [Trans Diarmuid Johnson]<br/><br />
We went walking by night<br/><br />
A woman and three men<br/><br />
And the river spoke to itself incessantly<br/><br />
And though there was much I could not grasp<br/><br />
I knew it was utterly sincere<br/><br />
And I knew not a drop of what it said was conceit<br/><br />
But the lucid dialogue proper to water.<br/><br />
But again and again<br/><br />
I set incoherence spinning through the night,<br/><br />
And with empty words<br/><br />
Like a bright mask worn falsely<br/><br />
Over the soul&#8217;s face<br/><br />
I deceived two of my companions<br/><br />
Hiding raw wounds from them<br/><br />
Keeping the ache to myself.<br/><br />
But now that I am alone<br/><br />
Let my soul be bare and unclothed<br/><br />
And I will speak true to myself<br/><br />
As the unconceited river spoke<br/><br />
When it raised a poem to mountains<br/><br />
With its great flood<br/><br />
When it resisted musical heresy<br/><br />
And sang nothing but the essence of water.<br/><br />
&#8212;&#8212;&#8212;<br/><br />
Don&#8217;t Tolerate Apathy [Trans Diarmuid Johnson]<br/><br />
There is not a fly, not a moth, not a bee<br/><br />
Of God&#8217;s creation<br/><br />
Not a man whose welfare is not our obligation.<br/><br />
Not a woman: it is intolerable<br/><br />
To ignore their anxiety.<br/><br />
There is not a halfwit<br/><br />
Where the mad congregate<br/><br />
Beside whom we should not sit<br/><br />
And keep society as long<br/><br />
As he carries on our behalf<br/><br />
Our sickness in his mind.<br/><br />
There is no place, no stream, no bush,<br/><br />
However remote, no stone,<br/><br />
North, east, west or south<br/><br />
Whose situation we should not consider<br/><br />
With love and compassion:<br/><br />
However distant southern Africa<br/><br />
However high the moon<br/><br />
They are ultimately part of us:<br/><br />
There is no place on earth<br/><br />
Which was not witness to our birth.<br/><br />
&#8212;&#8212;&#8212;-<br/><br />
The Dark [Trans Diarmuid Johnson]<br/><br />
As I lie in bed tonight<br/><br />
The blindness of night in my eyes<br/><br />
I think with neither anger nor emotion<br/><br />
With never a tear on my cheeks<br/><br />
Of each light in my life<br/><br />
Which has been snuffed out<br/><br />
Each light ever lit snuffed out<br/><br />
By dire misfortune gusting<br/><br />
Like this wind in my ears.<br/><br />
Strange that I should be the one<br/><br />
To abandon all hope he ever knew<br/><br />
Strange that only yesterday<br/><br />
I was a lad, naïve and feckless,<br/><br />
But the dark is kind and soporific<br/><br />
My eyes need do nothing<br/><br />
And the wind in its rage is no freer<br/><br />
Then he who is without light to lose.<br/><br />
&#8212;&#8212;&#8211;<br/><br />
Death [Trans Diarmuid Johnson]<br/><br />
Death stood by my side<br/><br />
I agreed to go<br/><br />
Dry-eyed and without delay.<br/><br />
I was taking a critical look at myself, bemused:<br/><br />
I said<br/><br />
&#8216;That&#8217;s me to a tee<br/><br />
So goodbye to you, my friend&#8217;.<br/><br />
Looking back now<br/><br />
On the time<br/><br />
When death came to me in haste<br/><br />
Leaving me no option<br/><br />
But to surrender<br/><br />
I think I understand<br/><br />
A girl&#8217;s joy waiting for her mate<br/><br />
Though I am not of female gender. <br/><br />
<u>____________</u><br/><br />
<img width='350' height='304' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Scarva2013th2020July1903.jpg' alt='' /><br/></p>
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		<title>Post Modern Altars?/The Heart of Ireland&#8230;</title>
		<link>http://www.earthrites.org/turfing/?p=3418</link>
		<comments>http://www.earthrites.org/turfing/?p=3418#comments</comments>
		<pubDate>Tue, 14 Mar 2006 08:01:00 +0000</pubDate>
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		<description><![CDATA[I do not feel obliged to believe that the same God who has endowed us with sense, reason, and intellect has intended us to forgo their use. -Galileo (The Irish Girl) __________ One of those days&#8230; Went in to the &#8230; <a href="http://www.earthrites.org/turfing/?p=3418">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>I do not feel obliged to believe that the same God who has endowed us with sense, reason, and intellect has intended us to forgo their use.<br/><br />
-Galileo<br/><br />
(The Irish Girl)<br/><br />
<img width='300' height='311' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/C_2_Dazzling_the_English_30.jpg' alt='' /><br/><br />
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<u>__________</u><br/><br />
One of those days&#8230; <br/><br />
Went in to the tire supply business and got new tires.  Heavens, they want lots of money.  I wish it weren&#8217;t so dear, but it is, it is.  The Land Cruiser feels a bit better for it though.  A material piece o&#8217; mind.  <br/><br />
Picked up Iarla&#8217;s &#8220;Invisible Fields&#8221; today, had an epiphany listening to it this afternoon sitting in a parking lot with the clouds streaming overhead.  Through Iarla&#8217;s prompting in the inset of the CD, I remembered Seán Ó Ríordáin, hence our poet for the next 3 days.  The man was a genius.  From Cork, whose first language was Gaelic.  I have included the English Translations as best as I can.  I am always bothered by not being fluent in other languages as poetry does change so much in translation&#8230;  I think you will appreciate Seán Ó Ríordáins&#8217; work.<br/><br />
Our painter today is Ford Madox Brown, an English Pre-Raphaelite, associated with our William Morris.  Nice Stuff.  The last painting is Bah Lambs.  A very, very odd bit of oil.<br/><br />
Our article today almost didn&#8217;t make it in.  I am seriously of 2 minds about it, as it seems just a bit of trendiness&#8230;  I have been putting Altars together for some 40 years.  I guess I am just a bit jaundiced by this, but some might appreciate what is perculating in Portland and other places&#8230;.<br/><br />
Well, that is it for Tuesday.<br/><br />
Have a Great Day!<br/><br />
Gwyllm<br/><br />
&#8212;&#8212;<br/><br />
On the Menu:<br/><br />
The Links&#8230;<br/><br />
The Article: Altared Spaces<br/><br />
Poetry: The Heart of Ireland: The Poetry of Seán Ó Ríordáin<br/><br />
Art: Ford Madox Brown<br/><br />
<u>___________________</u><br/><br />
On The Music Box: Iarla O&#8217;Lionaird/Invisible Fields<br/><br />
<img width='275' height='217' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/iarla.jpg' alt='' /><br/><br />
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<br/><br />
The Links:<br/><br />
Turn your speakers up and put your dancing shoes on!<br/><br />
<a href="http://news.calabashmusic.com/world/warsawvillagevideo">As heard on Morgan Millers&#8217; Radio Shows here on Radio Free EarthRites&#8230;&#8221;The Warsaw Village Band!</a><br/><br />
<a href="http://www.erowid.org/library/review/review.php?ID=195">Erowd Reviews: The Secret Chief Revealed: Conversations with Leo Zeff, Pioneer in the Underground Psychedelic Therapy Movement</a><br/><br />
<a href="http://www.cais-soas.com/News/2006/March2006/12-03.htm">World Oldest Observatory Discovered in Gur (Iran)</a><br/><br />
<a href="http://news.bbc.co.uk/2/hi/uk_news/england/tyne/4796736.stm">Carving of &#8216;northern god&#8217; found </a><br/><br />
<u>_______</u><br/><br />
The Post Modern approach to the Sacred, folks, coming to a room near you&#8230;  I can&#8217;t quite get my head around the idea of a &#8220;Prosperity Altar&#8221;&#8230; what is the purpose of that?<br/><br />
<a href="http://www.portlandtribune.com/archview.cgi?id=34154"> Altared Spaces </a><br/><br />
<img width='375' height='299' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Altar.jpg' alt='' /><br/><br />
<br/><br />
Many Portlanders use home altars to assert their spirituality, power- By JOSEPH GALLIVAN        <br/><br />
Enrique Ugalde goes down on one knee and scoops up a precious necklace. It was given to him after he studied with a Huichol peyote shaman from Mexico  not an easy guest list to get on. Ugalde leans in and places it on the top level of his three-tiered altar.<br/><br />
   <br/><br />
A few minutes before, the altar was an old computer desk he found at the Goodwill bins for $10. First he covered the desk with a cloth he had lying around. Then he added a few glass-cased devotional candles and hid one of his surround-sound speakers underneath it. Sage smoke rises into the folds of the white parachute that covers his ceiling, and he gets to work.<br/><br />
   I use things that trigger my subconscious and make my mind expansive, he explains.<br/><br />
   <br/><br />
Over the next hour he adds various items that are special to him, each time explaining their provenance and debating their position on the altar. A ball of black obsidian resting on a cow vertebra; the cover art by artist Markus Wolff for Ugaldes CD of Tibetan throat singing as he plays the pipe organ at the Old Church; a lamb fleece on top of which he puts a 2-foot-long white crystal, which someone once traded him for a fare (he works the night shift for Broadway Cab). Theres his girlfriends jewelry and a meso-American whistle made of red stone.<br/><br />
Symmetry is not as important as balance, the 34-year-old says. I have a crazy lifestyle, <br/><br />
so when Im home I need some balance.<br/><br />
The influences in Ugaldes art and life are eclectic. Aztec and Tuvan culture are as interesting to him as his fathers Mexico City origins or the songs of Tom Waits and Diamanda Galás.<br/><br />
He sometimes builds altars as part of his performance art, where he goes by the name Soriah and looks like a cross between a wrestler and an orthodox priest (see Soriah.net). But his home on a steep hill overlooking downtown is a mini museum of tribal artifacts, occult books and thirtysomething kitsch. Despite the live python and the lobe-stretching brass earrings, hes not your typical scary guy. He is quiet and thoughtful.<br/><br />
Aside from pulling out some favorite personal objects, Ugalde doesnt design his altars in advance. Thats not the way I see magic or spirituality. By the end of making this altar I hope its a snapshot of my existence, past and future. He wants the altar to sit in the corner of his living room as a reminder of whats important. Ill take it down when I stop noticing it.<br/><br />
He talks a lot about energy, and has chosen the day of the new moon, a propitious time for making plans. Like a sculpture or painting, the idea is to place shapes and colors in a way that they relate to one another. The process is important: he needs the smoke, he needs the music, and the patterns only reveal themselves as he works. At one point he places a long jagged stone in the center, but quickly removes it because it overshadows everything. By the end, hes satisfied.<br/><br />
You have to have a personal connection with the divine, otherwise youre just cutting and pasting. To him that cut-and-paste approach to spirituality, which he sees a lot in organized religion, is not the same as eclecticism.<br/><br />
   <br/><br />
Zen and the home altar<br/><br />
   <br/><br />
Altars come in many forms: think of Abrahams butchers block in the Old Testament, or the altar as bookshelf in modern synagogues and as kitchen table in Roman Catholic churches. Shrines to the dead sometimes resemble altars, while the glory wall a collection of photos of the owner posing with celebrities or politicians  is a common way for people in Los Angeles and Washington, D.C., to express their power.<br/><br />
But if anything captures the uncommon spiritual practices of Portlanders its the home altar.<br/><br />
Zen Buddhist Heidi Enji Hoogstra has a thing for turtles: live ones swim in a tank in her lounge and a toy one sits on the altar in her library, alongside a Buddha depicted on a lotus. The turtle came up in meditation once, its an important image to me, because, well, Im slow and plodding and hide in my shell.<br/><br />
 The 38-year-old also has pine cones from Oregons tallest Sitka spruce, off U.S. Highway 26 on the way to the coast, because trips to Manzanita are special to her. Then theres a piece of driftwood which she half-jokingly says resembles Kanzeon, a celestial bodhisattva and the Japanese Buddhist personification of compassion, known to some as Quan Yin and by other names. Above it all are draped some metallic Mardi Gras beads from last year.<br/><br />
I got them at a party where I was having fun, she says. And I put them there because so often we separate our sexuality and our sensuality from our spirituality and I dont think theyre separate. Theres also a treasured cloth from her grandmothers confirmation, and a photo of her temples founder, Keido Chisan, to stress the lineage of Soto Zen in the United States.<br/><br />
Of her religion, she says, Its about experiencing enlightenment and knowing our Buddha nature. She doesnt meditate in front of the altar but while sitting on a chair facing a blank wall.<br/><br />
She also has a curio cabinet which contains knickknacks and mementos such as the pet rock she gave her father as a child and ticket stubs from One: The Musical, which she loved. Such items dont belong on the altar, which is a more serious affair, and requires upkeep. Its a reminder of whats going on inside me. If its dusty, I have to wonder, is my practice dusty?<br/><br />
   <br/><br />
Finding meaning everywhere<br/><br />
   <br/><br />
Zen Buddhists Blair Vail, 20, and Rich Mackin, 33, attend Dharma Rain Zen Center in Southeast Portland, the same temple as Hoogstra. They, too, have a bedroom altar, an old dresser holding familiar items: a Buddha figure, some food (lentils, beans), sentimental rocks from Cape Cod, and since they are busy artists with day jobs, a living cactus instead of cut flowers.<br/><br />
We had a housemate, a 15-year-old girl who was raised Buddhist, who has an Edgar Allan Poe figure on hers, says Mackin, who also is well-known for his book of comic complaint letters to corporations called Dear Mr. Mackin. Its not like theres angry deities looking down saying: You do this! Its not complete without a flower! <br/><br />
Next to the front door they have a second altar, this one dominated by the figure Kanzeon. Other objects include a toy giraffe, which is the land mammal with the biggest heart  and also the one who makes others feel at ease at the watering hole, since it spots predators first.<br/><br />
Even our goofy stuff has some meaning, he says. Theres also a photo of a Buddha taken by his father during the Vietnam War. It reminds Mackin, who was raised Methodist, to improve his relationship with his father. Sometimes its easier to have compassion for all things than for our families.<br/><br />
Theres also a metaphorical photo of a cat surrounded by monsters painted by local artist Vo Minh. And two open books from which they read every day: William Rays Sayings of the Buddha and 365 Buddha: Daily Meditations by Jeff Schmidt.<br/><br />
Vail, who was raised Jewish, made the dozens of origami cranes that hang over the altar. To her, too, the altar is a visual reminder of their inner lives. No matter how busy you are, you should carve out a niche for something thats really important to you.<br/><br />
People often come to Healing Waters and Sacred Spaces, at 2426 N.E. Broadway, to start their altar. It stocks everything from imported Asian statues and wooden tables to porcelain fairies and angel soaps. The store has two altars, one of which holds a Ganesh figurine (the elephant-headed god), a crystal bowl for water and essences, and different stones such as jasper to bring in love and nurturing. It is dominated by a carved wooden head of the same figure, Kanzeon. Free, open meditation is held around the altar at 7 p.m. every Thursday.<br/><br />
Rosemary Beam, a melody crystal healer and Reiki master who works in the store, says 90 percent of the people who buy from the store are not necessarily Buddhist or Hindu. We get a lot of mainstream people who want to add something to their spirituality.<br/><br />
   <br/><br />
Good things will happen<br/><br />
   <br/><br />
Holli Nicknair, 31, is a spiritual life coach and sacred space consultant, and she has been practicing altars for 10 years (see Sacredsourcesolutions.com). It started with wanting to carry something with me to express my spirit, and I found myself bringing my angel cards, my mirror and cloth everywhere.<br/><br />
A year ago, while meditating, she realized she was meant to do this. Her first workshop was scheduled for last Sunday.<br/><br />
Nicknairs Laurelhurst home, which she shares with partner Jeff Cohen, contains more than a dozen altars dedicated to different aspects of her life. The career altar takes up the bottom two shelves of a book case and is in the career and life path part of the home, according to feng shui. She says the bell is for clearing the energy and creating a sound so the intention gets carried. She claps her hands and a water fountain comes on, symbolizing the flow of energy she desires. Each time she pairs up with a new client, she moves a pair of stones into a bowl.<br/><br />
When I make my altars I put out my intentions, and all these things start to happen, she says.<br/><br />
One time she wanted a boyfriend and suddenly had three suitors. Another time, she wanted a green Subaru for $3,000 and got it a week later.<br/><br />
Cohen now has his own altar, complete with power symbols  an eagle, his glasses, an elephant, a red shirt. For a living I sell industrial polymers, such as Belzona, he says. Well, the day after this altar went up I got a $1,800 order from the Army Corps of Engineers!<br/><br />
The more you tend to it the better, right? Nicknair adds. So he stands here and meditates for 10 minutes and the next day he gets an $1,800 sale.<br/><br />
Her power altar in the study is arranged on top of file cabinets. A yellow cloth symbolizes the third chakra, while a green velvet cloth enhances her intention of cultivating compassion.<br/><br />
This is a magical piece I found on the beach, my warrior staff, she says, holding a thick stick. I was like this, Huh! Huh!  she says like a Marine. She posed naked with a drum for a feminist calendar  that photo is there.<br/><br />
She is evangelical about the potential of altars. If I need a boost of power I light the candle on my power altar. If my shadows hanging around I light the one on my shadow altar. This is a small one on which sits a plastic monster with a teddy bear on his back. I talk to the monster. He has a lot to say. Hes a wise self, he just happens to be mean.<br/><br />
(The Finding of Don Juan by Haidee)<br/><br />
<img width='475' height='402' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/fmbdj.jpg' alt='' /><br/><br />
<br/><br />
<u>_________</u><br/><br />
The Heart of Ireland: The Poetry of Seán Ó Ríordáin<br/><br />
<img width='127' height='206' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/SOR11.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
Fiabhras / Fever<br/><br />
The mountainous climb out of the bed,<br/><br />
its sickly sweltering core<br/><br />
is a long way from the floor.<br/><br />
   Miles and miles away<br/><br />
   people still sit and stand.<br/><br />
We&#8217;re here in the locality of sheets.<br/><br />
We can barely recall a chair.<br/><br />
Once we stood sound on level ground,<br/><br />
   in a time of walking, long ago.<br/><br />
   We were as tall as the window.<br/><br />
A picture swells off the wall.<br/><br />
The frame melts into a haze.<br/><br />
A lack of faith can&#8217;t halt it.<br/><br />
   Things close in around me,<br/><br />
   the world comes apart.<br/><br />
A locality is forming in the ether,<br/><br />
a neighbourhood perches on my finger.<br/><br />
I could easily pluck off a chapel.<br/><br />
   There are cows on the road to the North.<br/><br />
   The cows of eternity are not as quiet.<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8212;-<br/><br />
Saoirse / Freedom<br/><br />
I&#8217;ll go out and mingle with people.<br/><br />
I&#8217;ll head down on my own two feet.<br/><br />
I&#8217;ll walk down tonight.<br/><br />
I&#8217;ll go down looking for Confinedom,<br/><br />
counteract the rabid freedom<br/><br />
coursing here.<br/><br />
I&#8217;ll fetter the pack of snarling thoughts<br/><br />
hounding me<br/><br />
in my aloneness.<br/><br />
I&#8217;ll look for a regular chapel<br/><br />
chock-a-block with people<br/><br />
at a set time.<br/><br />
I&#8217;ll seek the company of folk<br/><br />
who never practise freedom,<br/><br />
nor aloneness,<br/><br />
and listen to pennythoughts<br/><br />
exchanged<br/><br />
like something coined.<br/><br />
I&#8217;ll bear affection for people<br/><br />
without anything original<br/><br />
in their stockthoughts.<br/><br />
I&#8217;ll stay with them day and night.<br/><br />
I&#8217;ll be humble<br/><br />
and loyal to their snuffed minds<br/><br />
since I heard them<br/><br />
rising in my mind<br/><br />
without control.<br/><br />
I&#8217;ll give all my furious affection<br/><br />
to everything that binds them<br/><br />
to every stockthing:<br/><br />
to control, to contracts, to the communal temple,<br/><br />
to the poor common word,<br/><br />
to the concise time,<br/><br />
to the cowl, to the cockerel, to the cook,<br/><br />
to the weak comparison,<br/><br />
to the coward,<br/><br />
to the cosy mouse, to the cost, to the covert flea,<br/><br />
to the code, to the codex,<br/><br />
to the codicil,<br/><br />
to the cocky coming and going,<br/><br />
to the costly night gambling,<br/><br />
to the conferred blessing,<br/><br />
to the concerned farmer testing<br/><br />
the wind, contemplating<br/><br />
a field of corn,<br/><br />
to co-understanding, to co-memory,<br/><br />
to the co-behaviour of co-people,<br/><br />
to the co-stockthing.<br/><br />
And I condemn now and forever<br/><br />
the goings-on of freedom,<br/><br />
independence.<br/><br />
The mind is finished<br/><br />
that falls into the abyss of freedom.<br/><br />
There&#8217;s no hills made by god there,<br/><br />
only abstract hills  specifically of the imagination.<br/><br />
Every hill crawls with desires<br/><br />
that climb without ever reaching fulfilment.<br/><br />
There&#8217;s no limit to freedom<br/><br />
on Mount Fancy,<br/><br />
nor is there limit to desire,<br/><br />
nor any relief<br/><br />
to be found.<br/><br />
&#8212;&#8212;&#8212;&#8211;<br/><br />
Brown Eyes [trans., Gabriel Fitzmaurice]<br/><br />
These brown eyes I see are hers<br/><br />
Now in her sons head,<br/><br />
It was a thing most beautiful<br/><br />
That you inherited;<br/><br />
It was a meeting privileged<br/><br />
With her mind and body, too,<br/><br />
For a thousand years would pas so swift<br/><br />
If they but looked at you.<br/><br />
Because these eyes belong to her<br/><br />
Its strange that he has them,<br/><br />
Im ashamed to face her now because<br/><br />
They happened in a man.<br/><br />
When she and they were one to me<br/><br />
Little did I think<br/><br />
Those eyes would change to masculine<br/><br />
That spoke so womanly.<br/><br />
Where is the source of madness<br/><br />
Thats any worse than this?<br/><br />
Do I have to change my dialogue<br/><br />
Now that they are his?<br/><br />
She wasnt the first to see with them<br/><br />
Any more than he<br/><br />
Nor will he be the last<br/><br />
Who will wear them.<br/><br />
Is this all there is of eternity<br/><br />
That something of us lives on<br/><br />
Becoming masculine and feminine<br/><br />
From the mother to the son?<br/><br />
&#8212;&#8212;&#8212;-<br/><br />
Seán Ó Ríordáin, 1916-1977 Irish Civil Servant, Writer<br/><br />
BIOGRAPHICAL SUMMARY<br/><br />
Ó Ríordáin was born in Ballyvourney, County Cork. As a young man, he was diagnosed with tuberculosis, an illness which left him in poor health for much of his life. He worked in Cork&#8217;s motor taxation office from 1936, and took early retirement in 1965. However, his main energy was directed towards poetry, much encouraged by Daniel Corkery, and he published several books, all of them in the Irish language. Later in his life, he lectured at University College Dublin, and wrote a column in &#8216;The Irish Times&#8217; commenting strongly on national affairs.<br/><br />
<u>_______</u><br/><br />
(Bah Lambs)<br/><br />
<img width='379' height='475' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/brown3.jpg' alt='' /></p>
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		<title>Cymric Poetry&#8230;</title>
		<link>http://www.earthrites.org/turfing/?p=3417</link>
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		<pubDate>Mon, 13 Mar 2006 17:11:00 +0000</pubDate>
		<dc:creator>admin</dc:creator>
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		<description><![CDATA[(on the Music Box: William Orbit/Strange Cargoes&#8230;) _______ Well, we went north to Tacoma and Olympia on Saturday. Victor came by just before we left with some music for the radio station (Thanks Victor!) On the way out, we stopped &#8230; <a href="http://www.earthrites.org/turfing/?p=3417">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>(on the Music Box: William Orbit/Strange Cargoes&#8230;)<br/><br />
<img width='320' height='240' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/home_page_3_i00000a.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
<u>_______</u><br/><br />
Well, we went north to Tacoma and Olympia on Saturday.  Victor came by just before we left with some music for the radio station (Thanks Victor!)  <br/><br />
On the way out, we stopped at the Gas Station, and as I was checking the tires, I noticed one was down by 10pds of pressure&#8230; so I filled it up, thinking we had a slow leak.  Well, about 80 miles later I am finding the Land Cruiser is feeling a bit&#8230; erm, SLOPPY in handling.  Compound this with two car fulls of people driving by and frantically waving and pointing at the left rear tire&#8230;<br/><br />
I pull over, and we are almost on the rim.  Talking about being asleep at the wheel!  Luckily we were close to an exit.  I wrestled the spare out from under the Cruiser, and then instructed Rowan on the fine art of changing tires.  Better early than not!  <br/><br />
We made it safely there and back (thankfully) with more stress than needed.   It turns out one of the belts in the tire had burst, non-repairable of course.  So today, we go look for new tires&#8230;<br/><br />
Spent some nice time with family, My Dad and Step Mum, my half brother Chris, his son Alex up in Tacoma.  The parents are looking a bit more fragile, but they were as fun as always.    Chris and Alex were doing well.  Lots of talking and laughter in between trying to sort out the tire situation&#8230;.  Alex and Rowan get on like a house on fire.  They are pretty much the same age, but Alex has straight jet black hair, Rowan has his blonde frizz.  Alex recently got a job, and is quite happy with it.  <br/><br />
We ended up staying with my ex Brother-In-Law Peter and cousin Jake in Olympia.  It was a great evening, with cousin Zach showing up in the morning.  Peter has a great house from the late 50&#8242;s with about 1/2 acre in town.  Wonderful garden, huge hedge for privacy. <br/><br />
Peter gave me some great new music which will soon be gracing the radio.  <br/><br />
A big hello to all the Clan up north, and a big thanks for the nice weekend!<br/><br />
&#8212;&#8212;-<br/><br />
On the menu:<br/><br />
The Links&#8230;<br/><br />
Cymric Poetry&#8230;<br/><br />
No articles.  The poetry sez it all!<br/><br />
Take Care,<br/><br />
Gwyllm<br/><br />
<u>_______</u><br/><br />
The Links&#8230;<br/><br />
<a href="http://vforvendetta.warnerbros.com/">V is for Vendetta&#8230;</a><br/><br />
<a href="http://www.skeptic.com/eskeptic/index.html"> Breaking The Spell &#8211; Religion as a Natural Phenomenon</a><br/><br />
<a href="http://www.craigslist.org/about/best/aus/135744279.html">PLEASE take my Jesus Plates</a><br/><br />
<a href="http://msnbc.msn.com/id/11732814/">Record set for hottest temperature on Earth</a><br/><br />
<a href="http://www.futurehi.net/archives/000797.html">Future Hi Hacked by Islam&#8230;</a><br/><br />
<u>________</u><br/><br />
Ancient Celtic Poetry&#8230;<br/><br />
The Soul. (From &#8220;The Black Book of Caermarthen.&#8221;)<br/><br />
(Walking in Carmarthenshire)<br/><br />
<img width='375' height='281' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/28.11.01.DSCN1954.JPG' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
Soul, since I was made in necessity blameless<br/><br />
True it is, woe is me that thou shouldst have come to<br/><br />
            my design,<br/><br />
Neither for my own sake, nor for death, nor for end,<br/><br />
            nor for beginning.<br/><br />
It was with seven faculties that I was thus blessed,<br/><br />
With seven created beings I was placed for purification;<br/><br />
I was gleaming fire when I was caused to exist;<br/><br />
I was dust of the earth, and grief could not reach me;<br/><br />
I was a high wind, being less evil than good;<br/><br />
I was a mist on a mountain seeking supplies of stags;<br/><br />
I was blossoms of trees on the face of the earth.<br/><br />
If the Lord had blessed me, He would have placed me<br/><br />
            on matter.<br/><br />
                                                    Soul, since I was made&#8211;<br/><br />
&#8212;&#8212;&#8212;&#8212;<br/><br />
LLYWARC&#8217;H HEN <br/><br />
                        The Gorwynion.<br/><br />
The tops of the ash glisten, that are white and stately,<br/><br />
When growing on the top of the dingle:<br/><br />
The breast rackt with pain, longing is its complaint.<br/><br />
Brightly glitters the top of the cliff at the long midnight hour;<br/><br />
Every ingenious person will be honoured:<br/><br />
&#8216;Tis the duty of the fair, to afford sleep to him that is in pain.<br/><br />
Brightly glistens the willow tops; the fish are merry in the lakes,<br/><br />
Blustering is the wind over the tops of the small branches:<br/><br />
Nature over learning doth prevail.<br/><br />
Brightly glisten the tops of the furze; have confidence with the wise,<br/><br />
But from the unwise tear thyself afar;<br/><br />
Besides God there is none that sees futurity.<br/><br />
Brightly glisten the clover tops: the timid has no heart;<br/><br />
Wearied out are the jealous ones:<br/><br />
Cares attend the weak.<br/><br />
Brightly glisten the tops of reed-grass; furious is the jealous,<br/><br />
If any should perchance offend him:<br/><br />
&#8216;Tis the maxim of the prudent to love with sincerity.<br/><br />
Brightly glare the tops of the mountains from the blustering of winter,<br/><br />
Full are the stalks of reeds; heavy is oppression:<br/><br />
Against famine bashfulness will vanish.<br/><br />
Brightly glare the tops of mountains assail&#8217;d by winter cold;<br/><br />
Brittle are the reeds; the mead is incrusted over;<br/><br />
Playful is the heedless in banishment.<br/><br />
Bright are the tops of the oaks, bitter are the ash branches;<br/><br />
Before the duck, the dividing waves are seen:<br/><br />
Confident is deceit; care is deeply rooted in my heart.<br/><br />
Brightly glisten the tops of the oaks, bitter are the ash branches;<br/><br />
Sweet is the sheltering hedge; the wave is a noisy grinner;<br/><br />
The cheek cannot conceal the trouble of the heart.<br/><br />
Bright is the top of the eglantine; hardship dispenses with forms,<br/><br />
Let everyone keep his fire-side:<br/><br />
The greatest blemish is ill-manners.<br/><br />
Brightly glitters the top of the broom; may the lover have a home;<br/><br />
Very yellow seem the clustered branches;<br/><br />
Shallow is the ford; sleep visits the contented mind.<br/><br />
Brightly glitters the top of the apple-tree; the prosperous is circumspect.<br/><br />
In the long day the stagnant pool is warm;<br/><br />
Thick is the veil on the light of the blind prisoner.<br/><br />
Very glittering are the hazel-tops by the hill of Dig;<br/><br />
Every prudent one will be free from harm;<br/><br />
&#8216;Tis the act of the mighty to keep a treaty.<br/><br />
Glittering are the tops of the reeds; the fat are drowsy<br/><br />
And the young imbibe instruction;<br/><br />
None but the foolish will break faith.<br/><br />
Glittering is the top of the lily; let every bold one be a drinker;<br/><br />
The word of a tribe is superior;<br/><br />
&#8216;Tis usual for the unjust to break his word.<br/><br />
Bright are the tops of heath ; miscarriage attends the timid;<br/><br />
Boldly laves the water on its banks.<br/><br />
Tis the maxim of the just to keep his word.<br/><br />
The tops of the rushes glitter; the kine are gentle;<br/><br />
Running are my tears this day,<br/><br />
Social comfort from man there is not.<br/><br />
Glittering are the tops of fern, yellow is the wild marygold;<br/><br />
The sea is a fence for blind ones:<br/><br />
Swift and active are the young men.<br/><br />
Glittering are the tops of the service-tree; care attends the old;<br/><br />
The bees frequent the wilds;<br/><br />
Vengeance only to God belongs.<br/><br />
Brightly glitters the tops of the oak ; incessant is the tempest;<br/><br />
The bees are high in their flight, brittle is the charr&#8217;d brushwood,<br/><br />
The wanton is apt to laugh too frequently.<br/><br />
The hazel grove brightly glitters,even and uniform seem the brakes;<br/><br />
And with leaves the oaks envelop themselves;<br/><br />
Happy is he who sees the one he loves!<br/><br />
Glittering seems the top of the oak ; coolly purrs the stream;<br/><br />
I wish to obtain the top of the birchen grove;<br/><br />
Abruptly goes the arrow of the haughty to give pain.<br/><br />
Brightly glitters the top of the hard holly, that opens its golden leaves;<br/><br />
When all are asleep on the surrounding walls,<br/><br />
God slumbers not when He means to give deliverance.<br/><br />
Glittering are the tops of the willows, brittle and tender;<br/><br />
In the long day of summer the war-horse flags,<br/><br />
Those that have mutual friendships will not offend.<br/><br />
Glittering are the tops of rushes, the stems are full of prickles;<br/><br />
When drawn under the pillow;<br/><br />
The wanton mind will be haughty.<br/><br />
Bright is the top of the hawthorn; confident is the fight of the steed;<br/><br />
It behoves the dependent to be grateful;<br/><br />
May it be good what the speedy messenger brings.<br/><br />
Glittering are the tops of cresses; warlike is the steed;<br/><br />
Trees are fair ornaments of the ground;<br/><br />
Joyful is the soul with the one it loves.<br/><br />
Brightly glares the top of the bush, valuable is the steed;<br/><br />
Reason joined with strength is effectual;<br/><br />
Let the unskilful be void of strength.<br/><br />
Glittering are the tops of the brakes, birds are their fair jewels;<br/><br />
The long day is the gift of the radiant light,<br/><br />
Mercy was formed by God, the most beneficent.<br/><br />
Glittering are the elmwood tops, sweet the music of the grove;<br/><br />
Boisterous among the trees the wind doth whistle;<br/><br />
Interceding with the obdurate will not avail.<br/><br />
Glittering are the tops of elder-trees; bold is the solitary songster;<br/><br />
Accustomed is the violent to oppress;<br/><br />
By want of care the food in hand may be lost.<br/><br />
&#8212;&#8212;&#8212;&#8212;-<br/><br />
(placing prayer ribbons on the Yew for blessings&#8230;)<br/><br />
<img width='375' height='242' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/grd01.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
ANEURIN<br/><br />
Odes of the Months.<br/><br />
Month of January&#8211;smoky is the vale;<br/><br />
Weary the wine-bearer; strolling the minstrel;<br/><br />
Lean the cow; seldom the hum of the bee;<br/><br />
Empty the milking fold; void of meat the kiln;<br/><br />
Slender the horse; very silent the bird;<br/><br />
Long to the early dawn; short the afternoon;<br/><br />
Justly spoke Cynfelyn,<br/><br />
&#8220;Prudence is the best guide for man.&#8221;<br/><br />
Month of February&#8211;scarce are the dainties;<br/><br />
Wakeful the adder to generate its poison;<br/><br />
Habitual is reproach from frequent acknowledgment;<br/><br />
The hired ox has not skill to complain<br/><br />
Three things produce dreadful evils,<br/><br />
A woman&#8217;s counsel, murder, and way-laying;<br/><br />
Best is the dog upon a morning in spring;<br/><br />
Alas! to him who murders his maid!<br/><br />
Month of March&#8211;great is the forwardness of the birds,<br/><br />
Severe is the cold wind upon the headlands;<br/><br />
Serene weather will be longer than the crops;<br/><br />
Longer continues anger than grief;<br/><br />
Every one feels dread;<br/><br />
Every bird wings to its mate.<br/><br />
Every thing springs through the earth;<br/><br />
But the dead, strong is his prison!<br/><br />
Month of April&#8211;aerial is the horizon;<br/><br />
Fatigued the oxen; bare the land;<br/><br />
Common is the visitor without an invitation;<br/><br />
Poor the deer; blithesome the hare;<br/><br />
Everyone claims his labour;<br/><br />
Happy his state who governs himself;<br/><br />
Common is separation with virtuous children;<br/><br />
Common, after presumption, is a long cessation.<br/><br />
Month of May&#8211;wanton is the lascivious;<br/><br />
Sheltering the ditch to everyone who loves it;<br/><br />
Joyous the aged in his robes;<br/><br />
Loquacious the cuckoo in the rural vales;<br/><br />
Easy is society where there is affection ;<br/><br />
Covered with foliage are the woods, sportive the amorous,<br/><br />
There comes as often to the market,<br/><br />
The skin of the lamb as the skin of the sheep.<br/><br />
Month of June&#8211;beautiful are the fields;<br/><br />
Smooth the sea, pleasing the strand;<br/><br />
Beautifully long the day, playful the ladies;<br/><br />
Full the flocks, apt to be firm the bog;<br/><br />
God loves all tranquillity;<br/><br />
The devil loves all mischief;<br/><br />
Every one covets honour;<br/><br />
Every mighty one, feeble his end.<br/><br />
Month of July&#8211;the bay is apt to smoke;<br/><br />
Ardent the heat, dissolved the snow;<br/><br />
The vagrant does not love a long confederacy;<br/><br />
There is no success to the progeny of an unchaste person ;<br/><br />
Bare the farm-yard&#8211;partly empty the circular eminence;<br/><br />
Clean the perfect person, disgraceful the boasting word;<br/><br />
Justly spoke the foster-son of Mary,<br/><br />
&#8220;God judges, though man may prate.&#8221;<br/><br />
Month of August&#8211;covered with foam is the beach;<br/><br />
Blithesome the bee, full the hive;<br/><br />
Better the work of the sickle than the bow;<br/><br />
Fuller the stack than the theatre.<br/><br />
He that will neither work nor pray,<br/><br />
Is not worthy to have bread;<br/><br />
Justly spoke Saint Breda,<br/><br />
&#8220;Evil will not be approached less than good.&#8221;<br/><br />
Month of September&#8211;benign are the planets;<br/><br />
Tending to please, the sea and the hamlet;<br/><br />
Common is it for steeds and men to be fatigued;<br/><br />
Common is it to possess all kinds of fruit:&#8211;<br/><br />
A princely girl was born,<br/><br />
To be our leader from painful slavery;<br/><br />
Justly spake Saint Berned,<br/><br />
&#8220;God does not sleep when he gives deliverance.&#8221;<br/><br />
Month of October&#8211;penetrable is the shelter;<br/><br />
Yellow the tops of the birch, solitary the summer dwelling;<br/><br />
Full of fat the birds and the fish;<br/><br />
Less and less the milk of the cow and the goat;<br/><br />
Alas! to him who merits disgrace by sin!<br/><br />
Death is better than frequent extravagance;<br/><br />
Three things follow every crime,<br/><br />
Fasting, prayer, and charity.<br/><br />
Month of November&#8211;very fat are the swine;<br/><br />
Let the shepherd go; let the minstrel come;<br/><br />
Bloody the blade, full the barn;<br/><br />
Pleased the sea, tasteless the caldron;<br/><br />
Long the night, active the prisoner;<br/><br />
Respected is every one who possesses property;<br/><br />
For three things men are not often concerned,<br/><br />
Sorrow, angry look, and an illiberal miser.<br/><br />
Month of December&#8211;the shoe is covered with dirt:<br/><br />
Heavy the land, flagging the sun;<br/><br />
Bare are the trees, still is the muscle;<br/><br />
Cheerful the cock, and determined the thief;<br/><br />
Whilst the twelve months proceed so sprightly,<br/><br />
Round the youthful mind, is the spoiler Satan;<br/><br />
Justly spoke Yscolan,<br/><br />
&#8220;God is better than an evil prophecy.&#8221;<br/><br />
&#8212;&#8212;&#8212;&#8212;-<br/><br />
RHYS GOCH (of ERYRI) <br/><br />
            To the Fox.<br/><br />
The wretch my starry bird who slew,<br/><br />
Beast of the flameless ember hue,<br/><br />
Assassin, glutton of the night,<br/><br />
Mixed of all creatures that defile,<br/><br />
Land lobster, fugitive of light,<br/><br />
Thou coward mountain crocodile;<br/><br />
With downcast eye and ragged tail,<br/><br />
That haunt&#8217;st the hollow rocks,<br/><br />
Thief, ever ready to assail<br/><br />
The undefended flocks,<br/><br />
Thy brass-hued breast and tattered locks<br/><br />
Shall not protect thee from the hound,<br/><br />
When with unbaffled eye he mocks<br/><br />
Thy mazy fortress underground,<br/><br />
Whilst o&#8217;er my peacock&#8217;s shattered plumes shall shine<br/><br />
A pretty bower of faery eglantine.<br/><br />
(Carmarthenshire Standing Stones)<br/><br />
<img width='375' height='217' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/YrAllor.jpg' alt='' /></p>
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		<title>Just in Time for Saturday&#8230;</title>
		<link>http://www.earthrites.org/turfing/?p=3415</link>
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		<pubDate>Sat, 11 Mar 2006 08:01:00 +0000</pubDate>
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		<description><![CDATA[Happy Saturday&#8230; Off for awhile. Thought I would leave these bits for your weekend&#8230; On the Menu: The Links&#8230; Article #1 A hit of Dmt (Zarkov) Article #2 The Werewolves of Britain Poetry: From the Gaelic&#8230; Art: John William Godward &#8230; <a href="http://www.earthrites.org/turfing/?p=3415">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>Happy Saturday&#8230;<br/><br />
Off for awhile.  Thought I would leave these bits for your weekend&#8230;<br/><br />
On the Menu:<br/><br />
The Links&#8230;<br/><br />
Article #1 A hit of Dmt (Zarkov)<br/><br />
Article #2 The Werewolves of Britain<br/><br />
Poetry:  From the Gaelic&#8230;<br/><br />
Art: John William Godward<br/><br />
Well, read it at your leisure.  Feed back always appreciated.  If you want some good music to go along with it, just click on the Dog to the Right!<br/><br />
Enjoy,<br/><br />
Gwyllm<br/><br />
<u>__________</u><br/><br />
<img width='272' height='360' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/img228.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
The Links:<br/><br />
<a href="http://www.walocaust.com/site/">Walocaust&#8230;</a><br/><br />
<a href="http://youtube.com/watch?v=luLGWaEVJhs&amp;search=nazi">Heil Bush&#8230; kind of a slam, but Hey!</a><br/><br />
<a href="http://tlc.discovery.com/news/afp/20060306/dung.html?dcitc=w01-101-ae-0000">ermmm&#8230;. no thanks!</a><br/><br />
<a href="http://www.babyreview.com/">BabyReview.com&#8230; truly an odd one.</a><br/><br />
<u>_____________</u><br/><br />
A hit of dmt 10/9/84 &#8211; zarkov<br/><br />
<img width='285' height='235' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/spiral20nebulae.jpg' alt='' />    I loaded about 40-50 milligrams of dmt into a glass pipe on top of a small amount of damiana. Even though i had been warned, i was still shocked at how harsh the first toke was. It tasted and smelled like burning plastic. I involuntarily exhaled. I immediately took a second toke. The heavy white smoke rushed up the pipe as harsh as before, but i was somewhat better prepared for the terrible taste and i was able to hold the smoke for a few seconds. I exhaled, took a third toke, and was able to hold this last lungful. Suddenly i began to hear a loud, moderately high-pitched carrier wave. immediately, the room started vibrating in sympathy. the pattern on the wall hangings oscillated madly in time to the buzzing that overlaid the carrier wave&#8217;s fundamental tone. Simultaneously, a heavy, trembling feeling swept over my entire body as if i were being propelled at multiple g acceleration by some giant rocket engine. My visual field dissolved in the most amazing colors. i could not see the room over the intensity of the visual effects. The events of the preceding paragraph occurred in the space of a few short seconds.<br/><br />
    Closing my eyes, i got a glimpse of several entities moving in front of a giant complex control panel. The visions were not crystal clear and seemed as if i were viewing it through a scrim. The creatures were bipedal and of about human size. It was impossible to say more other than they did not move like the giant insect creatures i have seen clearly under the influence of stropharia mushrooms. There was a direct awareness of an overwhelmingly powerful and knowledgable presence! it was neither frightening, nor encouraging. It was just mentally there. A thought came, unbidden, into my head. I realized that i was viewing &#8216;god central.&#8217; The central panel i saw was the control panel for the entire universe.<br/><br />
    The vision was fleeting and dissolved into a vision of much greater clarity. A gaggle of elf-like creatures in standard issue irish elf costumes, complete with hats, looking like they had stepped out of a hallmark cards &#8216;happy saint patrick&#8217;s day&#8217; display, were doing strange things with strange objects that seemed to be a weird hybrid between crystals and machines.<br/><br />
This vision was also fleeting, and it dissolved into a visual pattern unlike that experienced by me on any other psychedelic or combination of psychedelics. the visuals were interlocking sinusoidal patterns arranged in a japanese chrysanthemum pattern that filled my entire visual field. The pattern was ever-changing and the colors of the individual patterns changed independently of the underlyng pattern. The colors were intense and came in a magnificent variety of colors: metallics, monochromes, pastels, each flickering in and out of existence as if obeying some undetected ordering principle.<br/><br />
    An idea came into my head that i was seeing the &#8216;true universe&#8217; or universe as it really exists. that is to say, i was seeing directly the vibrations of every particles in the universe that &#8216;i&#8217; was somehow in contact with. &#8216;I&#8217; was directly &#8216;seeing&#8217; the universe withough ordering it into an arbitrary reality tunnel &#8212; i.e., perceived &#8216;solid, objective reality.&#8217; the visual pattern seemed to be a sort of m-dimensional lissajous curve formed by the intersection of &#8216;i&#8217; with the shock wave of space-time causality.<br/><br />
  The carrier wave remained strong throughout the experience. While definitely the same type of phenomena as the carrier wave heard under the influence of psilocybin mushrooms, the dmt carrier wave was much louder than even the loud carrier wave heard under the influence of ten grams of very potent, dried stropharia mushrooms. Also, by comparison to the mushroom experience, the carrier wave sounded as a &#8216;purer&#8217; tone &#8212; i.e., the sinusoidal component dominated the buzzng component. My throat was too sore from the harsh smoke and the control of my breathing was hindered by the intensity of the expereince, so i was unable to sing or even generate a solid tone, to attempt audio driving of the visuals.<br/><br />
    The overwhelming sense of a presence did not disappear when the vision changed to visual patterns, but remained an almost palpable entity as long as the visuals remained intense. I never felt the foreboding &#8212; let alone the direct challenges &#8212; i have felt under the influence of stropharia mushrooms whenever the feeling of contact with the presence has been strong. The presence was just there and very powerful. i felt that i had glimpsed whitehead&#8217;s god.<br/><br />
   The period of intense visuals lasted about eight minutes. The side effects remained unpleasant, but easily ignorable. The dmt left me euphoric and very bemused for about an hour.<br/><br />
    Definitely far out and very impressive! <br/><br />
<u>__________</u><br/><br />
<a href="http://fatemag.com/issues/2000s/2006-03article1a.html">The Werewolves of Britain &#8211;  by Nick Redfern</a><br/><br />
<img width='375' height='340' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/cowol.JPG' alt='' /><br/><br />
<br/><br />
<br/><br />
I have investigated a veritable plethora of strange phenomena in my time as a researcher of the paranormal, but certainly one of the weirdest things to cross my path was the British werewolf. From the darkest corners of jolly old England, Scotland, and Wales come numerous reports of encounters with large, wolf-like man-beasts that prowl the countryside by both day and night.<br/><br />
The British researcher and author Andy Roberts uncovered details of a strange creature that was seen in the vicinity of Flixton in the north of England in a.d. 940. The beast, said Roberts, appeared to have been a combination of a large black dog, a phantom felid, and a werewolf. It was popularly described by the terrified village folk as possessing abnormally large eyes that glowed in the dark, a long tail, and a terrible stench. The creature also attacked and mutilated livestock, dogs, and even people. Not only that; rumors circulated that the beast was under the control of a local magician, who was manipulating it for distinctly evil purposes. The fog of time, however, has effectively ensured that the full facts pertaining to the Flixton werewolf will remain a mystery.<br/><br />
Equally strange is an account from writer Tom Slemen that concerns a werewolf legend that centered on the North Wales town of Denbigh. Supposedly, in the latter part of the 18th century, such a creature stalked the area, killing both man and beast over a period of several years.<br/><br />
Interestingly, the town of Denbigh owes its name to another strange creature: a fire-breathing dragon. This beast, according to legend, haunted the vicinity and scared away the entire populace, until it was slain by the 12-fingered Sir John of the Thumbs of the Salisbury family who hewed off its head. All the people thereupon cried Dim Bych, or no more dragon, which happens to be the derivation of the name of the town.<br/><br />
Beast in the Window<br/><br />
From noted author Graham McEwan comes the highly intriguing and decades-old account of Andrew Warren, the grandson of an elder Kirk from the Hebrides Islands, Scotland.<br/><br />
According to McEwan, Warrens grandfather came home one morning in a very excited state and told the boy to come and look at some curious remains he had found in a dried-up tarn. It looked to be a human skeleton with a wolf-like head, and the boy subsequently helped his grandfather carry the bones back home.<br/><br />
That evening Warren was alone in the house, his grandfather and other members of the family having gone to church. Sitting reading, he heard a noise at the back of the building and got up to investigate, but found all secure and no signs of an intruder. Suddenly, however, there was a loud rapping of knuckles on the windowpane.<br/><br />
Warrens account continues in his own words: I immediately turned in the direction of the noise and saw a dark face looking in at me. At first dim and indistinct, it became more and more complete, until it developed into a perfectly defined head of a wolf terminating in the neck of a human being. Though greatly shocked, my first act was to look in every direction for a possible reflectionbut in vain. There was no light, either without or within, other than that from the setting sunnothing that could in any way have produced an illusion. I looked at the face and marked each feature intently. It was unmistakably a wolfs face, the jaws slightly distended, the lips wreathed in a savage snarl, the teeth sharp and white, the eyes light green, the ears pointed.<br/><br />
The following day the pair buried the bones and the beast never returned.<br/><br />
British naturalist Trevor Beer has an equally notable account to relate that originates from the southwest of England in the late 1950s. It comes from a man who was out hunting hares with his dog:<br/><br />
Climbing a hedge he stumbled upon an animal ravaging a flock of sheep and taking careful aim he shot it, knowing that he had wounded the animal, the beast rearing onto its hind legs to run off in this fashion into the woods. The dog followed the animal into the trees where there was much hideous snarling unlike any creature he had ever heard before. Suddenly the dog came dashing out of the woods and bolted past its master who, firing a second shot into the trees, also ran for home in great fear.<br/><br />
The writer went on to explain his later studies of matters concerning the occult and his realization that the animal he had shot was a Werewolf and a member of a well known local family. The writer states further that he knows the family involved and that they called in help from the church over a decade ago but that they had to withdraw because of the terrible phenomena beyond their comprehension. Now the problem is at a stalemate, the family being aware of the nature of his character and chaining him and locking him behind barred doors every night.<br/><br />
When the British folklorist Ruth St. Ledger-Gordon visited a small village on Dartmoor (where Conan Doyles classic novel The Hound of the Baskervilles was set) in 1961, she was asked, quite seriously, by the locals whether she had heard stories of animals on the moor not being quite what they seemed. It transpired that St. Ledger-Gordon was told of old moor men who knew from the behavior or the appearance of some particular sheep, bullock, or pony that it was not a true beast but only a semblance of one: a shape-shifter, in other words. Of course, shape-shifting is a classic attribute of the werewolf.<br/><br />
The Hexham Heads<br/><br />
But for what is certainly one of the strangest British werewolf stories of all, we have to turn to the tale of the Hexham Heads. This macabre account began in February 1972, when an 11-year-old boy and his younger brother, digging up weeds from their parents garden in Hexham, North­umberland, unearthed two carved stone heads, each slightly smaller than a tennis ball and very heavy in weight. Crudely carved and weathered looking, one resembled a skull-like masculine head and the other a slightly smaller female head with what were said to be witch-like qualities.<br/><br />
Shortly after the boys had taken the heads into their house, a number of peculiar incidents occurred in the family home. The heads would move by themselves. Household objects were found inexplicably broken. And at one point the boys sister found her bed showered with glass. However, it was the next-door neighbors who would experience the most bizarre phenomena.<br/><br />
A few nights after the discovery of the heads, a woman living in a neighboring house, Ellen Dodd, was sitting up late with her daughter, who was suffering from toothache, when both saw what they described as a hellish half man, half beast enter the room. Naturally, they screamed for their lives, and a breathless husband came running from another room to see what the commotion was about. By this stage however, the beast had fled the room and could reportedly be heard padding down the stairs as if on its hind legs. The front door was later found wide open, and it was presumed that the creature had left the house in haste.<br/><br />
Soon after this incident, Anne Ross, a doctor who had studied Celtic culture and had written several books on the subject, took possession of the stone heads to study them. She already had in her possession several similar heads and she was certain that the Hexham heads were Celtic in origin and nearly 2,000 years old. The doctor, who lived in Southampton about 150 miles from Hexham, had heard nothing of the strange events encountered by the previous owners of the heads.<br/><br />
However, having put the two stone heads with the rest of her collection, Dr. Ross also encountered the mysterious creature a few nights later. She awoke from her sleep feeling cold and frightened and, on looking up, found herself confronted by a horrific man-beast identical to that seen at Hexham.<br/><br />
Beast Reappears<br/><br />
It was about six feet high, Dr. Ross recalled, slightly stooping, and it was black, against the white door, and it was half animal and half man. The upper part, I would have said, was a wolf, and the lower part was human and, I would have again said, that it was covered with a kind of black, very dark fur. It went out and I just saw it clearly, and then it disappeared, and something made me run after it, a thing I wouldnt normally have done, but I felt compelled to run after it. I got out of bed and I ran, and I could hear it going down the stairs; then it disappeared towards the back of the house.<br/><br />
After this startling and terrifying event, the doctor and her family saw on several occasions what they described as a huge, black creature, not unlike a werewolf, materialize within the confines of the house. It invariably appeared on the stairs, said the doctor, and would then jump over the banisters to land in the hall, whereupon it would exit at speed on padded feet. And at other times, it could be heard padding around unseen, and doors would fly open, seemingly for no reason.<br/><br />
According to the doctor, there was an evil presence about the house and she eventually decided that the stone heads were the source of the problem and got rid of the entire collection. The two Hexham heads subsequently passed into the hands of other collectors, none of whom apparently experienced any werewolf-like encounters. Some, however, did report that the sense of pure evil, which seemed to emit from the witch-like head, made them feel extremely uncomfortable. Eventually the heads were lost and their current whereabouts are unknown.<br/><br />
Interestingly, the previous owner of the house in Hexham, where the heads were discovered, claims that he had, in fact, carved the heads as toys for his children in the 1950s and they had been lost in the garden. Although tests were undertaken at both Southampton University and Newcastle University to confirm the age of the heads, the results of those tests remain unknown.<br/><br />
The Abbotsham Werewolf<br/><br />
Interestingly, in approximately the same period that the affair of the Hexham heads occurred, Jonathan Downes, the director of the British-based Center for Fortean Zoology, had his own encounter with one of these eerie critters. Even though he was a young boy at the time, Downes still vividly recalls the startling facts:<br/><br />
When I was at school in Bideford in the early 1970s a story was told about one of the older houses on the outskirts of the village of Abbotsham, a few miles outside Bideford and where a werewolf was supposed to reside. It was very much a friend-of-a-friend taleeveryone knew about the beast and its predations, which were supposed to be on sheep. I visited my friend Jim regularly and on one June weekend we conspired together to go werewolf hunting. <br/><br />
The intrepid pals set off soon after breakfast and cheerfully walked along Abbotsham Road, past the old school gates, and toward the village where the werewolf was alleged to have its dwelling.<br/><br />
Climbing over a field gate at a predetermined point, our expedition became an illegal one, Downes reminisces, as we shamelessly trespassed across farmers fields towards our destination. About a mile and a half from the road that we had left was the beginning of the woods. This was, allegedly at least, our destination, and we started to feel a little uneasy.<br/><br />
Sheepishly, they entered the woods. The boys carried on in the silence but both felt uncomfortable and neither wanted to be the first to suggest that they should get out of there as quickly as possible.<br/><br />
So we carried on, Downes explains. After what seemed like a lifetimebut was probably only about half an hourthe undergrowth began to thin out and before us we could see a rusty, three-strand barbed- wire fence. Being the intrepid souls that we were, we didnt hesitate to clamber over. We found a house in the woods all right, but no werewolf.<br/><br />
Jon and Jim set off for home; however, direction finding was certainly not one of their strong points and they soon became hopelessly lost. And as they went deeper and deeper into the woods the atmosphere became more and more unpleasant. Jon and Jim began running as if their lives depended on it. We just wanted to get the hell out of the accursed woods. Then it hit us. A stench the like of which I have never encountered before, or since, rolled up towards us through the trees.<br/><br />
Suddenly there it was: a dead roebuck. Its head was caught in a barbed wire fence and its tortured body lay splayed out behind it, bloated with putrefaction and with its intestines spread out beside it. Downes voice lowered in tone as he continued his tale: I am convinced that I know what killed it. In the half-light we could see an amorphous shadow of what appeared to be an enormous black predatory creature crouching over the carcass of the roebuck. If you looked at it directly there was nothing to see, but out of the corners of our eyes it was clearly visible. That was just too much for us. We were explorers no longer and ran like hell until we finally found ourselves on the cliff path. To this day I am convinced that we encountered the Abbotsham werewolf.<br/><br />
Not Flesh and Blood<br/><br />
Downes has unearthed the details of similar accounts, too, from the southwest of England, an area steeped in magic, ancient folklore, and mythology. The earliest account that Downes was aware of came from the area of Lynton in North Devon and was related by the author Elliot ­ODonnell, who wrote:<br/><br />
<img width='325' height='320' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/werewolf1.jpg' alt='' />A woman I met in Tavistock told me she had seen a ghost which she believed to be that of a werewolf, in the Valley of the Doones, Exmoor. She was walking home alone, late one evening, when she saw on the path directly in front of her the tall gray figure of a man with a wolfs head. <br/><br />
Advancing stealthily forward, this creature was preparing to spring on a large rabbit that was crouching on the ground, apparently too terror stricken to move, when the abrupt appearance of a stag bursting through the bushes caused it to vanish.<br/><br />
Downes also recalls an interesting tale told to him following one of his weekly shows on BBC Radios Weird about the West series. The call was from a young man named Chris who had been visiting the Valley of the Rocks near Lynton the previous Sunday. There he saw what he described as a strange creature like a man on all fours but covered in black shaggy hair rushing across a field about a hundred yards away from him. There were sheep in the field but they appeared to ignore the creature, which made no noise, and it soon vanished from sight. Oddly, Chris realized afterward that the creature had been moving several feet above the surface of the ground.<br/><br />
As I noted in my article In Search of the British Bigfoot, published in the July 2005 issue of FATE, many of the British man-beast encounters that seem to fall into a Sasquatch-style category have a distinct air of the paranormal about them. The werewolves of Britain seem to exhibit very similar traits (such as having the ability to disappear into thin air). Whatever these creatures are, they are not flesh-and-blood entities; or, at least, not in the way that we understand the term.<br/><br />
All you would-be werewolf hunters out there, just remember that a silver bullet may not work after all <br/><br />
Born in Britain, Nick Redfern lives in Texas and is the author of various books on UFOs, government conspiracies, and cryptozoology. He is quite partial to howling at the moon when the mood takes him. <br/><br />
<u>_______________</u><br/><br />
Poetry From The Gaelic<br/><br />
<img width='331' height='389' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/img227.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
Alasdair of Glengarry<br/><br />
Seleas na Ceapaich<br/><br />
Alasdair of Glengarry, you have caused me to shed<br/><br />
tears today. Small wonder that I am covered with<br/><br />
wounds and that they are repeatedly being burst<br/><br />
open; small wonder that I am filled with deep sighing,<br/><br />
considering all the misfortune that has befallen my<br/><br />
friends. Death is constantly cutting off from us the<br/><br />
best of the tallest oaks.<br/><br />
We lost, almost at the same time, Sir Donald, his son<br/><br />
and his brother. What use is it for us to complain<br/><br />
over them?  Clanranald fell from us on the battle-<br/><br />
field. We have lost a strong grey oak-tree which<br/><br />
sheltered our friends, a wood-grouse from the pine-<br/><br />
wood, a blue-eyed hawk, vigorous and strong.<br/><br />
You were the leader in wisdom and counsel in every<br/><br />
activity where responsibility was concerned; bright,<br/><br />
pleasant and handsome face, heart generous and liberal<br/><br />
with money. You were the choice of excellent warriors,<br/><br />
a shoulder to support us, as you were worthy to be;<br/><br />
a courageous, manly and effective lion, a leader whom<br/><br />
James Stuart has lost.<br/><br />
If you were in the same situation as Donald was when<br/><br />
he put the boat to sea, you would never have come<br/><br />
home without knowing why he launched it. When<br/><br />
you were seen on the strand, left alone in the lurch<br/><br />
our hearts fell into sorrow. The outcome is clear:<br/><br />
you were not long-lived.<br/><br />
You were a red torch to burn them, you would cleave<br/><br />
them to the heels, you were a hero for waging battle,<br/><br />
you were a champion whose arm never flinched. You<br/><br />
were the salmon in fresh water, the eagle in the highest<br/><br />
flock, you were the lion above all beasts, you were the<br/><br />
stout antlered stag.<br/><br />
You were an undrainable loch, you were the liberal<br/><br />
fount of health; you were Ben Nevis above every<br/><br />
moor, you were an unscalable crag. You were the<br/><br />
top-stone of the castle, you were the broad flag of the<br/><br />
street, you were a priceless gem, you were the jewel in<br/><br />
the ring.<br/><br />
You were the yew above every forest, you were the<br/><br />
strong steadfast oak, you were the holly and the black-<br/><br />
thorn, you were the apple-tree, rough-barked and<br/><br />
many-flowered. You had no kinship with the aspen,<br/><br />
owed no bonds to the alder; there was none of the<br/><br />
lime-tree in you; you were the darling of beautiful<br/><br />
women.<br/><br />
You were the husband of an invaluable wife, and it<br/><br />
grieves me that she is now without you: though it is<br/><br />
not the same for me as for her, I have myself suffered<br/><br />
a bitter fortune. Let every wife who is without a<br/><br />
husband pray to have the Son of God in his place,<br/><br />
for He it is who can aid her in every sorrow which<br/><br />
afflicts her.<br/><br />
I pray that your soul may be saved, now that you have<br/><br />
been buried in the clay. I pray for happiness for<br/><br />
those you have left, in your home and in your lands.<br/><br />
May I see your son in your place, in wealth and re-<br/><br />
sponsibility. Alasdair of Glengarry, you have caused<br/><br />
me to shed tears today.<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8212;-<br/><br />
The Rock<br/><br />
Michael O&#8217; Conghaile<br/><br />
You could say it had always been there. An enormous rock. Damned strong. And bulky. Even a quarter of it would weigh hundreds of tonnes on any scale. Im telling you, it wasnt a rock but the mother of all rocks. A giant of a rock. A god among rocks Stationed, at ease, on the top part of the hill  all comfy and cosy, youd think, like it was tipped lovingly into place by the hand of God. It was like a Lord. An eminent Lord. A powerful, commanding lord. Looking just the part, either despite itself or without knowing it. Interrupting thousands of glances at the magic, multi-coloured hem of the sky. The rock gave way to no-ones eye or side-glance, no matter how keen, strong or imploring. It made them submissive, bent-necked slaves for their trouble, eclipsing their view. Planted there, it stood its ground with daunting authority Silent. Deadly silent. An ancient, dreamy silence that was timeless. Its own silent shape from a thousand different angles. Forever changing the look of its wrinkled, rocky bodys eternal shape  with hundreds of cheeky slopes, knee-like steps, calf-shaped collops, ear-like edges, stick y but bits, brows, warts, pimples, lumps, hundreds of eye-shaped features, hard skin, split ends, trillions of things.<br/><br />
You sensed from the whole angry-looking precipice of its head that the rock had seen all things. It didnt have to look even. I just saw  unknown to the countryside around  all that lay ahead. Broad-backed fields. Small green hillocks. Good open grassland. Gapped, reedy boundaries. Openings. Cliffs. Strong ridges. Clefts and fissures. Bare slabs of rock. Long flat areas of stone. Some coated in mildew And gardens. Loads of them. Shaped in squared, circles or triangles. Others irregular in shape. Rough hewn paths. Soft damp bogs. Curving streams half-hidden from view. Deep glens stretching away out into the distance And lower down, wide harbours, narrow creeks, straits, man-made quays, bright wide beaches, sometimes boxed in by the turning tide. The free, migrant ocean<br/><br />
Youd think the rock was the wise old grandmother of them all. A quiet, taciturn grandmother who didnt pay much heed to her charge, you might saybut who was always there, all the same, like a seasoned old-timer in a rocking chair. It didnt let them out of its sight. Like a guardian angel watching from a distance. I eserved, and maybe even half-deaf. Looking like she was just dozing away there<br/><br />
That was its life. That was all its locked ridged backbone had ever known.<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;-<br/><br />
An tEach Uisce &#8211; The Water Horse<br/><br />
le Nuala Ní Dhomhnaill<br/><br />
translation by Eiléan Ní Chuilleanáin<br/><br />
At first it was only in her dreams<br/><br />
That he came and lay with her.<br/><br />
On the day<br/><br />
She was supposed to be minding the cows<br/><br />
In Sheep Cove (she was reading Dickens,<br/><br />
The Old Curiosity Shop,<br/><br />
And cows were the last thing on her mind)<br/><br />
She saw the porpoises flocking out in the bay.<br/><br />
Her heart almost stopped.<br/><br />
She thought they were her cows, all of them<br/><br />
Fallen at once from the cliff to the water.<br/><br />
She thought shed get a hammering at home<br/><br />
And she had jumped up in her agitation<br/><br />
Before she saw what the bodies were.<br/><br />
That was the first time he appeared to her there. <br/><br />
And after that<br/><br />
He came to her again and again.<br/><br />
At first his clothing seemed so strange to her:<br/><br />
The breastplate, the fishbone greaves and the casque,<br/><br />
The long gloves made from the skin of eels,<br/><br />
His whole style recalling<br/><br />
The sub-human creatures from B movies:<br/><br />
The Creature from Black Lagoon, or an Irish cousin of King Kong.<br/><br />
But when he took the helmet from his head<br/><br />
And his fine horses mane loosened on his shoulders<br/><br />
She saw clearly that he was a young man.<br/><br />
Then came the day<br/><br />
He laid his head on her breast.<br/><br />
The sea-creatures were hooting below them on the water<br/><br />
And the porpoises in shining troops around them.<br/><br />
(Later in the evening<br/><br />
They were seen by people out after cows on the mountain.)<br/><br />
And in a foreign tongue she understood<br/><br />
Though she could not properly make out the words,<br/><br />
He asked her to comb his hair<br/><br />
And crush with her long nails<br/><br />
The creatures that were pestering his head.<br/><br />
She did what he asked.<br/><br />
She was humming softly under her breath<br/><br />
Soothing him, when she got the fright<br/><br />
That stopped her heart again: seaweed and rock dillish<br/><br />
Were growing among the roots of his hair.<br/><br />
She guessed at once what was going on<br/><br />
And that it was bad news. Then<br/><br />
When she felt the tips of his ears she knew<br/><br />
That not only Labhraidh Loric in the old story<br/><br />
Had ears like a horses ears.<br/><br />
Yet although the cold sweat was running down her skin<br/><br />
She gave herself a pinch in the thigh<br/><br />
Or two or three, and said nothing.<br/><br />
She went on combing his hair the whole time<br/><br />
Humming and murmuring<br/><br />
Lullabies and scraps of songs<br/><br />
To soothe him and beguile him into sleep<br/><br />
And then when she heard his breathing<br/><br />
Changing to the sighs of a sleeper<br/><br />
She undid the strings of her apron<br/><br />
Gently and quickly<br/><br />
And she ran for it,<br/><br />
She made it up the cliffs in a flash<br/><br />
To the house of her people. At first,<br/><br />
All they could get from her was a streel of nonsense<br/><br />
About seaweed roots and horses ears. At length,<br/><br />
When her people at home had laboured to make out<br/><br />
The meaning of what she was saying, they knew at once<br/><br />
Right on the spot that it was the water horse.<br/><br />
They rose up and put on their clothes,<br/><br />
Their battle-gear and took their weapons.<br/><br />
And out they went as an armed patrol<br/><br />
To find and kill him.<br/><br />
Afterwards they all said she was lucky.<br/><br />
She was, and it was a near thing; one slip,<br/><br />
One step awry and hed have swallowed her,<br/><br />
Right down, live and kicking, blood and bones.<br/><br />
Three days after the event<br/><br />
They might have found her liver, a couple of lungs and kidneys<br/><br />
Picked up around the high-tide mark.<br/><br />
That was the sort of beast he was.<br/><br />
It was true for them, she knew it.<br/><br />
And yet she felt the story of that day<br/><br />
Lie heavy on her.<br/><br />
Shed sit there on the cliff edge<br/><br />
Day after day.<br/><br />
And she thought about the green gleam<br/><br />
In the strange eyes that had looked at her with desire,<br/><br />
That was as simple, clean, clear<br/><br />
In its own way as a hearty hunger;<br/><br />
The rhythmic shining of his brown limbs<br/><br />
And how they narrowed to slim wrists<br/><br />
And the shape of the hands.<br/><br />
More than all else she remembered the muscular<br/><br />
Weave of his body that was tense<br/><br />
And light as a tightened bow. The spring<br/><br />
Wound up, alert, constantly<br/><br />
Ready to be released again.<img width='400' height='228' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/img225.jpg' alt='' /></p>
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		<title>That Old Inner I&#8230;.</title>
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		<pubDate>Fri, 10 Mar 2006 08:06:00 +0000</pubDate>
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		<description><![CDATA[At one point consciousness-altering devices like the microscope and telescope were criminalized for exactly the same reasons that psychedelic plants were banned in later years. They allow us to peer into bits and zones of Chaos.Timothy Leary Friday has arrived, &#8230; <a href="http://www.earthrites.org/turfing/?p=3414">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>At one point consciousness-altering devices like the microscope and telescope were criminalized for exactly the same reasons that psychedelic plants were banned in later years. They allow us to peer into bits and zones of Chaos.Timothy Leary<br/><br />
<img width='400' height='301' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/towerofbabel2ad.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
<br/><br />
Friday has arrived, and we are heading north if weather permits this weekend to visit family in the Tacoma Metro area&#8230;<br/><br />
I have been talking with an old friend on line, and trying to explain what I have been up to and learning over the last 25 years.  I offer you this; a little self-examination is a good clarifier.  I am able to bring some ideas into simpler terms, less jargon and the knowing aside.<br/><br />
&#8212;&#8212;-<br/><br />
On The Menu:<br/><br />
The Links&#8230;<br/><br />
Article #1:  Last bastions of paganism tell all  <br/><br />
Article #2:   Gracie&#8217;s Visible Language Contact Experience (an old article, but worth the reviewing&#8230; I promise)<br/><br />
Poetry: 2 for Pan&#8230;.  (these may possibly be repeats, but I like em!)<br/><br />
&#8212;&#8212;&#8212;<br/><br />
Snowing tonight!  Argh.  Last week we had 60 degree weather, and I nearly put all the plants back outside.  Now I am glad I didn&#8217;t<br/><br />
Have a Good Weekend, and Tune in Tonight for:<br/><br />
Mix Master Morgan!<br/><br />
<img width='98' height='130' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/fnb.serendipityThumb.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
More Music Tonight on the A-Z Show!  8:00PST Be There, or Be Square!<br/><br />
<u>__________</u><br/><br />
The Links:<br/><br />
<a href="http://www.newutah.com/content/view/167219/">James Mooney free of charges </a><br/><br />
<a href="http://news.enquirer.com/apps/pbcs.dll/article?AID=/20060306/LIFE07/603060309/1086/LIFE">A closer look at your inner eye</a><br/><br />
<a href="http://www.northcountynews.com/view.asp?s=3-8-06/rumminations.htm">Delaware: Clashes and balance</a><br/><br />
From Mark &#8230;<br/><br />
<a href="http://www.nationalgeographic.com/adventure/0603/features/peru.html">National Geographic Visits the Ayahuascaros!</a><br/><br />
<u>___________</u><br/><br />
Article #1: <a href="http://www.baltictimes.com/art.php?art_id=14815">Last bastions of paganism tell all</a>  By Anne Gallien<br/><br />
<img width='269' height='400' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/magickcircle.jpg' alt='' />VILNIUS &#8211; Christianity took a long time to get to Lithuania. It wasnt officially adopted until the 14th century. And once it got here, it suffered quite a bit, and then again much later during the Soviet regime. But though it may be dominant, it still hasnt fully replaced the belief system Lithuania started off with, as you can tell just by taking a look at Vilnius Romuva, a community of 30 self-identified pagans.<br/><br />
Romuva was founded in 1967 during a summer solstice festival. In 1992, shortly after re-independence, it was officially registered with the Ministry of Justice as a Baltic faith community.<br/><br />
We are all pagan when we are born as all belong to the Earth, says group leader Inija Trinkuniene, 54. Paganism is the natural state of man.<br/><br />
Trinkunienes husband of 32 years, Jonas Trinkunas, is the groups highest priest. His successor is set to be chosen in another three years.<br/><br />
Paganism is a polytheistic religion, and as such, has, some would say, little in common with the three Abrahamic religions: Judaism, Christianity and Islam. And as we all know, pagan (from a Latin word that means village people) has some serious derogatory connotations.<br/><br />
That said, most of the rituals Trinkuniene and Trinkunas perform seem harmless, fun and spiritual, more in line with the old-style Druids, Greeks or Romans. There may even be something of nationalist pride in what they do. Romuva celebrates every summer solstice at Kernave hills, the site of Lithuanias old capital.<br/><br />
We inaugurate the summertime with different custom songs and rituals, says Trinkuniene. We look at the sunset to say goodbye to the sun. Then we tend a fire all night singing to our major gods and goddesses: Perkunas is the god of thunder, Zemyna is the goddess of mother earth, Laima is the goddess of destiny and Gabija is the goddess of fire.<br/><br />
She goes on: We ask for prosperity and good luck by offering [the gods and goddesses] salt and flowers. Salt symbolizes strength as it feeds the fire.<br/><br />
Paganism is not dead! says Trinkunas.<br/><br />
Pagans resisted Christian aggression for 400 years, he adds. In the 10th century [four centuries before King Mindaugas was baptized], a missionary from the West came to Poland to bring Christianity.<br/><br />
Trinkunas has personally suffered quite a bit for his faith, being rejected from university in 1973. His pagan self-identification made him a suspicious figure and it wasnt until 1988 that he was able to gain employment.<br/><br />
In some ways it may be misleading to think of Romuva as a group of total outsiders. Christianity in Lithuania is rooted in pagan customs. Officially, 86 percent of the country regards itself as Christian (the vast majority Roman Catholic with a smattering of Russian Orthodox), but according to Trinkunienes own work at the Institute of Social Research, 26 percent of the country still worships gods and goddesses of nature.<br/><br />
<img width='251' height='375' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/green_man.jpg' alt='' />The Christian church considers paganism as a natural and as a non-continuous religion, says Brother Algirdas Malakauskis, who has served as a vicar priest at the St. Bernardina Church in Vilnius for 10 years. Paganism, Malakauskis believes, was a step toward Christianity and Romuva should reinvent their concept.<br/><br />
Malakauskis points out places where Christianity is rooted in paganism. St. Francis of Assisi often took to thanking God for the fruits of nature, like trees, the sun and stones.<br/><br />
In Christianity, we dont need to reach the love of God, because we are representing the love of God. For instance, the Pagan sees God in trees, in stones, in the sun. The Christian will see the creature of God in the stones, in the sun, in each of us.<br/><br />
The point of Christianity is that we are the most beautiful creature of God, we are the image of God, says Malakauskis. We can see God in each of us.<br/><br />
This is obviously a touchy subject. Malakauskis church has itself undergone quite a bit of religious persecution, having been shut down and wrecked under Soviet occupation. The Holy Mass is now celebrated everyday but the church will be undergoing renovation for another 10 years.<br/><br />
Perhaps because of his own experiences, Malakauskis is reluctant to censor Trinkuniene, Trinkunas and Romuva. Each of us should have the freedom of faith.<br/><br />
Still in 2002, when four members of Parliament, recognizing paganisms ties to national pride, made an appeal for the faith to be treated as a traditional religion, the Catholic Church resisted.<br/><br />
Trinkuniene sees some strong similarities between paganism and Catholicism and suggests that the fears of the Catholic Church may very well be driven more by the two faiths concurrence.<br/><br />
Pax et Bonum (Peace and Goodness) is the main concept of a Franciscan brother. Paganism celebrates harmony on earth through hymns, songs and rituals.<br/><br />
The earth is polluted, she says. As pagans we aim to respect mother earth and we aim to be tolerant toward other religions which are also part of the cosmic world.<br/><br />
On March 19, the pagans will be celebrating the spring equinox outside Vilnius. On April 29 and 30, the Jore Festival (the first Green Grass Festival) will take place in Moliete, 60 kilometers outside of Vilnius. The celebration, to which everyone is invited, involves eggs (a symbol of lifes beginning) and beer. They also celebrate their own Velykos (Easter), in which they paint eggs just like everyone else in Europe. The next world Congress of Ethnic religions will be held in Latvia near Riga.<br/><br />
Malakauskis has his own way of reconciling the issues. I am often asked to bless some houses and I always notice a space for spirituality even if its not related to Christianity. For instance, the other day, I saw a room where a statue of Buddha was standing. It seems like people need some guidance somehow.<br/><br />
<u>____________</u><br/><br />
Zarkov&#8217;s Warning<br/><br />
    &#8220;Tryptamines are a real phenomenon. If you take a high dose of tryptamines you see certain things. I am a believer that you are not a blank slate when you&#8217;re born. You&#8217;re a long complicated product of genetic engineering by the Goddess, under all sorts of selection criteria, and there&#8217;s a hell of a lot of hardware and wetware, so that DMT&#8217;s not going to change everybody, or everybody positively. That has to do with how you&#8217;re wired up, and how you&#8217;re raised.&#8221; <br/><br />
Zarkov<br/><br />
&#8212;&#8212;&#8211;<br/><br />
Article #2: Gracie&#8217;s Visible Language Contact Experience<br/><br />
By Gracie and Zarkov<br/><br />
<img width='350' height='285' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/babylon1a.jpg' alt='' />We each had taken 150 mg of pure MDA. The differences from MDMA are striking: MDA is more hallucinogenic with noticeable closed eye imagery, is a much greater aesthetic enhancer, especially of people and of music; is more euphoric; more &#8220;drug-like&#8221;, a heavier and more obviously body-involved trip. Tactile sensation is more powerful, erotic and noticeable on MDA. Physical effects are more up-front: gastric upset, pupil dilation, water retention, limbic arousal. On the whole, we find MDA a more enjoyable and interesting trip; longer lasting and more sexual/sensual. Our favorite characteristic is that one retains an interesting psychedelic ideation on MDA, rather then the feeling-oriented, but rather idealess thinking of MDM.<br/><br />
That evening we were very taken with the musical enhancementwe are both avid listenersand had found MDM to actually interfere with our enjoyment of music. MDA goes especially well with second-rate classical music: the lushness and color of Strauss, Lizst, Rimsky-Korsakov, Smetana and other ethnic and minor romantic composers are very compatible with the sensual fantasy aspects of MDA. We were playing Smetana, &#8216;The Moldau&#8217;, a tone poem about the major river in Czechoslovakia.<br/><br />
During the past several weeks, I had had several episodes of allergic reaction which were unusual for me. Possible causes included the spring weather and flowers, gardening, adjustment to the West Coast, and six months of regular DMT use. While the music was playing, I noticed increased allergic symptoms. This is unusual on MDA, which as Andrew Weil points out, is one of the most powerful allergy suppressors around, and so it has always affected me in the past.<br/><br />
Along with the allergic response, I began to note the familiar &#8220;Goddess-possession&#8221; phenomenon which we had first encountered on MDA-LSD trips, and which led us to our first profound trips and contact experiences. This time it was subtle, perhaps because no LSD was involved. At the same time, a series of flashes, &#8220;false memories&#8221; or &#8220;past life&#8221; reminiscences occurred, having to do with rivers and my riverine ancestry, triggered by the content of the music.<br/><br />
This is a characteristic of MDA experience which we had not encountered on MDMA, where memories are more personal and less archetypal/symbolic. With MDA memories one can become caught up in an associative web of ancestral material.<br/><br />
During this whole period, I had continuing allergic symptoms. Zarkov felt fine and was having a great time. This dichotomy is even more noticeable since Zarkov is usually the one with allergy problems. I showered off and washed my face but I still felt uncomfortable and uneasy. We have noted on several occasions that allergic reactions had preceded profound contact trips.<br/><br />
About hour 4, I decided to try smoking some DMT. My blood pressure and pulse were only slightly elevated, but I still felt restless and uneasy. The week before I had reset an MDMA trip with DMT. The DMT seemed to have had a calming and healing effect.<br/><br />
I smoked about 40 mg in 4-5 tokes.<br/><br />
As it came on, I asked the DMT entities for help and guidance.<br/><br />
I kept my eyes open until the visual changes became overwhelming. The whole room was being transformed into the characteristic DMT &#8220;crysthanthemum&#8221; pattern. I closed my eyes and fell back into the trance.<br/><br />
The first thing I saw was the &#8220;visible language&#8221;! The words, the shapes, the &#8220;music&#8221; (the &#8220;music&#8221; refers to the DMT auditory effects, not music in this reality and the stereo was off during this part of the trip) and the voices all carried the same message: &#8220;Strong, safe, strong, safe; help, ok, ok, help; safe, safe, alright&#8221;! The &#8220;elves&#8221; appeared. They sang/I saw/read/felt/heard. They are &#8220;made out&#8221; of the visible language. The message is conveyed by the medium itself in several simultaneous sensory modalities. Vision, heard speech, read language, music, song, images and pictures all happen at once, so that the meaning is multi-dimensional.<br/><br />
For example, if one were to &#8220;see&#8221; a cat in this state it would be communicated in many ways at once: one would see a picture or cartoon of a cat, made out of writhing, colorful strips or segments which are words&#8221;cat, cat, cat, pussy, kitty, pussy, meow, tail, ears, cat, cat, kitty &#8230;&#8221; and the picture would be accompanied by a musical description of the cat (like &#8220;Peter and the Wolf,&#8221; only more descriptive and precise) and by voices singing &#8220;cat, cat, kitty, kitty, meow, puss, kittycat &#8230;&#8221; which would match the text.<br/><br />
This time I saw the &#8220;elves&#8221; as multidimensional creatures formed by strands of visible language; they were more creaturely than I had ever seen them before. The message was changing from the initial &#8220;ok, ok, safe, safe . . .&#8221;<br/><br />
The word changing suggests that this was a time-linear process. I don&#8217;t think this is the case. I believe that during the trance the whole message and its variations were there at once, from the start. There is a different meaning to time in the DMT state and the notion of linear temporal order that we usualiy believe is not valid or useful. All the information is always immediately there and the idea of linearity comes from our linear habits of attention and the fact that we do not yet know how to see/hear/perceive several messages simultaneously and consciously, so we string them out for perceptual convenience.<br/><br />
The elves were dancing in and out of the multidimensional visible language matrix, &#8220;waving&#8221; their &#8220;arms&#8221; and &#8220;limbs/hands/fingers?&#8221; and &#8220;smiling&#8221; or &#8220;laughing,&#8221; although I saw no faces as such. The elves were &#8220;telling&#8221; me (or I was understanding them to say) that I had seen them before, in early childhood. Memories were flooding back of seeing the elves: they looked just like they do now: evershifting, folding, multidimensional, multicolored (what colors!), always laughing, weaving/waving, showing me things, showing me the visible language they are created/creatures of, teaching me to speak and read. (Are they are linguistic programs made manifest and personified? This throws an entirely new light on Terence McKenna&#8217;s remark at Esalen about language being the &#8220;most alien artifact&#8221; we have!)<br/><br />
Following is a paraphrase of the message contentall conveyed in the multimedia way described earlier (to emphasize, the entire message was conveyed via &#8220;visible language!&#8221;)<br/><br />
They &#8220;read-protect&#8221; their contact with children. &#8220;No-no, bye-bye, uh-uh, don&#8221;t tell,&#8221; is the phrase they used to keep me from remembering or telling the grown-ups. They come to you when you are a child. My younger brother and I saw them when we were very young. They lived under the bed, they played with us, but they only came out when our parents weren&#8217;t around. They showed us things, they showed us meaning and language. My brother say them more clearly (perhaps because he was younger) then I did. They taught us wordsI read earlier than normal because of their help.<br/><br />
When I was frightened or anxious, I would crawl under the bed to where it was safe, because the &#8220;elves&#8221; were there. &#8220;Bye-bye, uh-uh, don&#8217;t tell, we&#8217;ll be back,&#8221; they used to sing.<br/><br />
&#8220;I&#8217;ve been seeing it all along,&#8221; I thought, &#8220;the chysthanthemum pattern is the elves is the visible language is the message.&#8221; (however, true visions on DMT, like those on mushrooms, are different from these patterns, they are real, like seeing with &#8220;normal&#8221; vision; more like a movie or a very vivid dream than like the pattern/cartoon/visible language.)<br/><br />
The personal reality of these creatures seems indisputable during the contact, but that interpretation runs into my normal skepticism when I am out of contact. Is the notion that these are beings merely the obvious interpretation of these phenomena by the human mind? Or is something else going on that we can only understand by interpreting it as an encounter with an alien being?<br/><br />
The visible language and the multidimensional nature of the forms seems so clear, but the relationship of these phenomena to me as an individual and to the human race in a species-history sense is less clear. I am always afraid of repeating the errors of misplaced concreteness (thinking the &#8220;creatures&#8221; are &#8220;real&#8221;) and the dogmatic fallacy (thinking that I know what I saw). The most honest answer is that I don&#8217;t know what I saw (do we ever?), but that the description above is my attempt to communicate some of what I thought I saw.<br/><br />
The encounter felt profound, exhilarating, and filled with warmth, excitement and protection. I was not afraid, but was comforted by the experience.<br/><br />
And, after the encounter had ended, I found my allergic symptoms had disappeared. I was no longer agitated, but felt calm.<br/><br />
The visible language phenomenon was most interestingI felt curious, excited, and peculiarly self-confident while experiencing ita childlike delight and a consuming desire to see and know more. I only saw part of what was going on, and I only remember part of what I saw, and I can communicate only a little of what I remember.<br/><br />
When, dear reader, you have similar experiences, try to see/perceive as much as you can, remember as much as you are able (take notes or talk into a recorder) and attempt to write down your trip. It is hard to do, the results are always less than you hope, but we must all try to express these things if we are ever to build a descriptive consensus or even a start at understanding!<br/><br />
    Copyright March 1985 by Gracie and Zarkov Productions. We believe that in a truly free society the price of packaged information would be driven down to the cost of reproduction and transmission. We, therefore, give blanket permission and encourage photocopy, quotation, reprint or entry into a database of all or part of our articles provided that the copier or quoter does not take credit for our statements.<br/><br />
Stay High and Stay Free,<br/><br />
Gracie and Zarkov<br/><br />
<u>_____________</u><br/><br />
Poetry: 2 for Pan&#8230;<br/><br />
<img width='330' height='357' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/pan.jpg' alt='' /><br/><br />
<br/><br />
Orphic Hymn to Pan<br/><br />
Great Pan, God of the wild,<br/><br />
we honor you, ruler of sky,<br/><br />
sea and earth, Light<br/><br />
ensouling all.<br/><br />
The world is yours.<br/><br />
Every thing reflects you.<br/><br />
Delighted by shady groves,<br/><br />
dancer under the stars,<br/><br />
you rule the seasons.<br/><br />
Pan, shepherd of goats,<br/><br />
giver of milk, meat and skin,<br/><br />
your horns sprouted<br/><br />
and the world began.<br/><br />
Inspire us<br/><br />
with dance and song.<br/><br />
Protect us from fear.<br/><br />
You love the hunt,<br/><br />
Ekho&#8217;s solitary song<br/><br />
and playful nymphai.<br/><br />
All your works<br/><br />
reach fruition.<br/><br />
You rule increase.<br/><br />
Pan, splendid as cloudless sky,<br/><br />
sweet as fruit,<br/><br />
obscure as the deepest cave,<br/><br />
subtle as a snake,<br/><br />
wise as a wolf,<br/><br />
no man can resist<br/><br />
your panic.<br/><br />
You hold up the Earth.<br/><br />
You rule the restless sea,<br/><br />
even ancient Ocean, Earth hugger,<br/><br />
loves your law.<br/><br />
Air nourishes fire,<br/><br />
fire inspires life,<br/><br />
even the shining blue sky<br/><br />
loves your law.<br/><br />
Protect and care for<br/><br />
matter dancing everywhere<br/><br />
Grace us.<br/><br />
Lift us, mighty Pan,<br/><br />
come near, excite us.<br/><br />
Give us creative power<br/><br />
and freedom from fear. <br/><br />
&#8212;&#8212;&#8212;-<br/><br />
Hymn of Pan<br/><br />
  FROM the forests and highlands<br/><br />
    We come, we come;<br/><br />
  From the river-girt islands,<br/><br />
    Where loud waves are dumb,<br/><br />
  Listening to my sweet pipings.<br/><br />
The wind in the reeds and the rushes,<br/><br />
      The bees on the bells of thyme,<br/><br />
    The birds on the myrtle bushes,<br/><br />
      The cicale above in the lime,<br/><br />
And the lizards below in the grass,<br/><br />
Were as silent as ever old Tmolus was,<br/><br />
  Listening to my sweet pipings.<br/><br />
  Liquid Peneus was flowing,<br/><br />
    And all dark Tempe lay<br/><br />
  In Pelion&#8217;s shadow, outgrowing<br/><br />
The light of the dying day,<br/><br />
  Speeded by my sweet pipings.<br/><br />
    The Sileni and Sylvans and Fauns,<br/><br />
      And the Nymphs of the woods and waves,<br/><br />
    To the edge of the moist river-lawns,<br/><br />
And the brink of the dewy caves,<br/><br />
And all that did then attend and follow,<br/><br />
Were silent with love, as you now, Apollo,<br/><br />
  With envy of my sweet pipings.<br/><br />
  I sang of the dancing stars,<br/><br />
I sang of the dædal earth,<br/><br />
  And of heaven, and the giant wars,<br/><br />
    And love, and death, and birth.<br/><br />
  And then I changed my pipings<br/><br />
    Singing how down the vale of Mænalus<br/><br />
I pursued a maiden, and clasp&#8217;d a reed:<br/><br />
    Gods and men, we are all deluded thus!<br/><br />
      It breaks in our bosom, and then we bleed.<br/><br />
All weptas I think both ye now would,<br/><br />
If envy or age had not frozen your blood<br/><br />
At the sorrow of my sweet pipings.<br/><br />
(Percy ByssheShelley) <br/><br />
&#8212;&#8211;<br/><br />
<img width='305' height='400' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/babylonia1.jpg' alt='' /><br/></p>
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		<title>Metaphors of Transformation</title>
		<link>http://www.earthrites.org/turfing/?p=3416</link>
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		<pubDate>Thu, 09 Mar 2006 08:01:00 +0000</pubDate>
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		<description><![CDATA[On The Radio&#8230; New Selections added. We may be doing a show tonight at 8:00PST, stay tuned. It looks like snow is swinging back our direction here in the NW. Yikes! Hoping to get up to Tacoma and Olympia this &#8230; <a href="http://www.earthrites.org/turfing/?p=3416">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>On The Radio&#8230; New Selections added.  We may be doing a show tonight at 8:00PST, stay tuned.<br/><br />
It looks like snow is swinging back our direction here in the NW.  Yikes!  Hoping to get up to Tacoma and Olympia this weekend to visit Family n Friends&#8230; Only the weather knows for sure.<br/><br />
We have updated the front page of Earth Rites with SheShamans Info.  Please pass the news!<br/><br />
Thanks a big bunch,<br/><br />
Gwyllm<br/><br />
&#8212;&#8212;&#8211;<br/><br />
On The Menu<br/><br />
The Links&#8230;<br/><br />
The Article:  METAPHORS OF TRANSFORMATION with RALPH METZNER, Ph.D. <br/><br />
Taoist Poetry&#8230;. A Selection<br/><br />
<u>___________</u><br/><br />
<img width='420' height='283' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/asian-paintings-006.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
<br/><br />
The Links:<br/><br />
In the Realm&#8230;<br/><br />
<a href="http://prisonplanet.com/articles/march2006/070306_b_no_rights.htm">Where have your Rights gone?</a><br/><br />
<a href="http://www.capitolhillblue.com/blog/2006/03/bush_declares_war_on_freedom_o.html"> Bush declares war on freedom of the press</a><br/><br />
<a href="http://www.thenation.com/doc/20060320/block"> A Moral Economy</a><br/><br />
more scientific foolery&#8230;<br/><br />
<a href="http://www.abc.net.au/news/newsitems/200603/s1586274.htm">Students create plant that glows when thirsty</a><br/><br />
<u>______________</u><br/><br />
The Intuition Network, A Thinking Allowed Television Underwriter, presents the following transcript from the series Thinking Allowed, Conversations On the Leading Edge of Knowledge and Discovery, with Dr. Jeffrey Mishlove.<br/><br />
<a href="http://www.intuition.org/txt/metzner.htm">METAPHORS OF TRANSFORMATION with RALPH METZNER, Ph.D. </a><br/><br />
<img width='400' height='300' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/ralph_metzner_stillpic.jpg' alt='' />JEFFREY MISHLOVE, Ph.D.: Hello and welcome. Our program tonight is going to deal with &#8220;Metaphors of Transformation,&#8221; and my guest, Dr. Ralph Metzner, is a professor and academic dean of the California Institute of Integral Studies, and the author of several books, including Maps of Consciousness and Opening to Inner Light. Ralph is also extremely well known for having co-authored The Psychedelic Experience back in the 1960s with Timothy Leary and Richard Alpert. Welcome, Ralph. It&#8217;s a pleasure to have you here.<br/><br />
RALPH METZNER, Ph.D.: Thank you. I&#8217;m glad to be here.<br/><br />
MISHLOVE: You&#8217;ve gone through quite a journey of transformation yourself since the psychedelic years. In your most recent book, what you&#8217;ve attempted to do is to look at the various metaphors in spiritual traditions and other traditions that deal with human transformations, and show how they do apply, and how they&#8217;re useful road maps, so to speak. What is a metaphor, really, and why would a metaphor be important or useful?<br/><br />
METZNER: Well, before saying that, I&#8217;d like to say something about this concept of transformation of consciousness, which actually on a personal note started for me with the research that we did with psychedelics in the sixties, because it was at that time for me &#8212; and I&#8217;m not saying that this is necessarily so for others, although it was for some &#8212; a crucial turning point. And the turning point in consciousness, I think, could be described something like this: that it was like for the first time, at the time of my first experience with psychedelics, I realized that the external world, the reality that we perceive, isn&#8217;t just something that is unalterably given, but rather depends to a very great degree on things going on within myself &#8212; namely my attitudes, my choices, my values, my feelings, and my beliefs. And that experience started me off on a quest which I&#8217;ve been on ever since, which is to discover, really, the basic underlying principles and the methods by means of which such transformations of consciousness occur, and also how they can be applied in healing, in psychotherapy, in education, in learning, and in personal and spiritual growth.<br/><br />
MISHLOVE: At some point in this process the notion of metaphors became very important to you.<br/><br />
METZNER: Right. So what I realized, after studying the very many different systems of consciousness transformation, the ancient spiritual traditions of East and West, and also studying the accounts of people today who undergo a transformative experience, whether that be in psychotherapy or spontaneously in their everyday life, is that certain consistencies emerge. And it seemed to me, when I first started noticing it, that although there may be hundreds of specific techniques &#8212; techniques including breath and meditation and yoga and energy and light and sound and drugs and many other methods, psychotherapy &#8211;<br/><br />
MISHLOVE: Chanting, prayer &#8211;<br/><br />
METZNER: Chanting &#8212; I mean, they go on and on and on<br/><br />
&#8211; shamanic methods, and so forth. And you find the many different methods used in the various traditions, and also in contemporary work &#8212; that people are rediscovering many of these ancient methods. But there seem to be only a dozen or so basic patterns of the transformation itself, how it is experienced &#8212; the phenomenology of it, one would say. And these patterns are described in the form of metaphors. And they&#8217;re described as metaphors because ordinary language has a very hard time dealing with these states and these transformations, because by definition they are a transformation out of the ordinary into the non-ordinary, the extraordinary, the supernatural, the miraculous, as it&#8217;s sometimes called, the magical, the transcendent, the sacred, the mysterious &#8212; many different terms that point to other kinds of realms of being, or other kinds of realms of consciousness that lie outside of the framework of our usual view of reality.<br/><br />
MISHLOVE: Now, when you say that metaphors are so important, right away I think, well, metaphors, they come from poetry; they come from literature, drama. What you&#8217;re basically saying to me is that human change is like a story unfolding, say, as opposed to the workings of a mechanism. Not like clockwork &#8211;<br/><br />
METZNER: Yes, that&#8217;s very good. That&#8217;s right.<br/><br />
MISHLOVE: &#8212; where obviously they go through prescribed mechanical changes. We wouldn&#8217;t need metaphors for that.<br/><br />
METZNER: Yes. See, to call it clockwork, to liken it to that, or to a machine, or to a computer &#8211;<br/><br />
MISHLOVE: That is a metaphor itself.<br/><br />
METZNER: That is a metaphor, and it&#8217;s a mechanical metaphor. And I, like many people, and like yourself, intuitively believe that some metaphors are better than others. I generally prefer organic metaphors to mechanical metaphors, because with organic metaphors you&#8217;re comparing the process &#8212; with metaphor you&#8217;re always comparing one process to something else. You&#8217;re always saying, this process A is like this process over there, B. And if you can use something in nature as a symbol or metaphor &#8212; and a symbol is very similar, like a metaphor &#8211;<br/><br />
MISHLOVE: What&#8217;s the difference between a symbol and a metaphor?<br/><br />
METZNER: Well, to me, actually, the difference is kind of simple. In other words, a symbol is more like a thing, a thing or an object. Metaphor to me is more descriptive of a process. So I could say that the path is a very common symbol of spiritual growth. Traveling on the path, going on a journey from the beginning to the end of the path, would be a metaphor for a kind of process in life, of changing and walking and moving along. Similarly, say, the tree, the tree of life, is a powerful and ancient and well known universal symbol for life and growth and reproduction and fruitfulness and so forth. But the growth of the tree, from the seed to the fully expanded tree, would be again a metaphor.<br/><br />
MISHLOVE: So metaphors involve movement.<br/><br />
METZNER: Movement and change over time. But with symbols and metaphors, I follow really a Jungian approach, which sees some of these structures as being archetypal. This was Jung&#8217;s term for psychic structures that are common to the entire human species, across all cultures. Different cultures have different forms of it, different clothing of it, different vehicles for it, or languages or words for it, but the underlying pattern is the same. For example, the archetype of the great mother is one that&#8217;s often spoken of &#8212; the great goddess, the earth mother, something like that. It has different names. In China it&#8217;s Kuan Yin; in India it was Kali or Parvati; in Greece, Demeter; in the Christian tradition, the Madonna or Mary; and so forth. In the Jewish tradition, the shekinah. But the underlying principle of the mother &#8212; the cosmic mother, the world mother &#8212; is the same. So this is what I began to notice &#8212; that there are, when you look at the realm of human transformation, the unfolding of human potential, a number of these core metaphors that can be found in different clothing in the different cultures, and it&#8217;s very interesting to study them, because they can be very helpful to somebody who&#8217;s undergoing a process, who may in some way feel that they&#8217;re lost or confused, or don&#8217;t know what&#8217;s happening to them, which can very often happen.<br/><br />
MISHLOVE: You called your book Opening to the Light.<br/><br />
METZNER: Opening to Inner Light. The subtitle is &#8220;The Transformation of Human Nature and Consciousness.&#8221; And I wanted to put in that it&#8217;s not only the transformation of consciousness, but it&#8217;s also the transformation of nature, including the physical nature. Because the ultimate transformation of consciousness involves transformation of the body, the mind, the spirit, the soul, the feelings &#8212; including the body, including the body chemistry. It sounds more outrageous than it is, because when you think about somebody who gets healed, or heals themselves, even better, or has a spontaneous remission of some tumor or some disease or some illness process, that&#8217;s a psychophysical transformation, including somatic transformation of a very high order, that that person has unconsciously, kind of magically, produced in themselves.<br/><br />
MISHLOVE: And the key metaphor, I should think, for physical transformation, would be the caterpillar to butterfly.<br/><br />
METZNER: Caterpillar to butterfly is in fact one of the oldest kind of poetic ones. I wanted to actually come back to something you asked about earlier, which is we think of metaphors as being the language of poetry, of literature. And this is true. This was for me something of a revelation a few years ago, when I came across the work of some Berkeley philosophers, George Lakoff and Mark Johnson, who wrote a very important book, I think, called Metaphors We Live By, where they point out that ordinary language, including therefore ordinary thought, is much more pervasively metaphorical than we ordinarily think &#8212; that it&#8217;s shot through with implicit metaphors, metaphors that we don&#8217;t recognize as such. And they make a point of sort of uncovering these, and showing that in actual fact, when you get right down to it, our language and our thinking itself, probably, is maybe up to eighty or ninety percent metaphorical.<br/><br />
MISHLOVE: Especially American speech. We have so much vernacular.<br/><br />
METZNER: Right. Although I would say, actually, that even beyond that &#8212; I&#8217;ve given talks and so forth in Europe in other languages, where I find the same metaphors exist, but obviously in different words, and sometimes slightly different images. But the underlying structure is the same.<br/><br />
MISHLOVE: So you&#8217;re saying it goes beyond just being something as remote, say, as poetry or literature. It&#8217;s implicit in our language.<br/><br />
METZNER: That&#8217;s right. It&#8217;s implicit in our language. A good example of an implicit metaphor that most people don&#8217;t realize is one, that they mention as an example, is the notion that money is somehow liquid. You know, we talk about cash flow; we talk about liquid assets, liquidating, and so forth. It&#8217;s the idea that money is somehow like a liquid, it flows like a liquid. Now why that should be so is anybody&#8217;s guess, but it has that structure. Let me give you an example of a metaphor from the realm of transformation of consciousness. You mentioned the caterpillar to butterfly &#8212; ancient. You find it used by Chuang Tzu in the fourth century B.C. in China, a Taoist philosopher.<br/><br />
MISHLOVE: &#8220;I dreamt that I was a butterfly; or was I a butterfly dreaming I was Chuang Tzu?&#8221;<br/><br />
METZNER: Right. Exactly. So the other notion is that you&#8217;re comparing the larval stage, the caterpillar stage, to our ordinary consciousness. So the metaphor is a teaching metaphor, and it&#8217;s telling us that after the larva stage, we think it&#8217;s the end &#8212; that after we have this stage, in which we are now this ordinary part of existence, we think we die, and then it&#8217;s all over. And actually, Richard Bach has this great line in one of his books where he says, &#8220;What the caterpillar calls the end of the world, the rest of the world calls butterfly.&#8221; So from the caterpillar&#8217;s or the larval point of view, we can&#8217;t see beyond our current framework. This is where we have grown up, this is how we were conditioned to see and experience the world &#8212; consensual reality, some people call it. And yet once we can move into the butterfly stage, it&#8217;s like we are able to move in more dimensions. The butterfly can fly as well as crawl. And so it can look back then on the larval stage, as it were, and see what was going on there. So we might say that the language, the stories of the mystics, and the mythic and poetic and artistic stories of transformation of consciousness that people have written and painted, are like the messages from the butterfly back to &#8211;<br/><br />
MISHLOVE: Back to the caterpillar.<br/><br />
METZNER: Back to the caterpillar that they once all were, in the form of, &#8220;We can&#8217;t really tell you exactly how it&#8217;s going to be, but it&#8217;s sort of like this,&#8221; you know, or it&#8217;s like this. The whole New Testament &#8212; you think of the New Testament, the Gospels, one parable after another. Jesus says, &#8220;The kingdom of Heaven is like a man going to a far country.&#8221; The kindgom of Heaven is Jesus&#8217; metaphor for a state of consciousness, a state of being, a kind of blessed state of being, of enlightenment.<br/><br />
MISHLOVE: It may sound very imprecise, or very unscientific, but what you&#8217;re saying is that it&#8217;s better than science.<br/><br />
METZNER: Absolutely better, because it speaks more to people. It speaks to where they are. It speaks to their actual experience. One metaphor that I talk about in the book is the notion of the journey. This is something that everybody can relate to without exception. For one thing, people very readily experience their own life as a journey. It starts at birth &#8211;<br/><br />
MISHLOVE: Crossing the great water.<br/><br />
METZNER: And then death is seen as another kind of journey. And then, you might say, that the transformation process, the mystical or spiritual transpersonal growth process, is like a journey that branches off from the main journey of life. It&#8217;s not a journey that everybody takes, but those who are called to take it &#8212; this was what Joseph Campbell wrote about in his book The Hero with a Thousand Faces, the hero myth. In many people&#8217;s lives there comes a certain turning point where they feel, he called it, the call to adventure, like the call to leave the everyday world, the common ordinary world of family and social reality, and go in quest of something. They&#8217;re not even quite sure what it is, but they&#8217;re somehow motivated. This whole question of what starts somebody off on the transformation quest or process is a very interesting one.<br/><br />
MISHLOVE: Let&#8217;s talk about it in concrete terms. You have clients. You deal with students at the California Institute of Integral Studies.<br/><br />
METZNER: We&#8217;ve collected a lot of literature.<br/><br />
MISHLOVE: When they go through their changes, do they turn from caterpillars to butterflies? Do they take the hero&#8217;s journey?<br/><br />
METZNER: Well, that would be taking the metaphor too literally, you see. You can&#8217;t take the metaphor too literally. But, as an example, yes. I have a friend who was a student at the Institute, whom I quote. She wrote a book about her experiences when she went on a journey. There she was experiencing the metaphorical journey, which is a journey of self transformation, while at the same time going on an external journey. She didn&#8217;t really know why she went on an external journey. She just made this plan. She was going through a lot of changes in her life. She was getting divorced from a nine-year marriage; she was leaving her job. She decided to take a journey to Nepal. So as she started making her preparations to go on a journey to Nepal, she read Joseph Campbell&#8217;s book, The Hero with a Thousand Faces. She started reading about the call to adventure. She started having dreams of journeying in these magical places.<br/><br />
MISHLOVE: I might mention parenthetically that that book seems to be very influential in Hollywood these days. Every Hollywood writer and director wants to know about The Hero with a Thousand Faces.<br/><br />
METZNER: Well, it deeply influenced George Lucas in the Star Wars series. And so the outer journey and the inner journey can sometimes be, and often are, correlated. But not necessarily. I mean, many people can go on an outer journey and not have any kind of transformative experience at all. If you go like a tourist, you just go and come back, and it was just a summer tourist vacation. Or also it can be possible to go on the profound inner journey of transformation and never leave your house. That&#8217;s what&#8217;s called the monastic tradition or the tradition of retreat or hermitage, where somebody goes into a social retreat, isolation, deliberately &#8212; in the wilderness, as among certain shamanic cultures, or in a monastery environment. And then at that place really goes on this journey of inward meditation, contemplation, inward exploring of different states of consciousness.<br/><br />
MISHLOVE: The journey is an easy one to relate to. We all do go on journeys, and it&#8217;s a nice idea of transformation. You can have a short journey, you can have a long journey, you can have a perilous journey. But the caterpillar-to-butterfly, let&#8217;s come back to that. When does it apply?<br/><br />
METZNER: Well, the caterpillar-to-butterfly is actually, I think, more of a poetic one. The more general one that I would count that under is the notion of going from captivity to liberation. See, you would think of the caterpillar as being liberated out of this containing cocoon, as it were. And that metaphor, of going from a state of captivity to a liberation, has many variations, such as being trapped in a dungeon of some kind, and having to escape from prison, or having to break out of some kind of confinement. Wilhelm Reich&#8217;s idea of character armor, I think, fits in that pattern, because the armoring, which is this muscular tension pattern that one develops as a result of life experiences and defensiveness, can end up as being a very kind of constricting armor that then almost sticks to you, and then you no longer have the freedom of movement. We&#8217;re talking of freedom of expression and movement that would be more emotional. We can&#8217;t take it too literally.<br/><br />
MISHLOVE: You know, it&#8217;s interesting that you mention this, because that metaphor of captivity to liberation is one of the basic metaphors of the Jewish people, where they were slaves in Egypt. And it&#8217;s as if since they freed themselves thousands of years ago from slavery in Egypt, for all of their ups and downs and faults, there&#8217;s been no stopping these people.<br/><br />
METZNER: That&#8217;s right. And so they don&#8217;t want to get into another one. I think that&#8217;s true. The application of these metaphors on the collective basis is something that I didn&#8217;t deal with in my book at all, because I wanted to focus it just on the individual. But it is of course something that&#8217;s of very great interest to me, and I now do &#8212; I see the transformation patterns actually as occurring on four levels. In other words, the level of the individual; and the next level up, so to speak, would be the family or group or also work group, organizational kind of thing. And there are many people working in this field, as you know &#8212; you know, how do you transform a family system, how do you transform an organization, a group of people? The next level up beyond that would be the social or cultural or nation or larger collective grouping. And there of course it&#8217;s a vastly more complex factor, with an infinitely greater number of factors interreacting. And the fourth level is the total system, the planet as a whole; not only people, but the entire natural system, the entire ecosystem, is undergoing changes of transformation all the time.<br/><br />
MISHLOVE: I think your former colleague Timothy Leary used the caterpillar-to-butterfly metaphor in referring to space flight, and our leaving of the planet.<br/><br />
METZNER: Yes, right. That&#8217;s another application of it. One of the interesting things about these metaphors is that they have multiple meanings, and their meaning is not exhausted by just saying one equivalent, this means that. Symbols are like that. That&#8217;s one of the great things that Jung really discovered about the language of the unconscious &#8212; that it has these multiple meanings. And it&#8217;s definitely misleading to take it as only meaning one thing. Its very power comes from the fact that it branches out into many different areas.<br/><br />
MISHLOVE: And one&#8217;s skill, then, as a therapist must be to intuit what is the metaphor that&#8217;s active in a given situation.<br/><br />
METZNER: Right. What does the person resonate to? So my experience with these metaphors that I&#8217;ve written about<br/><br />
&#8211; and I&#8217;ve quoted from people in their accounts &#8212; is that people often will resonate to one or the other. And it has their own particular form. I think there is, just parenthetically, one very specific possible meaning of the caterpillar-to-butterfly transformation, which I actually haven&#8217;t heard spoken of very much, but it&#8217;s one that makes a lot of intuitive sense for me. And that&#8217;s to think of the birth process itself as being that transition.<br/><br />
MISHLOVE: Oh yes.<br/><br />
METZNER: Because when you think of the nine months that we spend in the womb, we&#8217;re living in an environment very much like a larva in a cocoon. The womb is like a cocoon. It completely surrounds you, and you&#8217;re all folded up in it, and you basically can&#8217;t move. I mean, you can take in and excrete, but you can&#8217;t move. And the big difference from in the womb to out of the womb is being able to breathe, and being able to move in more dimensions, and go through the air, just like the moth or the butterfly after it comes out of the larva.<br/><br />
MISHLOVE: And closely related, then, to the caterpillar-butterfly is the death-rebirth.<br/><br />
METZNER: Death-rebirth is a very ancient one.<br/><br />
MISHLOVE: Very archetypal.<br/><br />
METZNER: Right, very archetypal. They all are archetypal; and interestingly enough, I think, books have been written about each one of those metaphors, and death-rebirth, of course.<br/><br />
MISHLOVE: For the benefit of some of our viewers, can you define the term archetypal?<br/><br />
METZNER: Well, this is what I was trying to say earlier. I follow really Jung&#8217;s idea. Another term for it that&#8217;s sometimes used is deep structures. The linguists, people like Chomsky, talk about deep cognitive structures, and contrast these with surface structures. So Jung also said the archetype itself is deep in the psyche, and it&#8217;s shared by the entire human species. And I think he in his later work would say even that it&#8217;s shared by nature. In other words, these patterns are somehow inherent in the world. Numbers, for example &#8212; the number three is an archetype, and it&#8217;s inherent in nature. It&#8217;s not just psychological. But then the culture and the individual put a sort of clothing on it, a symbolic form or a metaphoric form, and that varies from culture to culture, so the image<br/><br />
that you have in your mind, or the thought that you have, is always that culturally, individually specific thing.<br/><br />
MISHLOVE: And the death-rebirth archetype, or metaphor, for example, certainly is very strong in Christian culture<br/><br />
&#8211; the death and rebirth of Christ.<br/><br />
METZNER. Very much so. Let&#8217;s take a look at that metaphor specifically. What it says is that the process of transformation of personality, which is what we&#8217;re talking about here &#8212; going from a personality in one way to another kind of personality change &#8212; is like the process of dying and then being reborn. Something dies. What dies is the old self, the old way of being, the old way of relating or being in the world. And what is then reborn after a period of turmoil and confusion, longer or shorter, is a new way of being, a new self. That&#8217;s a metaphor, very clearly, and it&#8217;s a very powerful one, it&#8217;s a very charged one. It also incidentally helps explain why there is so often so much fear around the process of changing or transformation, because anytime you change from something known to something unknown, there&#8217;s going to be fear.<br/><br />
MISHLOVE: One can even look at the example of Christ on the cross, and that moment right before death: &#8220;Oh God, why has Thou forsaken me?&#8221; And then comes the rebirth.<br/><br />
METZNER: Yes, that&#8217;s right. There comes the rebirth. And you could say, and it sometimes has occurred to me &#8212; and I know this is a simplification &#8212; but if you look at the history of Christianity from its sort of orthodox formulation point of view &#8212; not so much the mystics, who are another story, but the orthodox, conventional formula of it &#8212; there&#8217;s a tremendous emphasis on the crucifixion, and much less emphasis on the second half of that story, which is the resurrection, which in the original story is equally as powerful. But we don&#8217;t have that as a symbol. What Christianity has chosen as its symbol is the crucified Christ on the cross.<br/><br />
MISHLOVE: Rather than the risen.<br/><br />
METZNER: Rather than the risen Christ. And that may have something to do with the tendency that Christianity has had to get locked up and lost in world-negating, tremendously pessimistic, tragic kinds of philosophies and world views that really emphasize suffering and sinfulness and death, while the resurrection is there in the background, but it&#8217;s not really &#8212; it&#8217;s almost as if he didn&#8217;t quite believe it.<br/><br />
MISHLOVE: But surely you have seen examples of real rebirth in people &#8212; in psychedelic experience and in therapy and in education.<br/><br />
METZNER: In fact, The Psychedelic Experience, that book was based on the notion of death-rebirth metaphor &#8211;<br/><br />
MISHLOVE: Through the Tibetan Book of the Dead.<br/><br />
METZNER: &#8212; because it&#8217;s based on the Tibetan Book of the Dead, which is a book that describes, according to the Tibetan Buddhist lamas who studied these things at great depth and in great detail, the phenomenology of what actually happens to you after you die.<br/><br />
MISHLOVE: Step by step.<br/><br />
<img width='200' height='220' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/cover-headshot-trans-metzner.jpg' alt='' />METZNER: Step by step. You go through these various stages, depending on your karma, and you have these visions and hallucinations, and you have these tests and challenges, and then you get reborn in one of the six worlds. Well, so we said, at the suggestion of Aldous Huxley &#8212; actually, it was his idea &#8212; that the psychedelic trip can in many cases be very aptly described, and experienced very aptly by the people undergoing it, as a kind of death followed by rebirth. Your old ego, your old self, your old personality dies in some way. You give it up, you surrender it. You don&#8217;t die physically, of course, but you feel like you&#8217;re dying, since you have to give up these things. And then you get reborn in some way. Now again, it&#8217;s not limited to psychedelics by any means, because people very often have that kind of an experience.<br/><br />
MISHLOVE: My own feeling is that that is the most powerful metaphor &#8212; the death-to-rebirth.<br/><br />
METZNER: Right. And it&#8217;s also, interestingly enough, the most common trigger. If you look at what triggers somebody, what starts somebody off on the process of going on a transformation, in my experience &#8212; and I don&#8217;t have statistics to prove this &#8212; but the single most common trigger or catalyst is a death experience, is the nearness to death.<br/><br />
MISHLOVE: Ralph, we&#8217;re out of time right now. We&#8217;re going to have to kill it.<br/><br />
METZNER: Oh, kill it right there. All right.<br/><br />
MISHLOVE: Thank you very much for being with me. It&#8217;s been a pleasure.<br/><br />
METZNER: Likewise.<br/><br />
MISHLOVE: And I hope you experience a rebirth yourself after this death.<br/><br />
END  <br/><br />
<u>_____________</u><br/><br />
Taoist Poetry&#8230;. A Selection<br/><br />
<img width='420' height='217' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/asian-paintings-001.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
Bitter rain soaks the pile of kindling twigs.<br/><br />
The night so cold and still the lamp flame hardly moves.<br/><br />
Clouds condense and drench our stone walled hut.<br/><br />
Broken rushes clog the reed gate&#8217;s way.<br/><br />
The stream gurgles, a torrent in its bed.<br/><br />
That&#8217;s all we hear. Only rarely, comes a human voice&#8230;<br/><br />
But oh, how priceless is this peace of mind that fills us<br/><br />
As we sit on our heels and put on another Chan monk&#8217;s robe!<br/><br />
-   Bitter Rain by Master Hsu Yun<br/><br />
&#8212;&#8212;<br/><br />
There is a reality even prior to heaven and earth;<br/><br />
Indeed, it has no form, much less a name;<br/><br />
Eyes fail to see it;<br/><br />
It has no voice for ears to detect;<br/><br />
To call it Mind or Buddha violates its nature,<br/><br />
For it then becomes like a visionary flower in the air;<br/><br />
It is not Mind, nor Buddha;<br/><br />
Absolutely quiet, and yet illuminating in a mysterious way,<br/><br />
It allows itself to be perceived only by the clear-eyed.<br/><br />
-  Daio Kokushi,  1232 &#8211; 1308, On Zen<br/><br />
&#8212;&#8212;&#8211;<br/><br />
In the awakened eye<br/><br />
Mountains and rivers<br/><br />
Completely disappear.<br/><br />
The eye of delusion<br/><br />
Gazes upon<br/><br />
Deep fog and clouds.<br/><br />
Alone in my zazen<br/><br />
I forget the days<br/><br />
As they pass.<br/><br />
The wisteria has grown<br/><br />
Thick over the eaves<br/><br />
Of my hut.<br/><br />
-   Muso (1275-1351)<br/><br />
&#8212;&#8212;&#8212;<br/><br />
Asking without knowing.<br/><br />
Answering, still not understanding.<br/><br />
The moon is cold, the wind is high&#8211;<br/><br />
On the ancient cliff, frigid juniper.<br/><br />
How delightful: on the road,<br/><br />
He met a man who had attained the Path.<br/><br />
And didn&#8217;t use speech or silence to reply.<br/><br />
His hand grasps the white jade whip.<br/><br />
And smashes the black dragon&#8217;s pearl.<br/><br />
If he hadn&#8217;t smashed it,<br/><br />
He would have increased its flaws.<br/><br />
-   Hsueh-tou (980-1052)<br/><br />
&#8212;&#8212;&#8212;-<br/><br />
Sitting silently, practice meditation.<br/><br />
Continuously and gently regulate your breathing;<br/><br />
One yin and one yang brewing in the internal cauldron.<br/><br />
Nature must be enlightened, life be preserved.<br/><br />
Don&#8217;t rush, let the fire burn slowly.<br/><br />
Close your eyes and look at your heart of life.<br/><br />
Let tranquility and spontaneity be the source.<br/><br />
In a hundred days you will see a result.<br/><br />
The beauty is boundless and inexplicable,<br/><br />
All over the body vital energy arises.<br/><br />
Who can know such a marvelous experience?<br/><br />
Let the mind be still, and life be strong.<br/><br />
The spirit radiates throughout 3,000 worlds.<br/><br />
Golden cockerel crows beneath the shadowless tree,<br/><br />
The red lotus blossoms in the middle of night.<br/><br />
Winter comes the sun shines again,<br/><br />
A thunderous roar shatters heaven and earth.<br/><br />
Dragons call, tigers play,<br/><br />
Heavenly music fills the sky with harmony.<br/><br />
In nebulous mixture everything is empty,<br/><br />
The infinite phenomena are all here.<br/><br />
Marvelous in its mystery, mysterious in its marvel.<br/><br />
The circulation of the stream breaks through the three obstacles;<br/><br />
All phenomena are born in the union of heaven and earth.<br/><br />
Drink the dew of nature, sweet like honey,<br/><br />
Saints are buddhas, buddhas are saints.<br/><br />
When the ultimate reality reveals dualism disappears,<br/><br />
Now I realize all religions are the same!<br/><br />
Eat when hungry, sleep when tired,<br/><br />
Offer a joss stick and practice meditation.<br/><br />
The great Tao is just before your eyes,<br/><br />
If you are deluded, you&#8217;ll miss the chance.<br/><br />
Once you&#8217;ve lost your human form you may have to wait a million eons.<br/><br />
The uninformed dream of going to heaven,<br/><br />
The blind go into a deep forest to practice.<br/><br />
The four true principles you have to cultivate,<br/><br />
Breaking the gate of mystery to reach the marvelous.<br/><br />
Cultivate day and nigh without break,<br/><br />
Get a master early to develop your elixir.<br/><br />
There are people who know that real mercury<br/><br />
Is the elixir of longevity and immortality.<br/><br />
Cultivate each day, be more determined each day.<br/><br />
-  Taoist Master Zhang San-Feng, circa 1300 CE<br/><br />
<u>_____________</u><br/><br />
<img width='226' height='443' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/asian-paintings-004.jpg' alt='' /></p>
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		<title>The Cosmic Question&#8230; Ivor&#8230;</title>
		<link>http://www.earthrites.org/turfing/?p=3413</link>
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		<pubDate>Wed, 08 Mar 2006 08:01:00 +0000</pubDate>
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		<description><![CDATA[This Entry is dedicated to Ivor Cutler, Glaswegian Original&#8230; The Menu: The Cosmic Links The UnCosmic Quotes The Article: Goodbye Ivor Cutler And For Poetry: Ivor bits&#8230;. (Thanks to Morgan!) Have a good one! _______________ My gate overgrown in this &#8230; <a href="http://www.earthrites.org/turfing/?p=3413">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>This Entry is dedicated to Ivor Cutler, Glaswegian Original&#8230;<br/><br />
The Menu:<br/><br />
The Cosmic Links<br/><br />
The UnCosmic Quotes<br/><br />
The Article: Goodbye Ivor Cutler<br/><br />
And For Poetry: Ivor bits&#8230;. (Thanks to Morgan!)<br/><br />
Have a good one!<br/><br />
<u>_______________</u><br/><br />
<img width='254' height='375' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/cutler.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
My gate overgrown in this desolate land, <br/><br />
Greetings and farewells rare, <br/><br />
I loosen my robe and sit in idleness, <br/><br />
Nurturing the mystery of solitude. <br/><br />
This autumn courtyards never swept. <br/><br />
Finding myself a walking-stick, <br/><br />
I just amble and stroll, all idleness here <br/><br />
Among yellow we-tung leaves. <br/><br />
 &#8211; Po Chu-I (772-846)<br/><br />
<u>___________</u><br/><br />
The Cosmic Links:<br/><br />
<a href="http://www.newscientistspace.com/article/dn8766-is-our-universe-about-to-be-mangled.html">Is our universe about to be mangled?</a><br/><br />
<a href="http://antwrp.gsfc.nasa.gov/apod/ap060301.html"> Multiverses: Do Other Universes Exist? </a><br/><br />
<a href="http://www.amazon.com/gp/product/customer-images/1890572179/ref=cm_ciu_pdp_images_0/002-1434070-1760823?%5Fencoding=UTF8&amp;s=books&amp;index=0#gallery">Many-Worlds Cat in Ever-Branching Parallel Universes.</a><br/><br />
<a href="http://www.huge-entity.com/2006/02/reasons-why-you-dont-exist.html">and to cap it all off:  You Don&#8217;t Exist, and never have.</a><br/><br />
<a href="http://www.i-am-bored.com/bored_link.cfm?link_id=16181">Nights On Fire &#8211; A Paean To the Occult from Japan</a><br/><br />
<u>____________</u><br/><br />
The UnCosmic Quotes:<br/><br />
&#8220;A strong conviction that something must be done is the parent of many bad measures.&#8221;<br/><br />
&#8220;A writer is a person for whom writing is more difficult than it is for other people.&#8221;<br/><br />
&#8220;The whole secret of life is to be interested in one thing profoundly and in a thousand things well.&#8221;<br/><br />
&#8220;The reserve of modern assertions is sometimes pushed to extremes, in which the fear of being contradicted leads the writer to strip himself of almost all sense and meaning.&#8221;<br/><br />
&#8220;Reminds me of my safari in Africa. Somebody forgot the corkscrew and for several days we had to live on nothing but food and water.&#8221;<br/><br />
&#8220;I write down everything I want to remember. That way, instead of spending a lot of time trying to remember what it is I wrote down, I spend the time looking for the paper I wrote it down on.&#8221;<br/><br />
&#8220;What the world needs is more geniuses with humility, there are so few of us left.&#8221;<br/><br />
&#8220;Everybody gets so much information all day long that they lose their common sense.&#8221;<br/><br />
&#8220;Bureaucrats write memoranda both because they appear to be busy when they are writing and because the memos, once written, immediately become proof that they were busy.&#8221;<br/><br />
&#8220;History is the short trudge from Adam to atom.&#8221;<br/><br />
<u>_____________</u><br/><br />
Good Bye Ivor, and thanks for the Laughs and Tears!<br/><br />
<a href="http://arts.guardian.co.uk/news/obituary/0,,1725309,00.html">Ivor Cutler &#8211; Thanks Ever So Much&#8230;</a><br/><br />
<img width='300' height='300' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/B00013BOBK.02.LZZZZZZZ.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
<br/><br />
Mark Espiner<br/><br />
Tuesday March 7, 2006<br/><br />
Ivor Cutler, the eccentric poet, singer, songwriter and storyteller, who has died aged 83, appealed to successive generations with his offbeat sense of humour and wonder at the world. In more than four decades of performing he attracted a band of admirers and followers that included such luminaries as philosopher Bertrand Russell, Beatles John and Paul, DJ John Peel and comedian Billy Connolly. Pop mavericks such as Oasis discoverer Alan McGee and Franz Ferdinand&#8217;s Alex Kapranos were also fans. The scope of his appeal was reflected in his dedicated following on BBC Radios 1, 2, 3 and 4 &#8211; and many stations beyond.<br/><br />
Cutler&#8217;s Jewish parents and grandparents came to the UK at the end of the 19th century in the wake of pogroms in eastern Europe. Thinking they were bound for the US, but finding their ship docked at Glasgow, they stayed there. Ivor was born 100 yards from the Rangers ground at Ibrox Park &#8211; he perpetuated the myth that his first scream was synchronous with a goal.<br/><br />
His childhood, shared with two brothers and two sisters, should have been happy, but a combination of anti-semitic schoolteachers and the belief that he became a lesser being in his mother&#8217;s eyes after his younger brother was born seemed to inhibit his development. At the age of three, he tried to kill his younger sibling with a poker, only to be stopped by an intervening aunt. But songs around the piano in three-part harmonies, and the formative moment when, aged six, he won the school prize for his rendition of Robert Burns&#8217; My Love is like a Red Red Rose, give a somewhat warmer picture of his upbringing.<br/><br />
Nevertheless, the exaggerated view of a dour Scots childhood, no doubt informed by seeing his peers arriving at school with bare feet &#8211; a fact which, he later claimed, helped form his leftwing political views, aged five &#8211; appeared in his hilarious writings, Life in a Scotch Sitting Room Volume 2. With lines such as &#8220;Voiding bowels in those days was unheard of. People just kept it in,&#8221; he used a string of fantastical untruths to expose the reality of his life and the Spartan &#8211; and sometimes sadistic &#8211; Scottish existence.<br/><br />
In 1939 Cutler was evacuated to Annan. Following some failed attempts by his travelling salesman father to include him in the business, he took a job as an apprentice fitter at Rolls-Royce. In 1941, determined to prove wrong those who claimed that Jews were not pulling their weight by enlisting, he signed up for the RAF. He trained as a navigator, but was dismissed for being too dreamy and absent-minded, apparently more interested in looking at the clouds from the cockpit window than locating a flight path. He served out the rest of the war as a first aid and storeman with the Winsor Engineering Company, then studied at Glasgow School of Art and became a schoolteacher.<br/><br />
Working at a school in Paisley, however, did not agree with Cutler. He hated discipline that required the strap, having received it more than 200 times himself, and in a dramatic gesture took the instrument from his desk, cut it into pieces and dispensed them to the class. Leaving Scotland was, he claimed, &#8220;the beginning of my life&#8221;.<br/><br />
That new life included teaching at AS Neill&#8217;s Summerhill school. Dubbed a hippy academy where a different approach to education was fostered, Summerhill was run with rules agreed between staff and pupils, and the premise was to educate the whole person. This alternative philosophy appealed to Cutler. He lived in the grounds of the school and engaged the pupils with drama and music. He also married and had two children, although the marriage did not last, and elements of his eccentric behaviour surfaced in his parenting, such as his insistence on sending his son to his first day at school in a kilt.<br/><br />
Cutler continued to teach until 1980 for the Inner London Education Authority &#8211; to the chagrin of some parents, who found his unorthodox methods subversive (such as having his pupils improvise, during a drama class, killing their siblings). But he also had a showbiz career, and claimed it was teaching that unlocked his creativity. He began with a gig at the Blue Angel, in London in 1957, which he always referred to as an unmitigated failure, and he did not begin writing poetry until he was 42 &#8211; maintaining he was not any good until he was 48.<br/><br />
Cutler hawked his songs around Tin Pan Alley and was eventually recognised by a promoter who recorded his work and introduced him to the comedy producer Ned Sherrin. Sherrin was tickled by Cutler&#8217;s surrealist folk music and booked him to appear on television; he subsequently performed on the Acker Bilk Show and Late Night Line-Up. On one such appearance he was spotted by Paul McCartney, who invited Cutler to appear in the Beatles&#8217; film Magical Mystery Tour (1967). Cutler duly found himself playing Buster Bloodvessel, the bus conductor who announces to his passengers, &#8220;I am concerned for you to enjoy yourselves within the limits of British decency&#8221; and then develops a passion for Ringo&#8217;s large aunt Jessie.<br/><br />
In another Beatles connection, his 1967 record, Ludo, was produced by George Martin, who was not amused by Cutler&#8217;s eccentricities during the Abbey Road recording sessions. Maintaining its appeal to a new generation, the record was re-released on Oasis&#8217;s label, Creation, in 1998. Cutler&#8217;s distinctive baritone, coupled with the wheeze of the harmonium, became the trademark of his songwriting style as much as his offbeat, imaginative and observant lyrics.<br/><br />
For the latter part of his career, Cutler lived on his own in a flat on Parliament Hill Fields, north London, which he found by placing an ad in the New Statesman saying &#8220;Ivor Cutler seeks room near Heath. Cheap!&#8221;. There he would receive visitors, and his companion Phyllis King, in a reception room filled with clutter, pictures and curios, including his harmonium, some ivory cutlery (a pun, of course) and a wax ear stapled to the wall with six-inch nails &#8211; proof of his dedication to the Noise Abatement Society, because of which he forbade his audience ever to whistle in appreciation at his work. The bicycle was his preferred mode of transport, its cow-horn handlebars in the sit-up-and-beg position in line with his Alexander technique practice.<br/><br />
Besides his accomplishments in songwriting and poetry (he was included in Faber&#8217;s collection of Scottish verse, edited by Douglas Dunn), Cutler also engaged in quasi-performance art. He was wont to carry chalk to draw circle faces around dog excrement on the pavement, and would hand out gold sticky labels inscribed with such legends as &#8220;Made of dust&#8221;, &#8220;True happiness is knowing you&#8217;re a hypocrite&#8221; and &#8220;Changing your pants is like taking a clean plate&#8221;.<br/><br />
Although he often took a stern demeanour with strangers, and insisted on them addressing him as Mr Cutler, it was in many ways a front. In less public company, his face would readily break into a grin, and sometimes he would remove his fez or hat to reveal a bald pate, about which he once remarked: &#8220;Sur le volcan ne pousse pas l&#8217;herbe&#8221; (Grass does not grow on a volcano).<br/><br />
Such bon mots were indications of his love of languages. He could quote from Homer, taught himself Chinese and was in the habit of frequenting Soho&#8217;s Chinatown, where he could display his knowledge &#8211; although, typically, he chose Chinese above Japanese because the textbooks were cheaper. With the onset of old age he was increasingly worried about losing his memory, given that his father and brother had both developed Alzheimer&#8217;s disease. It was a fear that was to be tragically fulfilled. He retired from the stage at the age of 82.<br/><br />
Cutler seemed to live by the epigrams he wrote, particularly &#8220;Imperfection is an end; perfection is only an aim,&#8221; as well as his belief that art was therapy. As a creator of work that was bizarre, unique, sinister, bleak, funny, touching &#8211; and sometimes achingly moving &#8211; it proved to be therapeutic as much for his fans as for its creator. He is survived by his sons.<br/><br />
· Ivor Cutler, poet, songwriter and performer, born January 15 1923; died March 3 2006<br/><br />
<u>_____________</u><br/><br />
Ivor Cutler Sound Bits&#8230;<br/><br />
<img width='220' height='323' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/ivor_cutler.jpg' alt='' /><br/><br />
<br/><br />
<a href="http://earthrites.org/Ivor/01 A Land Of Penguin.mp3">A Land Of Penguin&#8230;</a><br/><br />
<a href="http://earthrites.org/Ivor/18 Gorbals 1930.mp3">Gorbals 1930&#8230;</a><br/><br />
<a href="http://earthrites.org/Ivor/49 The Obliging Fairy.mp3">The Obliging Fairy&#8230;</a><br/><br />
and my favourite&#8230;.<br/><br />
<a href="http://earthrites.org/Ivor/19 Gruts for Tea.mp3">Gruts for Tea&#8230;</a><br/><br />
<u>_________</u><br/><br />
More on the way tomorrow.<br/><br />
Take Care ~ Gwyllm<br/></p>
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		<title>Secret Societies&#8230;?</title>
		<link>http://www.earthrites.org/turfing/?p=3412</link>
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		<pubDate>Tue, 07 Mar 2006 08:01:00 +0000</pubDate>
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		<description><![CDATA[On The Music Box: Gong/The Remixes&#8230; Happy Tuesday! First, I would like to urge support for the SheShamans Conference listed immeadiatly below. Their site is not yet up, but you can tune into Turfing, and we will also have updates &#8230; <a href="http://www.earthrites.org/turfing/?p=3412">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>On The Music Box:  Gong/The Remixes&#8230;<br/><br />
Happy Tuesday!<br/><br />
First, I would like to urge support for the SheShamans Conference listed immeadiatly below.  Their site is not yet up, but you can tune into Turfing, and we will also have updates on the front page of Earthrites.org as well.  Tickets on sale March 20th.  This is a limited capacity event, be there or be square!<br/><br />
Tell your friends!<br/><br />
On The Menu:<br/><br />
The Links..<br/><br />
On Zen<br/><br />
The Article: The Truth About Secret Societies -Their link to the Enlightenment Experience and Mind Control<br/><br />
The Poetry:Master Hakuin<br/><br />
Hope the day finds you in beauty&#8230;<br/><br />
Bright Love,<br/><br />
Gwyllm<br/><br />
<u>________</u><br/><br />
<img width='188' height='375' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/SheShamansLogo1.jpg' alt='' />SheShamans &amp;amp; Magic Mamas Conference <br/><br />
June 23, 24 &amp;amp; 25 2006<br/><br />
Isis Oasis<br/><br />
Geyserville, California<br/><br />
A Conference By And About Women Psychonauts<br/><br />
<a href="http://www.sheshamans.com">www.SheShamans.com</a><br/><br />
Within our invisible tribe, women hold a unique set of insights into our worlds. Come together for a weekend of revelations presented by women who explore the vastness of inner space with friends and allies. <br/><br />
SheShamans and Magic Mamas will be a significant contribution to the evolution of form, thought, community, and responsible relationship with this important, generally unacknowledged current of cultural evolution. We will gather with each other to evolve personally and collectively; to share, dance, laugh, and become stronger in the face of the events of our times<br/><br />
Attendees are invited to offer presentations, discussions, circles, your gift, as part of the scheduled sessions. Confirmed presenters include: <br/><br />
Kathleen Harrison<br/><br />
Jane Straight <br/><br />
Cynthia Palmer<br/><br />
Adele Getty<br/><br />
Jacqui Carroll and Alan Mason<br/><br />
Patricia and Jeff Winters <br/><br />
Susie Bright<br/><br />
Diane Darling<br/><br />
Lou Montgomery<br/><br />
Amanda and Scott Taylor<br/><br />
Valerie Corral<br/><br />
Linda Rosa Corazon<br/><br />
The list grows daily, so stay tuned!<br/><br />
Meeting in circles and clutches, on crafted redwood, on the Earth, beneath an ancient fir tree, in water, around fire, and in soft, warm nests, we will speak our truth and tell what we have seen, felt, understood and prayed for in our journeys. We will share our lives, both near and off the edge and within the world of consensual reality. Importantly, we will make connections, begin, build upon, and renew friendships, sisterhoods, family.<br/><br />
People of all genders are welcome at SheShamans. The beauty and wonder of this event will blossom forth by your gifts of financial support and on site participation and cooperation. We anticipate creating something really new that feels really old and familiar.<br/><br />
*two days of presentations, circles, networking, interaction ($200 for Fri, Sat, Sun, or $100 per day)<br/><br />
*Saturday all-night music, performance, fire circles<br/><br />
*catered meal plan of wonderful vegetarian food ($100 for all weekend or $18 per meal)<br/><br />
*camping included in all-weekend ticket. Limited indoor accommodation available (contact diane@sheshamans.com)<br/><br />
*see www.isisoasis.org for site info<br/><br />
Tickets go on sale March 20 at www.sheshamans.com, or email diane@sheshamans.com for further information and reservations.<br/><br />
<u>___________</u><br/><br />
The Links:<br/><br />
<a href="http://guerillawomentn.blogspot.com/2006/03/lawmakers-r-seek-to-outlaw-dildos.html">Tennessee Lawmakers Protecting the Populace from Themselves&#8230;</a><br/><br />
<a href="http://www.videobomb.com/posts/show/814">Bruce Sterling is asked &#8220;What technology will benefit Mankind&#8230;</a><br/><br />
<a href="http://www.inthesetimes.com/site/main/article/2540/">Organizing the Religious Left</a><br/><br />
<a href="http://www.videobomb.com/posts/show/801">Richard Dawkins on The Emerging Religious Right&#8230;</a><br/><br />
<u>____________</u><br/><br />
<img width='100' height='119' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/wheellogoZen.gif' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
FROM THE JAPANESE ZEN MASTERS &#8211; DAI-O KOKUSHI &#8220;ON ZEN&#8221;<br/><br />
There is a reality even prior to heaven and earth;<br/><br />
Indeed, it has no form, much less a name;<br/><br />
Eyes fail to see it; It has no voice for ears to detect;<br/><br />
To call it Mind or Buddha violates its nature,<br/><br />
For it then becomes like a visionary flower in the air;<br/><br />
It is not Mind, nor Buddha;<br/><br />
Absolutely quiet, and yet illuminating in a mysterious way,<br/><br />
It allows itself to be perceived only by the clear-eyed.<br/><br />
It is Dharma truly beyond form and sound;<br/><br />
It is Tao having nothing to do with words.<br/><br />
Wishing to entice the blind,<br/><br />
The Buddha has playfully let words escape his golden mouth;<br/><br />
Heaven and earth are ever since filled with entangling briars.<br/><br />
O my good worthy friends gathered here,<br/><br />
If you desire to listen to the thunderous voice of the Dharma,<br/><br />
Exhaust your words, empty your thoughts,<br/><br />
For then you may come to recognize this One Essence.<br/><br />
Says Hui the Brother, &#8220;The Buddha&#8217;s Dharma<br/><br />
Is not to be given up to mere human sentiments.&#8221;<br/><br />
<u>_________________</u><br/><br />
<a href="http://www.bestsyndication.com/Articles/2006/g/gardiner_philip/02/022806-secret_societies.htm">The Truth About Secret Societies -Their link to the Enlightenment Experience and Mind Control</a><br/><br />
Philip Gardiner<br/><br />
<img width='175' height='230' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/occult050905_175.jpg' alt='' />One of the most profound enigmas of the existence of secret societies is and has always been, why do people join? Why is it, that people find these groups so interesting? What is it that we are looking for?<br/><br />
There are the usual and obvious answers to these questions. That we are all searching for enlightenment in our own way, and that each person finds it in different ways ­ hence the need for so many kinds of secret organizations. This has been called a void that we need to somehow fill, an emptiness within each one of us that calls out for a higher being or state of consciousness. Some psychologists believe that this is an evolutionary aspect of our lives, that within us there is a constant urge to improve and a deep-rooted hope. This hope makes us strive for more and thus we become the strongest and fittest of the species ­ hence evolution. <br/><br />
But, there is a truth in this that has missed many. There is a void within us, quite literally. This void is the lack of the true enlightenment experience. There actually is a higher state of consciousness. If it were not so, then the feeling and emotions which drive people towards re-discovering it would not be so strong and so universal. It is not &#8211; and I have to state this each time &#8211; the Kundalini, which itself is a troubled and yet beautiful human electro-bio-chemical reaction. To follow this ancient Hindu concept to the letter is in the first instance next to impossible because texts do not exist, and secondly it is highly dangerous and can easily lead to psychosis and other forms of mental problems. It is one aspect of the true inner wisdom, but not the aspect only.<br/><br />
The secret societies, and indeed, some religions of the globe have attempted over the millennia to bring us back to this state of consciousness, but they have more often than not utilised it for their own gain ­ power. How do we know this? A quick study of the secret societies of the globe will show that the enlightenment experience has been used in every single occasion to draw people in and keep them. <br/><br />
From at least the 11th century an enigmatic group known erroneously as the Assassins emerged in Persia. They take their name from Hashish (hashish-im, hashish takers), a trance inducing drug thought by many to help the leaders control the minds of the subverts. The name was originally in fact an insult.<br/><br />
In one famous statement, Hasan, son of Sabah, the Sheikh of the Mountains and leader of the Assassins said to an official of the Emperors court, You see that devotee standing guard on yonder turret-top? Watch!<br/><br />
The Sheikh made a signal and immediately the devotee threw himself off the mountain top precipice to his death. I have seventy thousand men and women throughout Asia, each one of them ready to do my bidding.<br/><br />
In the first instance this is amazing control over the mind of another individual. In the second it implies that the Assassins were much older than this early appearance, with seventy thousand devotees cast throughout Asia. No society can set up seventy thousand devotees over night, it would take many years to cultivate this kind of following and it would also take a lot of convincing ­ unless there were an easier method of control that is!<br/><br />
As if to mimic or indeed follow an older institution the Assassins went through a cycle of initiation based upon seven levels. This relates entirely to the seven chakra points of initiation in the close by Hindu tradition. A tradition based around the energy of the serpent. It was at the seventh level that the Assassins reached the great secret, that all mankind and all of creation were one and that everything was part of the whole. This great secret included being part of the whole and understanding its creative and destructive elements. The Ismaili (Assassin initiate) could therefore make use of this great power held within him.<br/><br />
<img width='375' height='375' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/oculart.jpg' alt='' />They firmly believed and in my opinion rightly, that the rest of mankind knew nothing of this power, with the exception of the other societies. The power came through the use of the drug Hashish and clever ritualistic involvement ­ making the Ismaili feel part of a greater good, as a chosen one ­ something Adolf Hitler would later use to gain control of the German people. There was however, an eighth level which was slightly separate and this taught that all religions and philosophies were false and that the only thing that mattered was fulfilment of this greater power, which lay within. Contrary to popular belief the Assassins were not just Muslims, they were not under any category that is currently known other than secret society. It was only later on in their existence that they had to turn to Islam as a means of survival and even then they had special privileges that allowed them to alter religion at will.<br/><br />
The Assassins are always linked, and rightly, to the Knights Templar. Both groups had dealings and a mutual respect. There are even monetary dealings between the two groups. Could it be that the Templars understood this greater secret and brought this Holy Grail of enlightenment back to Europe with them?<br/><br />
The whole process certainly relates to the serpent energy or fire of the ancients around the world, which as I already knew was related to the serpent cults I revealed in The Serpent Grail. But there is another piece of evidence, which relates to this. In the time of the second grand master, Buzurg-Umid (Great Promise), was situated at Alamut, otherwise known as the Vipers Nest. And there are further links to the Templars in that Buzurg-Umid actually made a deal with King Baldwin II of Jerusalem, a man closely connected to the Templars. Indeed in 1129 the Templars and crusaders actually allied with the Assassins to take Damascus. This is an indication that the Assassins were not in fact anyway Muslim and in fact were even said to be prepared to take on the cloak of Christianity should it bring them further power.<br/><br />
The secret rituals of the Templars and the accusations made against them would relate entirely to the cult of the Assassins. The question has to be asked, did the Templars utilise the same mind controlling techniques as the Assassins? There is in fact evidence to suggest that the Templars, in connection with the Assassins actually understood the use of drugs, especially for the relief of pain. Robert Anton Wilson in his book Sex and Drugs, indicated his belief that the Templars in fact used Hashish, and learned the use from the Assassins.<br/><br />
This is not an unreasonable assumption, given the links. There are links to be found in the Templar rituals and beliefs with much of the Middle Eastern religions. There is Sufi influence with the Golden Head of the Sufi being implicated as the Baphomet of the Templars. This Golden Head, as Idries Shah points out in The Sufis, was implicated as the worship of a mysterious head [which] could well be a reference to the great work of transhumanisation that takes place in the aspirants own head. This was the idea that ones own humanity was transmuted into gold through the enlightenment experience and thus the secret of alchemy is revealed.<br/><br />
Also, the initiate ritual of the Sufi involved passing through a doorway of two pillars. This entrance symbolised the portal into a world of illumination, knowledge and enlightenment. If it is true that the Freemasons emerged from a font of Templar knowledge, then this could indeed be one of the origins for the twin pillars of the Mason guilds. It is also similar to the twin pillars that pilgrims to Mecca must pass through (Safa and Marwa).<br/><br />
Parsi (Persian Zoroastrianism) influence is also seen in the Kusti ritual where each day they would tie a sacred cord around their waist. The fact that the Templars were accused of holding a ritual with a sacred cord closely resembling the practice of the Zoroastrian Kusti, indicates a tradition of knowledge going back through thousands of years.<br/><br />
These traditions can also be seen in that great Roman religion of Mithraism where the initiate was marked with the sign of the cross of the forehead. This was to signify the sun and the place of illumination, the very same as that of the Hindus, ancient Egyptians and tribal Americans to name a few.<br/><br />
Much of this ancient and supposedly secret teaching was passed eventually in what is known as Gnosticism. All Gnostics cannot be drawn into one bag, but there is a general theme ­ that of illumination and enlightenment. The methods are now familiar to us. Many believed that through a frenzy they could achieve the ultimate state and others that by fasting and mediation they would be drawn closer to god. The results were the same; a deeper understanding of themselves and the belief that they were in touch with god.<br/><br />
This ecstasy would invigorate, and like being in a Nexus, the initiate would constantly want to re-achieve this state, thus keeping him in the fold. The experience being so very real to the religious mind that they truly believed they were in communion with god. And this is why I constantly draw a line at the kundalini, because it has dangers that its proponents not only refuse to see, but cant see because of its very nature!<br/><br />
<img width='250' height='346' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/camhi.jpg' alt='' />The various methods used to access this altered state are very ancient. The ritual abstinence from food was as old as man. Practiced in the rituals of Eleusis the initiate would undergo a prolonged period of fasting and then followed by a period of waiting. This increased the sense of anticipation and heightened the mind, which would create the event in their mind before it actually occurred. No leader could ask for more.<br/><br />
Eventually, the initiate was lead into the Temple where they enjoyed a ritualistic meal and thus great effects were produced in the body with increased levels of sugar in the blood, the mind almost in a trance state. There was whirling like the dervish, sleep-inducing drinks and play-acting by the great and seemingly powerful priests. Sacred objects and sacred words were then, at this point of heightened state, would be revealed. The age and breadth of this system of indoctrination can be seen in the closing words, Cansha om pacsha, a Sanskrit term. Indeed, it is accepted by scholars that these rituals emerged in India from the ancient Brahmins. Strangely, these rituals also involved a sevenfold cord that marked the passing of the initiate.<br/><br />
As Aristotle himself wrote, Those who are being initiated do not so much learn anything, as experience certain emotions, and are thrown into a special state of mind.<br/><br />
This special state of mind was a plasticity of the initiate that the priests could bend and manipulate to their own ends; just as the Old Man of the Mountain manipulated the Assassins. The initiate truly believed he or she had visited other worlds.<br/><br />
All these methods and means to manipulation were passed on through time into all manner of modern secret societies. In the High Priesthood of Thebes, a society first revealed in Germany in the 18th century, it was written of the initiate, He was led to two high pillars between which stood a griffin driving a wheel before him. The pillars symbolized east and west, the griffin the sun and the wheel the four spokes of the four seasons. He was taught the use of the level and instructed in geometry and architecture. He received a rod, entwined by serpents and the password Heve (serpent), and was told the story of the fall of man. The symbols within this initiation are now obvious and ancient.<br/><br />
In the initiations and rituals of Witches similar themes are found. Whirling, dancing and a general build up to frenzy, would bring the participant into a general trance state ­ known today as catharsis. This was helped along with drugs, such as the ointment used by the Witches to help them fly and which contained hyoscine. The leader would then guide them through a set piece ritual of words and incantations leading to complete mind control. Such control indeed, that like many religions, the participant would often give up their own family and friends. This is the origin of what we call in modern times a cult and it can now be realized just how hard it is to cult break.<br/><br />
This awakening of the mind through ecstasy is on the one hand a release from the norm and a breakthrough for the mind into a freedom state, but on the other hand it is a dangerous tool, used by many cults, secret societies and in fact mainstream religion to control and manipulate the masses for their own ends. It may be that some have nothing but good intentions at heart, but history has shown repeatedly that greed is all-powerful and can take the soul of many well meant groups.<br/><br />
The lesson is, be careful in what and whom you believe. <br/><br />
<u>______________</u><br/><br />
Poetry: Master Hakuin<br/><br />
<img width='276' height='372' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/c-hakuin.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
HAKUIN&#8217;S &#8220;SONG OF MEDITATION&#8221;<br/><br />
Sentient beings are primarily all Buddhas:<br/><br />
It is like ice and water,<br/><br />
Apart from water no ice can exist;<br/><br />
Outside sentient beings, where do we find the Buddhas?<br/><br />
Not knowing how near the Truth is,<br/><br />
People seek it far away,&#8211;what a pity!<br/><br />
They are like him who, in the midst of water,<br/><br />
Cries in thirst so imploringly;<br/><br />
They are like the son of a rich man<br/><br />
Who wandered away among the poor.<br/><br />
The reason why we transmigrate through the six worlds<br/><br />
Is because we are lost in the darkness of ignorance;<br/><br />
Going astray further and further in the darkness,<br/><br />
When are we able to get away from birth-and-death?<br/><br />
As regards the Meditation practised in the Mahayana,<br/><br />
We have no words to praise it fully:<br/><br />
The virtues of perfection such as charity, morality, etc.,<br/><br />
And the invocation of the Buddha&#8217;s name, confession, and ascetic discipline,<br/><br />
And many other good deeds of merit,&#8211;<br/><br />
All these issue from the practice of Meditation;<br/><br />
Even those who have practised it just for one sitting<br/><br />
Will see all their evil karma wiped clean;<br/><br />
Nowhere will they find the evil paths,<br/><br />
But the Pure Land will be near at hand.<br/><br />
With a reverential heart, let them to this Truth<br/><br />
Listen even for once,<br/><br />
And let them praise it, and gladly embrace it,<br/><br />
And they will surely be blessed most infinitely.<br/><br />
For such as, reflecting within themselves,<br/><br />
Testify to the truth of Self-nature,<br/><br />
To the truth that Self-nature is no-nature,<br/><br />
They have really gone beyond the ken of sophistry.<br/><br />
For them opens the gate of the oneness of cause and effect,<br/><br />
And straight runs the path of non-duality and non-trinity.<br/><br />
Abiding with the not-particular which is in particulars,<br/><br />
Whether going or returning, they remain for ever unmoved;<br/><br />
Taking hold of the not-thought which lies in thoughts,<br/><br />
In every act of theirs they hear the voice of the truth.<br/><br />
How boundless the sky of Samadhi unfettered!<br/><br />
How transparent the perfect moon-light of the fourfold Wisdom!<br/><br />
At that moment what do they lack?<br/><br />
As the Truth eternally calm reveals itself to them,<br/><br />
This very earth is the Lotus Land of Purity,<br/><br />
And this body is the body of the Buddha.<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8211;<br/><br />
Past, present, future: unattainable<br/><br />
Past, present, future: unattainable,<br/><br />
Yet clear as the moteless sky.<br/><br />
Late at night the stool&#8217;s cold as iron,<br/><br />
But the moonlit window smells of plum.<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8212;<br/><br />
You no sooner attain the great void<br/><br />
Than body and mind are lost together.<br/><br />
Heaven and Hell &#8212; a straw.<br/><br />
The Buddha-realm, Pandemonium &#8212; shambles.<br/><br />
Listen: a nightingale strains her voice, serenading the snow.<br/><br />
Look: a tortoise wearing a sword climbs the lampstand.<br/><br />
Should you desire the great tranquility,<br/><br />
Prepare to sweat white beads.<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;<br/><br />
The monkey is reaching<br/><br />
For the moon in the water.<br/><br />
Until death overtakes him<br/><br />
He&#8217;ll never give up.<br/><br />
If he&#8217;d let go the branch and<br/><br />
Disappear in the deep pool,<br/><br />
The whole world would shine<br/><br />
With dazzling pureness. <br/><br />
<u>____________________</u><br/><br />
<img width='203' height='375' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Daruma_Hakuin.jpg' alt='' />The Zen master Hakuin Ekaku, sometimes called Hakuin Zenji, was born Sugiyama Iwajiro in a small Japanese coastal village at the foot of Mt. Fuji.<br/><br />
When he was seven years old, Hakuin heard the reciting of a Buddhist sutra that described the terrors of hell. This so frightened the boy that he resolved to become a monk, in order to avoid such torments.<br/><br />
Though his parents opposed his decision, Hakuin took monastic vows at the age of 15.<br/><br />
He studied the Buddhist scriptures intensely, but was deeply shaken by reading of the painful death of a famous Chinese Chan master. The young Hakuin lost his faith in the Buddhist path for a while, hiding himself in the study of literature.<br/><br />
But, at the age of 22, he had his first experience of satori or enlightenment when he heard a sentence from a Buddhist scripture being recited.<br/><br />
After that, he dedicated himself wholeheartedly to the full realization of Nirvana, unshakable peace.<br/><br />
At this time, the Zen Buddhism had become the court religion and lost its inner spiritual vitality. Hakuin is credited with saving the tradition from its decline virtually single-handedly, returning Zen to its rich spiritual essence.<br/><br />
He organized koan training (authoring the famous koan, &#8220;What is the sound of one hand clapping?&#8221;) and re-emphasized the zazen practice of sitting meditation.<br/><br />
Hakuin&#8217;s reforms were highly effective, as seen by the profound impact Zen has in the world of spiritual practice today.<br/></p>
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		<title>THE PRIORY OF SION Part2</title>
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		<pubDate>Mon, 06 Mar 2006 08:01:00 +0000</pubDate>
		<dc:creator>admin</dc:creator>
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		<description><![CDATA[On the Music Box: Amadou et Mariam/La Realite Sunset in the ethereal waves: I cannot tell if the day is ending, or the world, or if the secret of secrets is inside me again. -Anna Akhmatova Sunday night&#8230; slipping into &#8230; <a href="http://www.earthrites.org/turfing/?p=3411">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>On the Music Box: Amadou et Mariam/La Realite<br/><br />
Sunset in the ethereal waves:<br/><br />
I cannot tell if the day<br/><br />
is ending, or the world, or if<br/><br />
the secret of secrets is inside me again.<br/><br />
-Anna Akhmatova<br/><br />
<img width='209' height='300' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/saunier1.jpg' alt='' />Sunday night&#8230; slipping into Monday.  <br/><br />
As I go over this entry, I look over Poussins&#8217; &#8220;Shepards of Arcadia&#8221;, mindful of the mystery that is revealed in subtle ways in this painting of the tomb, a part of the hidden history of Rennes-Le-Chateau.(see the Priory article)  I have been aware for awhile that messages have been encoded in art and music for those that could discern them, unfortunately you needed a classical education to be able to pick up the cues&#8230;. <br/><br />
Luckily, we live in an age where many of these hidden gems are being revealed.  A fine example is displayed below with the painting &#8220;Triumph of Neptune and Amphitrite&#8221;.  This idea is now going mainstream with Dan Browns&#8217; Da Vinci book, which borrowed liberally from &#8220;Holy Blood, Holy Grail&#8221;.  This is a great wind fall for the residents of Cathar country, with all the tours and tourist hiking around trying to find, answers&#8230;<br/><br />
Mary and I picked up &#8220;Holy Blood, Holy Grail&#8221; when it was published back in 1981.  An interesting read, highly speculative of course.  Read it with a pinch of salt.  <br/><br />
Talking of salt&#8230; I salted many of my paintings with a few hidden ideas, objects and the like over the years.   I am always intrigued to see if people pick up on what the background theme is.  I preferred using geometry to do this, as it often can convey messages that are not readily picked up&#8230;<br/><br />
Radio is pumping along.  We added another Gigabyte of Music today to the random feed.  More shows as well coming up.<br/><br />
The weather is sweet here in Portland.  Life is good, and spring is just bouncing along.<br/><br />
We went to see &#8220;Nannie McPhee&#8221; today.  Excellent little film.  We saw a wonderful French film tonight, &#8220;The Chorus&#8221;.  A must see, about the healing power of music, and the effects a good teacher can have&#8230; <br/><br />
Have a good week!<br/><br />
Bright Blessings,<br/><br />
Gwyllm<br/><br />
<u>_________</u><br/><br />
(Poussin Self Portrait)<br/><br />
<img width='250' height='327' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/poussin1.jpg' alt='' /><br/><br />
<br/><br />
<u>___________</u><br/><br />
On the Menu:<br/><br />
The Links<br/><br />
The Article:Part #2/THE PRIORY OF SION : Jesus, Freemasons, Extraterrestrials, The Gnomes of Zurich, Black Israelites and Noon Blue Apples<br/><br />
The Poetry: Robert Graves<br/><br />
The Art: Poussin<br/><br />
<u>_____________________</u><br/><br />
The Links:<br/><br />
<a href="http://www.molleindustria.org/home-eng.php">Games to subvert post-industrial capitalism</a><br/><br />
<a href="http://www.tinynibbles.com/unsafe.html">Unsafe Sex Products </a><br/><br />
<a href="http://www.medicalnewstoday.com/medicalnews.php?newsid=38763">Anti-inflammatory Effect Of Beer</a><br/><br />
<a href="http://www.indymedia.org/or/2006/03/834513.shtml">Just Another Police Killing?</a><br/><br />
<u>_______________________</u><br/><br />
(The Shepherds of Arcadia)<br/><br />
<img width='500' height='361' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/pous2_b.jpg' alt='' /><br/><br />
<br/><br />
Part #2/THE PRIORY OF SION : Jesus, Freemasons, Extraterrestrials, The Gnomes of Zurich, Black Israelites and Noon Blue Apples<br/><br />
by Robert Anton Wilson<br/><br />
GNOSIS #6<br/><br />
Jungian and Rastafarian Connections?<br/><br />
The Cult of the Black Virgin, by Ean Begg, leads us further from clarity and deeper, much deeper, into the murk. To begin with, Begg &#8216;s biography on the back of the book informs us that he is a former Dominican monk and currently a Jungian psychotherapist  a suggestive background for a man who has written the most philosophically dense Priory of Sion book to appear thus far. Basically, Begg deals with one of the great unsolved mysteries in European archaeology and in Catholic history &#8211; the existence of well over 400 statues of the Blessed Virgin Mary in European churches, in which &#8220;the Mother of God&#8221; (as Catholics call her) is clearly and unambiguously depicted as Black or Negroid.<br/><br />
Of course, the disciples of Marcus Garvey in general, and the Rastafarians in particular, argue that Jesus and his family (and the ancient Israelites in general) were Black; but these statues are not a Rastafarian propaganda project. Most of the Black Virgins in European churches have existed for several hundred years and some seemingly have been around since at least the birth of Christianity. You will not be surprised to learn that Ean Begg attributes them to the Priory of Sion, which he holds is at least as old as the authors of Holy Blood, Holy Grail claimed in their wildest passages.<br/><br />
Why did the Priory go around planting evidence that Jesus&#8217;s mother was Black? If they wanted to implant some proto-Rastafarian racial doctrines about &#8220;God&#8217;s chosen people&#8221; being Black, why didn&#8217;t they make Jesus and Joseph and the disciples Black, too, while they were about it? Begg does not answer these questions. In fact, he does not answer any questions, but raises more questions instead. He spends a lot of time quoting familiar arguments that the Black Virgins were originally idols of the Egyptian goddess, Isis, which the Christians co-opted; but he shows that this doesn&#8217;t explain all the Black Virgins, many of which were created in recent centuries and not imported from Egypt.<br/><br />
Begg goes on to give us an especially tender version of Jung&#8217;s theory of the Anima &#8211; the Ideal Female image in every male psyche &#8211; and tells us legends in which Isis and Mary Magdalene function as incarnations of the Anima. He seems to be hinting at the theory that Magdalene was the wife of Jesus, but he never states that explicitly. He also implies, repeatedly, that the Black Virgins are not Virgins at all but portray Magdalene, an aspect of the Anima which he suggests a more important to Western man than the Virgin archetype. Many digressions deal with the Tarot, which Begg tries to persuade us is chiefly a guide to the inner mysteries of the Priory of Sion. (Encausse and Crowley, members of the Hermetic Brotherhood of Light which included Father Sauniere, were also authorities on the Tarot.)<br/><br />
After taking us all around Robin Hood&#8217;s barn, Begg leaves us with two strong impressions or hints: we need to understand Jung and we need to understand Sufism. Somehow, Jung, who considered himself a Gnostic, and Sufism, which some claim is an Eastern branch of Gnosticism, are the true keys to the Black Virgins and to the Priory of Sion&#8217;s ultimate mission on this planet. Many hints seem to imply broadly that Begg writes not as an outsider but as an initiate of the Priory&#8217;s mysteries.<br/><br />
It is of some interest that Begg confirms the claim of the new book by Baigent, Lincoln and Leigh (The Messianic Legacy) that M. Plantard de Saint-Clair is no longer the Grandmaster of the Priory of Sion and that the identity of the current Grandmaster is not to be revealed to the profane.<br/><br />
(The Shepherds of Arcadia)<br/><br />
<img width='384' height='496' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/pous1_b.jpg' alt='' />Atlantis and the Vagina of Nuit <br/><br />
The latest and most remarkable book in this whole bizarre area is Genisis by David Wood. That is not a misprint but a Joycean or hermetic pun; we are back again to the Magdalene-Isis connection. Wood is the kind of writer who usually deals with ley lines, and he has gone over the area around Rennes-le-Chateau drawing lines and making diagrams like a pixilated Pythagoras. What he has found is that the Church of Mary Magdalene is connected in a complex pattern with every other major church or primitive megalith in the area and the lines connecting them make up a pattern which Mr. Wood calls &#8220;the vagina of Nuit.&#8221; It looks about as much like a vagina to me as Ronald Reagan looks like the Guggenheim Museum in New York; but I am of the cynical school of cartographers who believe any seven spots can be connected into a ley-line pattern if you use a small enough map and a thick enough pencil. Mr. Wood, however finds staggering revelations in the genitalia of this early Egyptian sky-goddess.<br/><br />
It is impossible to give a coherent account of the argument of Genisis for the same reason it is hopeless to try to explain Dali&#8217;s Debris of on Automobile Giving Birth to a Blind Horse Biting a Telephone a Rationalist. Isis is one aspect of the Earth Mother, and Nuit is another aspect, and for some reason the Knights Templar, who were accused of sodomy by the Church, did not really commit sodomy but instead cut off their penises and saved them in special chalices (for reasons that make sense to Mr. Wood but not to me), and this somehow or other proves that France was originally colonized from Atlantis, and the human race as a whole (not just some royal families) is of partly extraterrestrial origin, having been the product of interbreeding between proto-humans and the Space Brothers who appear as the sons of God in Genesis, and the genetic engineer who raised us above the animal to the human level got himself included in the Bible, much maligned, as Satan, and well, it gets wilder and hairier as it goes along.<br/><br />
For what it is worth, I can comment that Aleister Crowley  once a member of the same Hermetic Brotherhood of Light that included Father Sauniere &#8211; believed that the world was astrologically predestined to experience a revival of the worship of Nuit. Crowley also believed any vagina was the vagina of Nuit to a Tantric magician who knew how to turn his beloved into an incarnation of the goddess. Crowley&#8217;s sexmagick, however, did not involve amputating the penis but rather prolonging coitus to the state of hypnoidal trance. Nuit was also Black, like the mysterious &#8220;Virgins&#8221; in Ean Begg&#8217;s book. And de Sede hinted, way back in La Race Fabuleuse, that the head of Satan on the coat of arms of Stenay is somehow crucial to the Priory of Sion mystery.<br/><br />
(Triumph of Neptune and Amphitrite)<br/><br />
<img width='475' height='372' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/pous6_b.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
And the Beat Goes on&#8230;<br/><br />
Before attempting to conclude or summarize all this, I have two personal anecdotes to add to the tale. The first is a report from Frederic Lehrman, the dean of Nomad University in Seattle, who visited Rennes-le-Chateau a year ago and looked over some of the sites mentioned in the Priory literature. Lehrman met a young man who was also interested in the whole mystery and who had made a major discovery. He had actually found a hidden sheaf of papers, inside a hollow statue in the Temple of Magdalene (or so he said.)<br/><br />
The papers were not in code, like those found by Father Sauniere in the 1890s and they did not deal with Merovingian kings or noon blue apples. They were stories from a German newspaper dated 1904 and did not refer in any way to any of the subjects connected to the Priory in any previous literature.<br/><br />
Perhaps some joker placed those old German news clippings in the statue to bewilder the next researcher. (But how would a casual joker guess that a statue was hollow?) Perhaps the Priory did it as another of their merry pranks. Perhaps there really is some deep code in those news stories and the young man will find it reveals the secret of the Alchemical Furnace or who shot Kennedy, or where Moses was when the light went out, or something like that.<br/><br />
My second anecdote is even more ambiguous. At a seminar in Hof-am-Frankenwald in Bavaria &#8211; the old stomping grounds of the Illuminati &#8211; I actually met a man who I&#8217;ll call Fiitz, who was a member of the Priory of Sion (or so he alleged). He came from Holland and was very much the Amsterdam New Age type, which is not unlike the Marin County New Age type. He told me that all the books on the Priory were inaccurate and that the true initiates of the Prior found them all hilariously silly.<br/><br />
On the grounds that maybe Fritz really was a member of the Priory of Sion and not a put-on artist, I paid very close attention to everything he said during the seminar weekend. He was pro-Green (in Europe that means ecological, decentralist and anti-Marxist radical.) He was keen on space colonies, negative on life extension, shared the Bucky Fuller-Werner Erhard-Bob Geldof vision that we can abolish starvation in this generation, and seemed unconvincing (to me) when agreeing with some local Theosophists about the evils of psychedelic drugs. He used the word &#8220;pneumocracy&#8221; to describe his ideal society and explained that this means &#8220;rule by the Spirit.&#8221; (That we are entering the age of rule by the Spirit was the &#8220;heresy&#8221; of Joachim of Fiore, 13th century founder of a stream of radical millenarianism in Europe.) All of Fritz&#8217;s attitudes would seem to be typical of what I know of left-wing occult Freemasonry in Continental Europe.<br/><br />
(Triumph of Neptune and Amphitrite- The Hidden Image&#8230;)<br/><br />
<img width='500' height='391' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/pous7_b.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
Due to my unfortunate sense of humor and my inclination to mischief, I tried a little test on Fritz when the weekend was over. When I shook his hand, I formed a certain series of grips and whispered a formula I shall here hide behind the metathesis, &#8220;Bob Saw Jupiter&#8217;s Moons.&#8221; He looked startled and responded with the correct counter-sign and the words I shall disguise as &#8220;Tuba Concerto.&#8221; I cannot say more about this for reasons of discretion, but I can vouch for Fritz&#8217;s initiation into one of the higher levels of orthodox Freemasonry or else into one of the &#8220;occult&#8221; Freemasonic lodges that share these grips and magick formulae. This adds some credibility to his claim of membership in the Priory of Sion, or at least to some personal knowledge of the Priory. (Even if he belonged to a different occult lodge, those grips would entitle him to visit in any occult Freemasonic lodge on the Continent, and would probably get him into Priory meetings.)<br/><br />
In conclusion, I think we have a high B.S. factor in all the public revelations about the Priory of Sion. I offer five alternative theories which all make sense to me at various times, although I am far from totally convinced by any of them. <br/><br />
1. The Priory is a left-wing occult group in the tradition of the Grand Orient lodge and the Illuminati. Its intent is to overthrow the political power of the Vatican and recreate Gnostic<br/><br />
Christianity. Its long-range politics (within this model) are still mysterious. Gnostic cults have varied from theocratic autocracy and downright tyranny to Dionysian and or Discordian anarchism.<br/><br />
2. The Priory is, like P2 in Italy, actually a front for the Sovereign Military order of Malta (SMOM). Its function is to serve as another Vatican secret police organization and pretend to be Freemasonic, so that if the members are caught in any high crimes the Freemasons will be blamed instead of the Knights of Malta. (This actually seems to have worked in Italy. Although the ringleaders of P2 &#8211; Gelli, Calvi, Sindona &#8211; were all Knights of Malta, hardly anybody knows that who hasn&#8217;t researched P2 thoroughly, and most people think of P2 as &#8220;a Freemasonic conspiracy.&#8221;)<br/><br />
3. The Priory really is a front for Archbishop Lefebvre and Catholic Traditionalism. It intends to abolish Liberalism, Rationalism, Socialism and Modernism in general, and usher us back into the medieval world of an absolute Papacy and no more damned heretics anywhere. All the seeming evidence that appears to contradict this is part of a smoke screen and intended to dupe those who would not otherwise cooperate in such a reactionary program.<br/><br />
4. The Priory is made up of Totally Enlightened Beings who happen to be very rich bankers and love art and artists. They enjoy playing mindfuck games on other, un-Enlightened financiers and on groups that imagine they are Enlightened but aren&#8217;t.<br/><br />
5. What we have here is just another commercial &#8220;conspiracy,&#8221; or &#8220;affinity group,&#8221; with an unusually Continental flavor of art and culture about it. Cocteau &#8216;s membership seems well documented; almost as well documented is that of Claude Debussy, the composer; Malraux could hardly have been ignorant of what was going on in the office he shared with Pierre Plantard de Saint-Clair. By and large, Continental politicians and businessmen are more &#8220;cultured&#8221; and &#8220;intellectual&#8221; than their American counterparts, and think it prestigious rather than &#8220;queer&#8221; to have artists among their friends: Europe does not share the American delusion that artistic/philosophical interests are unmasculine and make one unfit for positions of power. The Priory of Sion might be what the Bohemian Club could have become if America&#8217;s ruling class were not terrified that any intellectual interests on their part would make them look like &#8220;sissies.&#8221; In short, the Priory could be a club of rich and powerful men who also enjoy occult and historical romanticizing: the aristocratic equivalent of the Society for Creative Anachronism or Dungeons and Dragons.<br/><br />
Whichever theory you prefer, or if you like a sixth theory of your own, the whole Priory of Sion saga seems to shed a new and (I would say) surrealist or psychedelic light on the famous remark by Ishmael Reed: &#8220;The history of the world is the history of the warfare between secret societies.&#8221; <br/><br />
Robert Anton Wilson is the author of numerous books including the Historical Illuminatus Chronicles, The New Inquisition, and Cosmic Trigger (Falcon Press, Los Angeles CA).<br/><br />
<u>______________</u><br/><br />
Poetry: Robert Graves<br/><br />
<img width='204' height='252' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/rgraves1.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
<br/><br />
THE BARDS<br/><br />
The bards falter in shame, their running verse<br/><br />
Stumbles, with marrow-bones the drunken diners<br/><br />
Pelt them for their delay.<br/><br />
It is a something fearful in the song<br/><br />
Plagues them &#8212; an unknown grief that like a churl<br/><br />
Goes commonplace in cowskin<br/><br />
And bursts unheralded, crowing and coughing,<br/><br />
An unpilled holly-club twirled in his hand,<br/><br />
Into their many-shielded, samite-curtained,<br/><br />
Jewel-bright hall where twelve kings sit at chess<br/><br />
Over the white-bronze pieces and the gold;<br/><br />
And by a gross enchantment<br/><br />
Flalils down the rafters and leads off the queens &#8211;<br/><br />
The wild-swan-breasted, the rose-ruddy-cheeked<br/><br />
Raven-haired daughters of their admiration &#8211;<br/><br />
To stir his black pots and to bed on straw.<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8211;<br/><br />
THE FINDING OF LOVE<br/><br />
Pale at first and cold,<br/><br />
Like wizard&#8217;s lily-bloom<br/><br />
Conjured from the gloom,<br/><br />
Like torch of glow-worm seen<br/><br />
Through grasses shining green<br/><br />
By children half in fright,<br/><br />
Or Christmas candelelight<br/><br />
Flung on the outer snow,<br/><br />
Or tinsel stars that show<br/><br />
Their evening glory<br/><br />
With sheen of fairy story&#8211;<br/><br />
<br/><br />
Now with his blaze<br/><br />
Love dries the cobweb maze<br/><br />
Dew-sagged upon the corn,<br/><br />
He brings the flowering thorn,<br/><br />
Mayfly and butterfly,<br/><br />
And pigeons in the sky,<br/><br />
Robin and thrush,<br/><br />
And the long bulrush,<br/><br />
The cherry under the leaf,<br/><br />
Earth in a silken dress,<br/><br />
With end to grief,<br/><br />
With joy in steadfastness.<br/><br />
&#8212;&#8212;&#8212;-<br/><br />
The Worms of History<br/><br />
On the eighth day God died; his bearded mouth<br/><br />
That had been shut so long flew open.<br/><br />
So Adam&#8217;s too in a dismay like death-<br/><br />
But the world still rolled on around him,<br/><br />
Instinct with all those lesser powers of life<br/><br />
That God had groaned against but not annulled.<br/><br />
&#8220;All-excellent&#8221;, Adam had titled God,<br/><br />
And in his mourning now demeaned himself<br/><br />
As if all excellence, not God, had died;<br/><br />
Chose to be governed by those lesser powers,<br/><br />
More than inferior to excellence -<br/><br />
The worms astir in God&#8217;s corrupt flesh.<br/><br />
God died, not excellence his name:<br/><br />
Excellence lived, but only was not God.<br/><br />
It was those lesser powers who played at God,<br/><br />
Bloated with Adam&#8217;s deferential sighs<br/><br />
In mourning for expired divinity;<br/><br />
They reigned as royal monsters upon earth.<br/><br />
Adam grew lean, and wore perpetual black;<br/><br />
He made no reaching after excellence.<br/><br />
Eve gave him sorry comfort for his grief<br/><br />
With birth of sons, and mourning still he died.<br/><br />
Adam was buried in one grave with God<br/><br />
And the worms ranged and ravaged in between.<br/><br />
Into their white maws fell abundance<br/><br />
Of all things rotten. They were greedy-nosed<br/><br />
To smell the taint out and go scavenging,<br/><br />
Yet over excellence held no domain.<br/><br />
Excellence lives; they are already dead -<br/><br />
The ages of a putrefying corpse.<br/><br />
<img width='475' height='567' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/poussin.jpg' alt='' /></p>
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		<title>THE PRIORY OF SION/Radio Hopping&#8230; and Master Hsu (last installment)</title>
		<link>http://www.earthrites.org/turfing/?p=3410</link>
		<comments>http://www.earthrites.org/turfing/?p=3410#comments</comments>
		<pubDate>Sat, 04 Mar 2006 08:12:00 +0000</pubDate>
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		<description><![CDATA[On the Radio: XTC Senses Working Overtime! (Radio Free EarthRites&#8230;) Well, the first Mix Master Morgan show went off Great, a few hitches with the station, but solid good music. We will be repeating it tonight. (Saturday) Nice Mix, from &#8230; <a href="http://www.earthrites.org/turfing/?p=3410">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p><img width='250' height='365' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/symbolist_a_largea.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
On the Radio:  XTC  Senses Working Overtime!  (Radio Free EarthRites&#8230;)<br/><br />
Well, the first Mix Master Morgan show went off Great, a few hitches with the station, but solid good music.  We will be repeating it tonight. (Saturday)  Nice Mix, from Ethiopian Jazz to XTC and back again.  Check it out!<br/><br />
On the Menu for Saturday:<br/><br />
The Links&#8230;<br/><br />
The Article: THE PRIORY OF SION (Robert Anton Wilson) Part 1<br/><br />
The Poetry&#8230; Master Hsu Yun, last installment<br/><br />
Art: Symbolist of the 19th and 20th Century&#8230; including Gustave Moreau (Last Pic)<br/><br />
Gwyllm<br/><br />
<u>________________</u><br/><br />
The Links:<br/><br />
<img width='221' height='291' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/symbolist_b_large.jpg' alt='' /><br/><br />
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<br/><br />
<a href="http://abcnews.go.com/US/wireStory?id=1680261">Study Shows Babies Try to Help&#8230; Humans are naturally Alturistic</a><br/><br />
<a href="http://news.nationalgeographic.com/news/2006/03/0302_060302_chimps.html">Chimps Can Be Team Players, Selfless Helpers, Studies Show</a><br/><br />
<a href="http://heritage.scotsman.com/myths.cfm?id=313532006">The missing library of Iona</a><br/><br />
<a href="http://cbs11tv.com/local/local_story_058160642.html">Mysterious Orbs Of Light At North Texas Church</a><br/><br />
<u>_________________</u><br/><br />
For those interested in Dan Brown&#8217;s Da Vinci Code&#8230;.<br/><br />
<img width='250' height='320' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/symbolist_c_largec.jpg' alt='' /><br/><br />
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Part#1/ THE PRIORY OF SION : Jesus, Freemasons, Extraterrestrials, The Gnomes of Zurich, Black Israelites and Noon Blue Apples<br/><br />
by Robert Anton Wilson<br/><br />
GNOSIS #6<br/><br />
The Priory of Sion first came to the attention of Americans with the publication in 1981 of Holy Blood, Holy Grail by Baigent, Lincoln and Leigh, a book so sensational and wildly speculative that many readers decided to believe nothing in it. Some even doubted the existence of the Priory of Sion, the alleged 800-year old secret society which is the main topic of the book. Other, of course, were eager to swallow everything in Holy Blood, Holy Grail, and there is now a wide subculture, mostly in occult and witchy circles, who fervently believe that Jesus married Mary Magdalene and their descendents are alive and well in various royal families of Europe; the allies or supporters of this &#8220;holy bloodline&#8221; make up the backbone of the elusive Priory of Sion, according to Baigent, Lincoln and Leigh.<br/><br />
Personally, I did not have an immediate yes-or-no reaction to this new Christian &#8220;heresy.&#8221; I have long believed that Aristotelian either/or logic is inadequate to deal with the &#8220;real,&#8221; or sensory, or existential, world (since such logic only applies to the abstractions or fictions created by Jesuits, Randroids, Marxists and other metaphysicians). I therefore did not believe or reject all of Holy Blood, Holy Grail as a lump or package deal. I wondered how much of it could be verified and how much of it could be refuted and how much would remain at least temporarily in the &#8220;maybe&#8221; state of quantum particles &#8211; like a coin tossed in the air and tumbling about before coming down to rest in a definitive Heads or Tails position.<br/><br />
In checking out the historical scenario of Holy Blood, Holy Grail, I found that the largest part of it belongs in the Maybe category. That is, most of it is speculation that can neither be proven or disproven by any of the techniques recognized by historians who attempt to practice scientific method. Of course, there are &#8220;high Maybes&#8221; and &#8220;low Maybes.&#8221; The genealogies relating the von Hapsburgs or Prince Bernhard of the Netherlands to the Merovingian kings of the dark ages seem to be high Maybes; although there is a certain degree of uncertainty in all gene pools, the intermarriages of European royalty have been zealously documented for many centuries (since property and inheritance are involved in determining who was the son of which royal house). Dozens and scores of other matters-such as the membership of Sir Isaac Newton in the alleged Priory &#8211; are very low Maybes; the arguments cited by Baigent, Lincoln and Leigh are neither conclusive nor even plausible, and amount to what the chaps at M.I.T. call &#8220;hand waving.&#8221; The attempted genealogical links further back, from the Merovingians to Jesus of Nazareth, are even lower Maybes and without exaggeration can be called wild guessing.<br/><br />
I decided to investigate other books on the Priory of Sion mystery in search of further data, if there was any to be found and if the whole saga was not made up almost entirely of &#8220;hand waving.&#8221; Since I have dozens of other interests, I have not devoted the whole of the past six years to studying this question, but I have done a lot of reading, much of it in books not available in the United States (since I live in Europe). I can begin stating my conclusions by saying, like a famous editor, &#8220;Yes, Virginia, there is a Priory of Sion.&#8221; Whether the Priory is 800 years old or has any link to Jesus, however, are still questions that remain in the the quantum &#8220;maybe&#8221; state; the coins in that case have not landed yet, or have not landed where I can see them.<br/><br />
The Gnomes of Zurich and the Priory<br/><br />
The European literature on the Priory of Sion is much more voluminous than is realized by those who have only read Holy Blood, Holy Grail. It is also much more diverse and, as you will shortly see, various authors have attempted to expose or explain the Priory with a variety of theories, some of which make the Jesus/Magdalene bloodline story rather tame by comparison. <br/><br />
To begin with a source that is merely speculative, mysterious, and a bit sinister, but at least makes sense &#8211; before plunging into the books that are very, very, very mysterious wildly speculative and make no sense at all &#8211; in 1973 there appeared in Basel, Switzerland, Les Dessows d&#8217;une Ambition Politique by a Swiss journalist named Mattieu Paoli. The thesis of this book was fairly mundane, with only a few eldritch touches. Paoli had discovered the existence of a secret Freemasonic society of some sort made up of French intellectuals and aristocrats, because some of the literature of this secretive group was being distributed within Switzerland in a very restricted way. This literature, in fact, was circulated only to members of the Grand Loge Alpina, the largest and most influential Freemasonic group in the Swiss cantons. Of course, European ears prick up with curiosity at the first mention of the Grand Loge Alpina. Among Continental conspiracy buffs, the Grand Loge Alpina has a reputation for unspecified mischief rather akin to that of the Bohemian Club in America. That is, although not even the most avid critic has ever clearly demonstrated that the Grand Loge Alpina engages in criminal or even unethical behavior, it is known to include some of the richest men in Switzerland and the genera] assumption is that, like the Bohemian Club, it is some sort of &#8220;invisible government,&#8221; or at least a place where the Power Elite meet to discuss their common interests. In a general sort of way, the GLA (an abbreviation for the Grand Loge Alpina which I shall use occasionally to avoid monotony) is more or less the group that English Prime Minister Harold Wilson once characterized as &#8220;the Gnomes of Zurich&#8221; &#8211; the cabal of bankers and financiers who, Wilson claimed, have more power than any rival coalition in Europe.<br/><br />
Another shady rumor about the Grand Loge Alpina &#8211; which is worth pursuing a bit, since Paoli first discovered the French secret society through its connection with the GLA &#8211; is that the GLA has heavily infiltrated the Vatican Bank, in collaboration with the definitely criminal and conspiratorial P2 (or Propaganda due), the Italian &#8220;Freemasonic&#8221; group which controlled the Italian secret police in the 1970s, took money from both the CIA and KGB (and apparently double-crossed both), had over 900 agents in other branches of the Italian government and has been accused of every possible felony from massive bank fraud to assassination and terrorism, to laundering Mafia drug money through the Vatican Bank and its affiliates, to plotting a fascist coup. The source of the claim that the Grand Loge Alpina infiltrated the Vatican Bank and aided or abetted the dirty dealings of P2 is David Yallop&#8217;s sensational book, In God&#8217;s Name, which is accurate as far as I have been able to check it but contains literally hundreds of assertions which cannot be checked because Yallop claims he cannot divulge his sources without risking their lives. A large part of Yallop&#8217;s book, therefore, also remains, for non-Aristotelians like me, in the quantum &#8220;maybe&#8221; state. (For the curious: two books dealing with the frauds and felonies of the Vatican Bank and their links with P2 and the Mafia, which document all their claims and do not quote unidentified sources, are Richard Hammer&#8217;s The Vatican Connection and Penny Lernoux&#8217;s In Banks We Trust.)<br/><br />
A digression about Freemasonry itself is probably obligatory at this time. Contrary to popular impressions, Freemasons do not belong to one global brotherhood with a unified system of dogma and ritual. The world is, in fact, full of Freemasonic lodges that do not recognize other Freemasonic lodges as &#8220;Fellow Craft&#8221; or &#8220;real Freemasons&#8221; at all.<br/><br />
There are two types of split within the Freemasonic brotherhood &#8211; political and metaphysical. The political split dates back to the French Revolution, when all Freemasonic groups were anti-Papist and &#8220;radical&#8221; (inclined to replace absolute monarchy with either Constitutional monarchy or with a Republican or even Democratic form of government). This radical spirit began to splinter when British Freemasons saw the Continental lodges moving too far to the Left, and arranged that, in the U.K. at least, the Grandmaster of all Craft lodges would always be a member of the Royal Family, thereby guaranteeing a conservative flavor to the Grand Lodge and other Anglo-dominated Craft groups such as Scottish Rite and the Royal Arch. Most Continental lodges, however, are still basically radical (e.g. the Grand Orient Lodge in France and Italy).<br/><br />
The metaphysical split occurs within both the conservative and radical Craft groups. It divides Freemasons into those who, on one hand, joined Freemasonry for practical purposes (business contacts or covert political action) and only give lip service to the &#8220;mystical&#8221; goals of Freemasonry without knowing or caring much about what those &#8220;mystical&#8221; goals are; and, on the other hand, the &#8220;occult&#8221; lodges which practice Freemasonry quite consciously as a system of initiation similar to the ancient Mystery schools, Gnosticism or Sufism. To make things more complicated, some see the initiatory rituals of the Craft leading to pantheism or even a kind of transcendental humanism, while others see the rituals as leading back to a more traditional theism or even theocracy. To know that the Priory of Sion is Freemasonic or an offshoot of Freemasonry is not really to know much about its actual inner tradition.<br/><br />
Freemasonry has been repeatedly condemned by the Vatican, and all Freemasons are officially excommunicated. The Presbyterian Church of Scotland also recently announced that no man can be a Freemason and a Christian at the same time. This hostility from the ultra-orthodox is justified (in its own internal logic) because Freemasonry was based, originally, on the rather Sufic doctrine that all religions are somewhat distorted remnants of a true Revelation that can only be rediscovered through gnosis (inner experience) by one person at a time. (It is the purpose of Freemasonic ritual to convey this gnosis by techniques of drama and shock somewhat similar to those of shamanism, Sufism, the Gurdjieff schools or Tibetan Buddhism.) Conservative lodges in Christian countries, however, still use the Bible as centerpiece of the Craft altar. (Moslem Freemasons use the Koran.) The Orleanist lodges have reversed the gnostic tradition and are totally agnostic; they use a book of blank pages on their altar, and seem to share the Firesign Theatre&#8217;s celebrated doctrine, &#8220;We&#8217;re all Bozos on this bus.&#8221;<br/><br />
The Rights and Privileges of Low-Cost Housing<br/><br />
Returning to Mattieu Paoli and his discovery of the links between the Grand Loge Alpina and the unknown French Freemasons: M. Paoli&#8217;s attempts to learn more about the latter group read like comic opera &#8211; but so does much of this epic. The French group had a magazine (limited in circulation only to its own members and those of the Grand Loge Alpina.) It was called Circuit, and, although Paoli does not make much of this, the cover of the first issue he saw depicted a map of France with a Jewish Star of David superimposed upon it and something that looks much like a spaceship or UFO hovering above. (I know that I am pushing the paranoia buttons of both anti-semites and the more demoniac UFO theorists, but I also believe that this is precisely the intent of the Priory of Sion, which seems to have a flair for gallows humor.) This strange magazine, Circuit, was devoted entirely to astrology and other &#8220;occult&#8221; subjects but was attributed to the Committee to Secure the Rights and Privileges of Low Cost Housing &#8211; a group which Paoli was unable to locate anywhere and which nobody else has ever been able to track down either.<br/><br />
At this point readers of normal skepticism will begin to share my suspicion that the Priory of Sion at least has its own brand of humor. In fact, the very name Priory of Sion may be intended to spread panic among those weird people who still believe in the Elders of Zion conspiracy. Paoli eventually tracked down the publication offices of Circuit. It was produced, not at the fictitious Committee to Secure the Rights and Privileges of Low Cost Housing, but at the very real and powerful Committee for Public Safety of the de Gaulle government in Paris. The Committee for Public Safety, named after the similar group during the French Revolution, was managed by two close friends of President de Gaulle &#8211; Andre Malraux, novelist, art critic and Nobel prizewinner in literature; and one Pierre Plantard de Saint Clair, about whom we will shortly learn more and understand less.<br/><br />
Paoli, who had noted that de Gaulle had contributed an article to Circuit, found other reasons to suspect that the de Gaulle government was aware of, and sympathetic to, the goals of a shadowy Freemasonic lodge called the Priory of Sion &#8211; which, by then, he had determined was the real group behind the masquerade of the Committee to Secure the Rights and Privileges of Low Cost Housing. The rest of Paoli&#8217;s book is devoted to demonstrating that the Priory wielded considerable power in Gaullist and conservative circles; Paoli speculates, backed by fairly plausible evidence and inference, that the Priory intends some major shift to the Right in French and possibly European politics, or some form of Christian Socialism to rival and undermine the spread of Marxism.<br/><br />
It is probably only a coincidence, but I cannot resist adding that Paoli was later shot as a spy in Israel.<br/><br />
Extraterretrials and Rains Of Frogs<br/><br />
Also in 1973 appeared La Race Fabuleuse by Gerard de Sede  a book which, if you are willing to believe it, explains the Star of David and the spaceship which Paoli had noted on the cover of Circuit. In a word, La Race Fabuleuse is the kind of book loved by those who are wild about von Daniken and Velikovsky. It deals with a secret society &#8211; never called the Priory of Sion explicitly, although de Sede later admitted to Baigent, Lincoln and Leigh (the authors of Holy Blood, Holy Grail that he was indeed writing about the Priory in La Race Fabuleuse. By and large, the book deals with unsolved mysteries of French history and is full of intriguing puzzles and novel ideas.<br/><br />
For instance, the town of Stenay has the Devil&#8217;s head on its coat of arms, and frogs are often reported falling from the sky there. If that&#8217;s the kind of thing that turns you on, de Sede is your main man in the Priory mystery. Other strange data in La Race Fabuleuse include stuff like this: The last Merovingian king, Dagobert II, was murdered by persons unknown on December 23, 689, in the Ardennes forest, which is named after a Stone Age bear-goddess. Arcadia in ancient Greece was named after a bear-goddess, too, and Nostradamus is a pen-name which means one devoted to &#8220;Our Lady&#8221; &#8211; a term which usually, in France, refers to the Virgin Mary. One whole chapter argues that the &#8220;prophecies&#8221; of Nostradamus are not predictions about the future at all (that was a mask to slip his quatrains past the censors) but coded revelations about what really happened in the past and was excluded from official history. We are offered a new theory about the Man in the Iron Mask, but that is left unfinished and we are led instead into the mystery of why Louis VX was obsessed with Poussin&#8217;s painting. The Shepards of Arcadia, which brings us back to that bear goddess again. After a while, one realizes that de Sede is not explaining anything but dropping hints that lead in dozens of directions and one suspects the whole book may be a complicated hoax.<br/><br />
Then de Sede does explain; alas, his source cannot be revealed and is hidden behind the title and initial, &#8220;Marquis de B.&#8221; Marquis de B can neither confirm nor deny that de Sede is quoting him correctly because he (the Marquis) was murdered in the Ardennes forest, just like Dagobert II, and on the anniversary of Dagobert&#8217;s death &#8211; December 23, 1971. Anyway, if you are still with me, the reason Dagobert and the mysterious Marquis were murdered is that they both belonged to a secret Society made up of persons descended from the Tribe of Benjamin in ancient Judea; and the Tribe of Benjamin was not exactly like the orthodox Hebrews at all. In fact, the Tribe of Benjamin intermarried with extraterrestrials from Sirius, became superhuman due to this exotic genetic strain, and then migrated to Greece, and then to France<br/><br />
Whether or not one is inclined to believe a yarn like that on the basis of the weird data offered, what is even more intriguing about La Race Fabuleuse is that, even if one believes in these Jewish-extraterrestrial French nobles, that theory only explains some of the historical enigmas de Sede has presented to us. What about those frogs falling out of the sky at Stenay, and why are two forests named after bear goddesses made part of de Sede&#8217;s narrative, and who the help are the gang that keeps murdering off these Supermen, and why can&#8217;t the Supermen protect themselves better? (For that matter, the head of Satan on the coat of arms of Stenay, with which the book begins, is never explained either.)<br/><br />
As the French themselves say, it gives one ferociously to think.<br/><br />
Treasure, Codes and Moon Blue Apples<br/><br />
In a later book, L&#8217; Or de Rennes-le-Chateau, de Sede does not answer any of these questions, but provides us with more wild theories and even more strange data. Briefly, a priest manuscripts in an old church in the Provencal town of Rennes-le-Chateau. (Like Stenay, the town with the head of Satan on its coat of arms, Rennes-le-Chateau was the home of a castle of the Merovingian dynasty, to which the murdered Dagobert II belonged.) You are going to love this if you have any sense of humor at all. De Sede does not decode the Sauniere parchments, but the code is so simple a child might guess it. The manuscripts have some letters raised above the others. Read these letters only and get the message found by the ingenious authors of Holy Blood, Holy Grail.<br/><br />
&#8220;TO DAGOBERT II. KING, AND TO SION BELONGS THIS TREASURE AND HE IS THERE DEAD..SHEPHERDESS, NO TEMPTATION, THAT POUSSIN, TENIERS, HOLD THE KEY, PEACE 681. BY THE CROSS AND THIS HORSE OF GOD I COMPLETE-OR DESTROY-THIS DAEMON GUARDIAN AT NOON. BLUE APPLES.&#8221;<br/><br />
The conjunction of Dagobert and Sion, of course, seems to authenticate the medieval origin the Priory claims for itself (although nobody, to my knowledge, has carbon-dated the Sauniere parchment, which might be a late forgery.) I cordially invite you make what you can of the rest of the secret message. Cabalists are especially likely to find something of interest in the 681. Others will be emotionally drawn to conjecture about the &#8220;daemon&#8221; and the &#8220;horse&#8221; (not house) of God. Personally, I am aesthetically fond of the noon blue apples as a topic for speculation when I can&#8217;t get to sleep at night&#8230;<br/><br />
The damned thing about this is that there may indeed have the priest who found the parchment, Father Sauniere, became quite wealthy by unknown means, and that has kept &#8220;the mystery of Rennes-le-Chateau&#8221; a topic of keen interest among French conspiracy buffs and puzzle addicts for nearly a hundred years now.<br/><br />
Later, however, Baigent, Lincoln and Leigh were to offer another explanation of Father Sauniere&#8217;s wealth. But I will come to that<br/><br />
Surrealism and Catholic Traditionalism<br/><br />
This is as good a place as any to mention the short and undated Le Cercle d&#8217; Ulysse by Jean Delaude. This pamphlet does not bother us with demons, horses of God or frogs falling from the sky, and doesn&#8217;t have a single noon blue apple. It states bluntly that the Priory of Sion is a conservative Catholic secret society devoted principally to the cause of making Archbishop Lefebvre the next Pope. Delaude also claims that the Grandmaster of the Priory is the Abbe Ducaud-Bourget (Lefebvre&#8217;s leading disciple), who succeeded the surrealist poet Jean Cocteau, who had been Grandmaster until 1963. (Holy Blood, Holy Grail produces documentary evidence that Cocteau was indeed a Grandmaster of the Priory or, at least &#8211; one suspects everything at this point &#8211; that somebody did a good job of forging Cocteau&#8217;s name on a Priory document.)<br/><br />
While the noon blue apples have a Cocteauean or surrealist flavor to them, it does appear that the Sauniere parchment really did exist at least as early as the 1890s, so I reject the theory proposed by my wife at this point, which is that the Priory is the last and greatest of all surrealist pranks. No: Cocteau may have given his own flavor to the enterprise, but the Priory clearly has a pre-Cocteau origin, even if it doesn&#8217;t necessarily date back to copulation between ancient Benjaminites and UFOnauts from Sirius. (Still: it was Cocteau who said &#8220;The poet must always be a shady character&#8221; and &#8220;One must run faster than beauty, even if it seems one is running away from it.&#8221; I find these remarks helpful in trying to intuit what the hell the Priory is really all about.)<br/><br />
As for Archbishop Lefebvre and the Abbe Ducaud-Bourget  linked to the Priory by Delaude, remember? &#8211; these are two extremely right-wing gentlemen indeed, leaders of what is called the Catholic Traditionalist movement, and many have not been shy about hurling the word &#8220;fascist&#8221; at them (Oddly, Lefebvre was a member of the pro-fascist Action Francaise group in the 1930s, but Ducaud-Bourget was part of the anti-Nazi resistance in the 1940s.) For our purposes Lefebvre and Ducaud-Bourget can be characterized as the leaders of that very conservative faction of the Catholic church, not yet excommunicated, which is in such total rebellion against the &#8220;Liberalism&#8221; (as they see it) of the Vatican that their lack of excommunication may be the most interesting (and enigmatic) thing about them.<br/><br />
Archbishop Lefebvre has long proclaimed that &#8220;Freemasons and Satanists&#8221; have taken over the Vatican, although that expression is a bit redundant in his case, since Catholic Traditionalism regards all Freemasons as Satanists (an opinion shared by some Protestant Fundamentalists). Abbe Ducaud-Bourget was the first of the many speculators to claim that the sudden death of Pope John Paul I (JP-I) was murder. Still, the Vatican tolerates these heretics within the Church. One of their British supporters told The Guardian newspaper that Lefebvre holds a &#8220;weapon&#8221; over the Vatican, but declined to say what the &#8220;weapon&#8221; was. Naturally, Baigent, Lincoln and Leigh think it has something to do with the sex life of Jesus.<br/><br />
Father Juan Krolm, the chap who tried to kill Pope John Paul II (JP-II) at Fatima a few years ago, was ordained and trained by Archbishop Lefebvre, but later became even more of an extremist. Amusingly, at his trial, Father Krohn said he had no guilt about trying to kill &#8220;the Antichrist&#8221; &#8211; his name for JP-Il &#8211; and that the only shame in his life was what he called &#8220;sins of the flesh.&#8221;<br/><br />
According to Father Malachi Martin, S.J. &#8211; another heretic &#8211; Archbishop Lefebvre was responsible for sending inflammatory documents to the previous Pope, JP-I (the one whose death has aroused more conspiracy theories than anybody&#8217;s since that of John F. Kennedy). In The Decline and Fall of the Roman Church, Father Martin says this Lefebvre material included documentation of Freemasonic affiliations of various Cardinals, together with sexual scandal, including photos of some Vatican officials with their girl friends and others with their boy friends. Unless I misread him, Father Martin seems to imply that it is a strange coincidence that Pope John Paul I&#8217;s death followed so quickly upon his receipt of this expose material from Archbishop Lefebvre.<br/><br />
Whatever one thinks of that speculation, and the claims about the &#8220;murder&#8221; of JP-I attributed to unnamed sources in Yallop&#8217;s In God&#8217;s Name, there is no doubt that Mino Pecorelli, editor of the expose newspaper L&#8217;Osservatore Politico, did send JP-I a list of P2 and Grand Loge Alpina members on the staff of the Vatican Bank just before that Pontiff&#8217;s sudden demise. What happened to Pecorelli leaves little room for speculation. He was shot dead on a street in Rome, quite definitely by professional assassins. If you must speculate, Signor Pecorelli was shot through the mouth &#8211; the sasso in bocca, traditional Mafia punishment for informers.<br/><br />
The Sex Life of the Late Redeemer<br/><br />
For the sake of the few who haven&#8217;t read the much-discussed Holy Blood, Holy Grail, it is well to review a few of the counter-claims of the egregious work. The authors, Baigent, Lincoln and Leigh, argue that, while Paoli may have been an independent investigator, de Sede and Delaude appear to be members of the Priory of Sion and that their works are not intended to reveal much of the truth but just to arouse curiosity, controversy and mystery, and also to prepare the intellectual climate in France for whatever astounding political or religious revolution the Priory intends in the near future. Specifically, Baigent, Lincoln and Leigh claim there is no evidence that Archbishop Lefebvre and his right-wing crowd have any link with the Priory; they assert that that asserted linkage is a Priory joke at Lefebvre&#8217;s expense. They also reject the extraterrestrial yarn, and replace it with their own lovely yarn that the Priory is descended from Jesus and his unacknowledged bride, Mary Magdalene.<br/><br />
It is worth mentioning at this point that the alleged romantic alliance between Jesus and Magdalene is not the invention of Baigent, Lincoln and Leigh. The Gnostic gospels &#8211; all as early and historically as plausible as the orthodox gospels  imply such a relationship several times, and Jesus is described as kissing Magdalene romantically in one celebrated text. It is also true that celibacy was regarded by orthodox Jews of Jesus&#8217;s time much as it is regarded in the post-Freudian world of today: namely, as a rather kinky, unmanly and somewhat reverse life-style. Finally, Jesus is called &#8220;Rabbi&#8221; even in the orthodox gospels and no man could be a rabbi in orthodox Judea at that time who was not married. These facts are well known to occultists and freethinkers and have even been discussed, albeit gingerly, by a few liberal Christian theologians. What is unique about Holy Blood, Holy Grail is the claim that the offspring of Jesus and his bride are alive and among us today; but even that has a kind of precedent. That odd little cult, the British Israelites, have always claimed that the royal family of England is descended from the House of David &#8211; although they never claimed the descent was by way of Jesus, of course.<br/><br />
The shock that orthodox Christians feel at the concept of Jesus as husband and father is distinctly odd in historical perspective. The leaders of the other major patriarchal religions &#8211; Zoroaster, Buddha, Mohammed, Confucius &#8211; were all family men. As for the pagan gods: some were family men, but some were also notorious fornicators. Christian sex-denial is a very strange and eccentric departure from the norms of world religion, in which fertility is generally considered sacred and venerated as one of the main manifestations of divine grace and beauty.<br/><br />
Be that as it may, at this point two suspicions cross a mind as baroque as mine. First, if certain books in French may be Priory propaganda disguised to look like outside investigations, as Baigent, Lincoln and Leigh claim, could their own Holy Blood, Holy Grail be more such propaganda, similarly disguised? And second, why do the authors, like de Sede, drag in many subjects which do not fit their own solution to the mysteries? Are they hinting or blandly raising smoke screens or are they just disorganized in their thinking? (For instance, they spend almost as much space as de Sede on the bear-goddesses of Greece and France, but this has no logical connection with their Jesus/Magdalene theory any more than it has with de Sede&#8217;s Sirius theory. They also spend a lot of time on Poussin&#8217;s painting, The Shepherds of Arcadia, without ever really explaining its importance, although I think perhaps they are hinting that the grave in the painting is that of the son of Jesus and Magdalene, who evidently died in Rennes-le-Chateau in southern France.)<br/><br />
Concretely, at least Baigent, Lincoln and Leigh did manage to get an interview with a member of the Priory of Sion, and one who even admitted he was the Grandmaster of the whole lodge. This was the shadowy Pierre Plantard de Saint-Clair whom some of you may remember co-managed the Committee for Public Safety (under de Gaulle) from the office where the Priory&#8217;s magazine, Circuit, was published. M. Plantard was marvelously esoteric in his conversation with Baigent, Lincoln and Leigh. He neither confirmed nor denied their theory that he is descended from Jesus and Magdalene. He explained that the &#8220;treasure&#8221; in the Father Sauniere parchment was &#8220;spiritual&#8221; rather than &#8220;material&#8221; and added the helpful (or deliberately obscure) comment that this spiritual treasure &#8220;belongs to Israel&#8221; and will be returned there &#8220;at the proper time.&#8221;<br/><br />
Baigent, Lincoln and Leigh think the &#8220;treasure&#8221; is the royal bloodline of David and Jesus, which flows in the veins of M. Plantard and his young son<br/><br />
Bankers, Anarchists and the Hollow Earth<br/><br />
Since Holy Blood, Holy Grail appeared in 1981, Baigent, Lincoln and Leigh brought forth in England, in 1986, The Messianic Legacy, a book which attempts to support their Jesus/Magdalene bloodline theory with more evidence, most of it speculative. (As I was about to mail this off to the editors of GNOSIS, I learned that this book has just been published in the U.S. by Henry Holt &amp;amp; Co.) Naturally, some further tidbits come to light. Pierre Plantard de Saint-Clair gave these intrepid researchers several more interviews, all hermetic at best and downright dishonest at worst; then he abruptly announced that he had resigned as Grandmaster of the Priory and was not allowed to inform them of the name of his successor.<br/><br />
The door, in short, was closed in the faces of the investigators and they were left out in the cold trying to make what they could out of the gnomic utterances M. Plantard had granted them. Some of his leads, however, did allow them to document, rather convincingly, that the Priory of Sion is not an exclusively French/Swiss product but has powerful branches in England and the U.S., seemingly linked to parts of the banking industry which reminds one of Paoli&#8217;s linkage between the Priory and Swiss banking, leading to grubby and sordid notions of what sort of mystery we are actually exploring here.<br/><br />
For those who find International Banking Conspiracies too corny (or too right wing), there is always the alternative of Michael Lamy&#8217;s Jules Verne: Initiate et Initateur (1984). According to M. Lamy, Veme was not only an initiate of the Priory of Sion but of the Bavarian Illuminati as well, and the Priory itself is, in many respects, a regrouping and a new false front for the Illuminati. The Priory&#8217;s politics are Orleanist, which Lamy clarifies as &#8220;aristocratic-anarchistic&#8221; &#8211; i.e. Nietzschean. (Think of Verne&#8217;s characteristic heroes.) The real delight, however, is the secret of Rennes-le-Chateau, the mysterious town where Father Sauniere found the parchment about Dagobert, Sion, the treasure and those noon blue apples, and where there is a grave that looks like the one in Poussin&#8217;s enigmatic painting.<br/><br />
The secret is &#8211; ready? &#8211; that the earth is hollow, of course (didn&#8217;t you always suspect it?) and that in a Church at Rennes-le-Chateau is a secret door leading down to the underworld, which is inhabited by a race of immortal superhumans. You see? Verne hinted at this, various times, in several of his novels.<br/><br />
Actually, the church mentioned by Lamy really exists and even if nobody else has found the hidden door leading down to the hollow earth, it is certainly one of the weirdest churches in Christendom. Among other things, it has a motto over the door saying `THIS PLACE IS TERRIBLE.&#8221; It also has, among the Stations of the Cross, one showing a child clad in what might be Scottish plaid among the crowd watching Jesus carry his cross. Another Station can be interpreted as showing conspirators removing the late Redeemer from the grave during the night, as if to fake the Resurrection. You will be delighted to know that this church is officially dedicated to Mary Magdalene.<br/><br />
Father Sauniere, who was responsible for these un-Papist details of decor, was a member of the Hermetic Brotherhood of Light in Paris, a group which at various times also included Gerard Encausse and Aleister Crowley. Encausse, under the pen-name &#8220;Papus,&#8221; wrote one of the most influential modern books on Tarot; he later went to Russia and became involved with the mystic Rasputin who wielded considerable influence on the Czar and his family before the Russian Revolution. Crowley wrote another influential book on Tarot and became Outer Head of the Ordo Templi Orientis, a secret society almost as inexplicable (to outsiders) as the Priory of Sion. Curiously, both the Priory and the O.T.O. are linked, by various commentators, with the Knights Templar, the medieval secret society which is also claimed to be the origin of Freemasonry by many Masonic historians.<br/><br />
The Illuminati and the Knights of Malta<br/><br />
I&#8217;m sorry, but at this point I cannot resist throwing in one of those odd coincidences that I keep stumbling upon in researching secret societies. Holy Blood, Holy Grail claims, with some evidence, that Father Saunier&#8217;s weird church in Rennes-le Chateau (near an old Knights Templar fortification, by the way) was built with money&#8217;s the eccentric priest received from the Archduke Ferdinand von Hapsburg (who, they also claim, gave the other money that led the town to believe Sauniere had found a treasure). A hundred years earlier, the Emperor Joseph von Hapsburg legalized Freemasonry in Austria, abolished Catholic schools which he replaced with modern secular (or non- denominational) schools and was the hero of Beethoven&#8217;s first major work, the Emperor Joeseph Cantata, in which he is hailed as &#8220;bringer of light&#8221; and &#8220;foe of darkness and superstition.&#8221; According to Maynard Solomon&#8217;s biography, Beethoven, the Illuminati paid Ludwig to write that bit of music propaganda for the von Hapsburg &#8220;Illuminated Monarch&#8221; (as he was often called). It almost makes one wonder if the von Hapsburgs are kingpins in some occult group at least two centuries old, as the Priorty books imply.<br/><br />
Of course, Holy Blood, Holy Grail includes genealogies which allege that the von Hapsburgs are descended from Jesus and Mary Magdalene. However, the connection is through Dagobert and the Merovingians, so if you would rather believe de Sede&#8217;s thesis, the von Hapsburgs are actually descended from ancient Hebrews and extraterrestrials from Sirius. Whichever theory you prefer, or even if you doubt both of them, it is interesting that the von Hapsburgs have held the honorary title of Kings of Jerusalem for nearly 800 years.<br/><br />
The current scion of the clan, Dr. Otto von Hapsburg, is President of the League for the United States of Europe, a group which has played a large role in creating the European parliament and is steadily working toward greater unity between the European nations. He is also a member of &#8211; hold your breath  the Bilderbergers, which gives him two odd links with Bernhard of the Netherlands. Prince Bernhard was the founder and prime mover behind the Bilderberger society, and the same Prince Bernhard is, according to the Baigent-Lincoln-Leigh genealogies, descended Merovingian kings and hence from either Jesus or those ancient astronauts from Sirius.<br/><br />
On the other hand, Dr. von Hapsburg is known as a fervent anti-Communist and is a Knight of Malta &#8211; i.e. an officer of the Sovereign Military Order of Malta (SMOM), the most right-wing of all Catholic secret societies.<br/><br />
Other known members of SMOM have included Franz von Papen (the man who persuaded President von Hindenberg to make Hitler the Chancellor of Germany), William Casey (the CIA chief who died during the Irangate hearings), General Richard Gehlen (Hitler&#8217;s Chief of Intelligence who later became director of covert operations in Soviet Russia for the CIA), General Alexander Haig, Alexandre de Marenches (former chief of French intelligence), William F. Buckley Jr., Clare Booth Luce (who was, of course, a Dame, rather than a Knight, of Malta), Licio Gelli (founder of the P2 conspiracy which laundered cocaine money for the CIA&#8217;s favorite Latin American dictators by way of the Cisalpine Overseas Bank whose board of directors included Vatican bank chief Bishop Paul Marcinkus), the late Roberto Calvi of Banco Ambrosiano, who co-owned the Cisalpine Bank and was so mysteriously found hanging from a bridge in London on June 18, 1982, and the late Michele Sindona, lawyer for the Mafia and manager of Vatican financial affairs in the U.S., who was convicted of 65 counts of bank fraud in New York, convicted of murdering a bank examiner in Rome, and died in prison while awaiting trial on further charges relating to the P2 bombings in Italy in the 1970s. (See Lernoux&#8217;s In Banks We Trust for details on P2, the CIA and the banking industry. See Covert Action Information Bulletin No. 25, Winter 1986 for more on SMOM and its role as Vatican secret police.) English journalist Gordon Thomas claims, in The Year of Armageddon, that the Knights of Malta serve as couriers between the Vatican and the CIA.<br/><br />
Lest the naive begin to think all this makes some kind of sense in terms of a rational paradigm involving Catholic and other conservative interests plotting to accomplish rational political-economic goals that seem desirable to them, every part of this jigsaw except the Knights of Malta is hostile to the Vatican and has often been officially condemned by the Vatican. The Illuminati, the Ordo Templi Orientis, the Hermetic Brotherhood of Light, P2, and the Priory of Sion are all included in the Vatican&#8217;s general condemnation (reiterated for over 200 years now) against all Freemasonic lodges. All of these occult offshoots of Masonry seem to include in their systems certain Hermetic and Sufic ideas that have been condemned as heresy by the Vatican, and the books I have summarized seem to demonstrate that all these secret societies wish to replace the Vatican with some form of mystic Christianity with distinctly Gnostic overtones.<br/><br />
Part 2 on the next installment&#8230;.<br/><br />
<u>__________________</u><br/><br />
Poetry&#8230; Last Installment of Master Hsu Yun<br/><br />
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<br/><br />
<br/><br />
<br/><br />
Clearing Your Heart of Obstacles<br/><br />
Since there&#8217;s no such thing as form<br/><br />
There can&#8217;t be image, either.<br/><br />
How then can obstacles arise?<br/><br />
Safe within this principle<br/><br />
Bodhidharma was secure.<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8211;	<br/><br />
Song of Walking Standing Sitting Lying<br/><br />
Walking in the mountains<br/><br />
You step through clouds at the tip of the ridge<br/><br />
And seen in the reflected light<br/><br />
The earth has not a speck of dust.<br/><br />
Standing in the mountains<br/><br />
You avoid the road of life and death<br/><br />
You can open your eyes and see a thousand saints<br/><br />
But they don&#8217;t turn to look at you.<br/><br />
Sitting in the mountains<br/><br />
You spend the whole long day like this<br/><br />
Sitting till you wear through the mat<br/><br />
No word of any teaching drops into your lap.<br/><br />
Lying in the mountains<br/><br />
You imagine you&#8217;ve a mule or horse beneath you.<br/><br />
You&#8217;ll get through. Master is an old man.<br/><br />
He knows the way by heart.<br/><br />
&#8212;&#8212;&#8212;&#8212;-	<br/><br />
Describing the Glorious Layman Lin Guangqian<br/><br />
From reciting Buddhist chants<br/><br />
He became a complete Buddha.<br/><br />
Whether moving or still, busy or resting,<br/><br />
There&#8217;s never the slightest variation.<br/><br />
He chants to the point where his heart is not scattered.<br/><br />
He is the Dharma King.<br/><br />
This means he presides over every creature on earth!<br/><br />
(Do you realize that this makes us all members of his family?)<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8211;<br/><br />
Floating on West Lake with the Truly Venerable Xi Tian Mu<br/><br />
Through this impenetrable fog<br/><br />
His mind surges confidently.<br/><br />
Who steers this boat?<br/><br />
His heart &#8211; clear as the Autumn water<br/><br />
His body &#8211; pure and undefiled as the white clouds.<br/><br />
Being with him is just like being immersed in the True Emptiness;<br/><br />
Why in my breast do I cling to the dross of worldly problems?<br/><br />
This trusted master has the Three Secret Powers.<br/><br />
Can I not, with him, roam the oceans and the heavens?<br/><br />
&#8212;&#8212;&#8212;&#8212;-<br/><br />
Traveling Mount Jun<br/><br />
&#8230; (a mountain in Hunan) which is in central China<br/><br />
and no where near the Indian border &#8230;<br/><br />
That year, the Indian border was opened&#8230;<br/><br />
That day, I was able to climb Mount Jun.<br/><br />
The clouds were clear and all the peaks exquisite<br/><br />
The forests, high and nestled in the shadows.<br/><br />
I called out and the echo of my voice startled a bird from its dreams.<br/><br />
The soughing of the pines became a song of Chan.<br/><br />
I came to a cave; and in the water floor of its hall<br/><br />
My heart became clear, reflecting both its heaven<br/><br />
And its earth.<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8211;	<br/><br />
On Living at Yun Yi Shi<br/><br />
(a place name which means &#8220;the stone moved by the clouds&#8221;)<br/><br />
I like it best when I&#8217;m living out in the open,<br/><br />
As in the old days when I&#8217;d forget the years were passing,<br/><br />
When I&#8217;d follow where fate led me.<br/><br />
I thought nothing could change me.<br/><br />
But the Pearl of the Heart works in such an exquisitely subtle way.<br/><br />
It fills you. .. makes you feel complete with Heaven&#8217;s Nature.<br/><br />
There&#8217;s no need to move.<br/><br />
Before the beginning of this senseless world<br/><br />
The clouds moved this fist of a stone right here<br/><br />
To this very place.<br/><br />
&#8212;&#8212;&#8212;&#8212;-<br/><br />
On Living in a Cave of Stone<br/><br />
A stone cave. That&#8217;s the ultimate in cleanliness and refinement. But live alone. Don&#8217;t concern yourself with the business of life. Get a round mat made of rushes. Take a meditation pose and sit.<br/><br />
Then, the body will become like just so many bubbles. The wheels of life will roll into timelessness. When you enter deepest meditation Your Inner Being will be wrapped in Being, Itself.<br/><br />
The great material world will vanish. How could those grains of sand remain?<br/><br />
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<br/><br />
<br/><br />
We bid a fond farewell to the Master Hsu Yun!&#8230; a note from a reader on this series:<br/><br />
Thanks for publishing the poems of Master Hsu &#8211; they&#8217;re much more accessible than most Zen (Ch&#8217;an) poems. Even so, I feel that there&#8217;s a layer of meaning hidden to those of us who can&#8217;t read the original as Chinese poetry often includes references to the basic symbols (radicals) which make up the characters. For example&#8230;<br/><br />
   The water and my mind have both settled down<br/><br />
   Into perfect stillness.<br/><br />
   Sun and moon shine bright in it.<br/><br />
&#8230;is wonderful taken at face value but the Chinese characters for &#8220;sun&#8221; (jih) and &#8220;moon&#8221; (yueh), when combined, make &#8220;ming&#8221; the character for both &#8220;bright&#8221; and &#8220;enlightenment&#8221;. Undoubtedly, Hsu intended the word &#8220;bright&#8221; to echo &#8220;sun and moon&#8221; and also to suggest &#8220;enlightenment&#8221;. I wish I knew more Chinese.<br/><br />
MC<br/><br />
<u>_____________</u><br/><br />
Gustave Moreau (Jason)<br/><br />
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		<title>Morgan Miller</title>
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		<pubDate>Fri, 03 Mar 2006 08:09:00 +0000</pubDate>
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		<description><![CDATA[On The Menu: Our New DJ&#8230; The Parachoial Links Article: Don&#8217;t Be Dopey Poetry: Mountain Living&#8230; Master Hsu Yun &#8212;&#8211; Mix Master Morgan M&#8230;. His show on Radio Free EarthRites is scheduled for 8:00pm PST (Pacific Standard Time) Left Coasty &#8230; <a href="http://www.earthrites.org/turfing/?p=3409">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>On The Menu:  <br/><br />
Our New DJ&#8230;<br/><br />
The Parachoial Links<br/><br />
Article: Don&#8217;t Be Dopey<br/><br />
Poetry: Mountain Living&#8230; Master Hsu Yun<br/><br />
&#8212;&#8211;<br/><br />
Mix Master Morgan M&#8230;.<br/><br />
<img width='150' height='200' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/fnb.jpg' alt='' />His show on Radio Free EarthRites is scheduled for 8:00pm PST (Pacific Standard Time) Left Coasty time of course&#8230;.<br/><br />
Well known man about town,  our Morgan is a man with a mission.  He brings the Surreal to your speaker thingies and deals a pounding 2 hours of warped sonics for your Aural Delight&#8230;<br/><br />
From Algerian-French music to the Stanford Marching Band, he has his fingers on the pulse of the modern sound&#8230;<br/><br />
So Listen or Lose it, it is the only show in town so choose it!<br/><br />
Please Join us tonight!<br/><br />
Talk later&#8230;.<br/><br />
Gwyllm<br/><br />
<u>______________</u><br/><br />
The Parochial Links&#8230;<br/><br />
<a href="http://www.satansoaps.com/soaps.htm">Satans&#8217; Soaps&#8230;</a><br/><br />
<a href="http://www.rubbernun.net/svms/">A Nun Story&#8230;</a><br/><br />
<a href="http://www.ananova.com/news/story/sm_1745462.html">Tycoon to build porn-free town</a><br/><br />
<a href="http://www.newscientist.com/article.ns?id=dn8781">March of the Mormon cricket cannibals</a><br/><br />
<u>____________</u><br/><br />
<a href="http://www.mirror.co.uk/news/tm_objectid=16762345&amp;method=full&amp;siteid=94762&amp;headline=don-t-be-dopey--name_page.html">DON&#8217;T BE DOPEY</a><br/><br />
Scientists say smoking cannabis DOESN&#8217;T lead to taking harder drugs<br/><br />
By Bob Roberts Deputy Political Editor<br/><br />
CLAIMS that cannabis use leads to harder drugs were yesterday dismissed as nonsense.<br/><br />
A report to MPs said most scientists rejected the idea that smoking dope encouraged people to try out Class A drugs like heroin and cocaine.<br/><br />
It said: &#8220;The gateway theory that the use of drugs like cannabis leads on to the use of harder drugs has little evidence to support it despite copious research.&#8221;<br/><br />
The report to the Commons Science Committee also questioned the whole system used to classify illegal drugs.<br/><br />
It said ministers&#8217; decisions to put drugs into Class A, B or C categories with different penalties were not based on scientific evidence.<br/><br />
The report said: &#8220;Drugs are not classified on the basis of a set of standards for the harm they cause. The criteria used have varied depending on the drug in question.&#8221;<br/><br />
The report said magic mushrooms were classified as a Class A drug despite little evidence they did much harm.<br/><br />
It said ecstasy was also a Class A drug for &#8220;unclear&#8221; reasons and despite evidence it was &#8220;several thousand times less dangerous than heroin&#8221;. Committee chairman Phil Willis said there were real questions about whether the classification system worked.<br/><br />
He said: &#8220;We want to see whether the system as it stands has a sound basis of evidence.<br/><br />
&#8220;We want to see whether it is evidence rather than political expediency that is driving decisions.&#8221;<br/><br />
The Home Office is also growing increasingly concerned the system does not work. In January Home Secretary Charles Clarke announced plans for a complete overhaul of the way drugs are categorised and prohibited.<br/><br />
Class A drugs which carry a seven-year penalty for possession include heroin, LSD, ecstasy, cocaine, crack and magic mushrooms.<br/><br />
Class B drugs are amphetamines and barbiturates carrying five years for possession. Class C drugs include cannabis, steroids, and the tranquillizer ketamine which carry two years for possession.<br/><br />
The report comes after a UN drugs agency warned this week of the rise of dance and sex drug methamphetamine, or crystal meth.<br/><br />
It warned it is more addictive than crack cocaine and is becoming a global problem.<br/><br />
The International Narcotics Control Board called on governments across the world to introduce tougher restrictions on chemicals used in the manufacture of the drug, which allows users to stay awake for days and increases sexual arousal.<br/><br />
London-based INCB president, Professor Hamid Ghodse said: &#8220;If I want to pick on one major drug problem pandemic today, it is methamphetamine.&#8221;<br/><br />
bob.roberts@mirror.co.uk<br/><br />
<u>____________</u><br/><br />
More Poetry from the Master Hsu Yun&#8230;<br/><br />
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<br/><br />
<br/><br />
<br/><br />
<br/><br />
A response to the Magnanimous Layman Fu Wen Min<br/><br />
The Buddha, The Reverend One of the World, ascended the Snowy Peak.<br/><br />
Whoever witnessed this?<br/><br />
Relying on the heartlessness of my sword<br/><br />
I went and cut off all my black hair.<br/><br />
Whatever the style, a surface appearance is essentially just that -<br/><br />
the outside of something.<br/><br />
Whatever the determination, a plan to perform any Dharma method is<br/><br />
essentially just that &#8211; an interior scheme.<br/><br />
Only the person who gets rid of within and without<br/><br />
Escapes from birth and death and ascends to eternity.<br/><br />
	<br/><br />
 &#8212;&#8212;&#8212;-	<br/><br />
Answering Layman Long Cheng Che who in accordance with instructions from Venerable Yin Guang to repair the barn of Lao Mountain asked me to go and live there<br/><br />
For a long time I&#8217;ve foolishly wanted<br/><br />
To be &#8220;an old man of the mountain.&#8221;<br/><br />
Heaven finally heard my wish<br/><br />
And was moved to let it come true.<br/><br />
But &#8220;finally&#8221; is too late.<br/><br />
I&#8217;m in the closing act of my years.<br/><br />
For this performance, I&#8217;ve got to defer to a younger actor.<br/><br />
My dear companion! We&#8217;ve rummaged through riverbanks<br/><br />
And combed the beaches of seas.<br/><br />
Yet from one page of Master Yin&#8217;s letter<br/><br />
You&#8217;ve managed to create an ever-bubbling spring.<br/><br />
A tiny stream of precious hope that will flow on forever.<br/><br />
&#8212;&#8212;&#8212;<br/><br />
Six Poems on Living in the Mountains<br/><br />
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<br/><br />
<br/><br />
1.<br/><br />
I&#8217;ve got a little picture in my mind of a clean and quiet place.<br/><br />
Everywhere you look it&#8217;s completely natural.<br/><br />
The house is made of plaited rushes.<br/><br />
There&#8217;s a good half-acre for growing tubers and flowers.<br/><br />
Beautiful birds perch on cliffs<br/><br />
That encase a few clouds that hang around green peaks.<br/><br />
The world&#8217;s red dust won&#8217;t be able to get up here.<br/><br />
Simple elegance is better than saintliness or spirituality.<br/><br />
2.<br/><br />
Can joy be found in the mountains?<br/><br />
Let me tell you. There&#8217;s more joy in the mountains<br/><br />
Than anywhere else.<br/><br />
Pines and bamboos perform sacred chants.<br/><br />
The songs of Sheng flutes are played by birds.<br/><br />
In the trees, monkeys climb for fruit.<br/><br />
In the ponds, ducks cavort with lotus lilies.<br/><br />
This escape from the ordinary world<br/><br />
Month by month and year by year<br/><br />
Eliminates the hindrances to Enlightenment.<br/><br />
3.<br/><br />
Don&#8217;t try to stand tall in the courtyards of fame.<br/><br />
In the mountains such dreams fade away.<br/><br />
Your body stands on its own when it&#8217;s up with the clouds.<br/><br />
Your heart pulls away from worldly attachments.<br/><br />
The moon that I love clears a path through the pines<br/><br />
And guides a stream right to the bamboo gate.<br/><br />
Naturally, this is nothing short of amazing.<br/><br />
How could you disparage it&#8230; or ever tire of the sight?<br/><br />
4.<br/><br />
In the mountains there&#8217;s nothing at all which prohibits<br/><br />
Dreams of cooking millet during afternoon naps.<br/><br />
If you&#8217;re lazy by nature, you won&#8217;t brood about problems.<br/><br />
You&#8217;ll make light of the body and won&#8217;t fear the cold.<br/><br />
Chrysanthemums grow by the three ancient paths.<br/><br />
A few planted plum trees make the whole yard fragrant.<br/><br />
Engagements are blessedly short.<br/><br />
Leisure is blessedly long.<br/><br />
5.<br/><br />
Just wake up from an afternoon nap in a grass hut.<br/><br />
Drag a walking stick and let it bounce free and easy.<br/><br />
Lean on a rock and watch the clouds rise.<br/><br />
Listen to the pine saplings and hear the sound of waves.<br/><br />
When the forest is dense, no guests pass by.<br/><br />
When the roads are dangerous, they&#8217;re only used for gathering firewood.<br/><br />
The place is so pristine and cool<br/><br />
How could it fail to quench my mind&#8217;s furnace of cares?<br/><br />
6.<br/><br />
People complain of a hard life in the mountains.<br/><br />
I don&#8217;t think it&#8217;s much different from the hardships of anywhere else.<br/><br />
A clay oven burning birch twigs,<br/><br />
A stone cauldron boiling wild sprouts.<br/><br />
It seems that you&#8217;ve only just picked the chrysanthemums<br/><br />
That grow in the three months of autumn<br/><br />
When it&#8217;s time to view the flowers of March.<br/><br />
Pity more the moon that night after night<br/><br />
Is forced to entertain society.<br/><br />
&#8212;&#8212;&#8212;&#8212;-<br/><br />
Chant of the Heart&#8217;s Impression<br/><br />
This is an exquisite truth:<br/><br />
Saints and ordinary folks are the same from the start.<br/><br />
Eventually there&#8217;s a difference between them.<br/><br />
You don&#8217;t borrow string when you&#8217;ve got a good strong rope.<br/><br />
Every Dharma is known in the heart.<br/><br />
After the rain, the mountain color intensifies.<br/><br />
Once you become familiar with the design of fate&#8217;s illusions<br/><br />
Your ink slab will contain all of life and death.<br/><br />
&#8212;&#8212;&#8212;&#8211;<br/><br />
<img width='239' height='358' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/image3a.jpg' alt='' /><br/><br />
<br/><br />
Search for Truth<br/><br />
1.<br/><br />
Experience Chan! It&#8217;s not mysterious.<br/><br />
As I see it, it boils down to cause and effect.<br/><br />
Outside the mind there is no Dharma<br/><br />
So how can anybody speak of a heaven beyond?<br/><br />
2.<br/><br />
Experience Chan! It&#8217;s not a field of learning.<br/><br />
Learning adds things that can be researched and discussed.<br/><br />
The feel of impressions can&#8217;t be communicated.<br/><br />
Enlightenment is the only medium of transmission.<br/><br />
3.<br/><br />
Experience Chan! It&#8217;s not a lot of questions.<br/><br />
Too many questions is the Chan disease.<br/><br />
The best way is just to observe the noise of the world.<br/><br />
The answer to your questions? Ask your own heart.<br/><br />
4.<br/><br />
Experience Chan! It&#8217;s not the teachings of disciples.<br/><br />
Such speakers are guests from outside the gate.<br/><br />
The Chan which you are hankering to speak about<br/><br />
only talks about turtles turning into fish.<br/><br />
5.<br/><br />
Experience Chan! It can&#8217;t be described.<br/><br />
When you describe it you miss the point.<br/><br />
When you discover that your proofs are without substance<br/><br />
You&#8217;ll realize that words are nothing but dust.<br/><br />
6.<br/><br />
Experience Chan! It&#8217;s experiencing your own nature!<br/><br />
Going with the flow everywhere and always.<br/><br />
When you don&#8217;t fake it and waste time trying to rub and polish it,<br/><br />
Your Original Self will always shine through brighter than bright.<br/><br />
7.<br/><br />
Experience Chan! It&#8217;s like harvesting treasures.<br/><br />
But donate them to others. You won&#8217;t need them.<br/><br />
Suddenly everything will appear before you,<br/><br />
Altogether complete and altogether done.<br/><br />
8.<br/><br />
Experience Chan! Become a follower who when accepted<br/><br />
Learns how to give up his life and his death.<br/><br />
Grasping this carefully he comes to see clearly.<br/><br />
And then he laughs till he topples the Cold Mountain ascetics.<br/><br />
9.<br/><br />
Experience Chan! It&#8217;ll require great skepticism;<br/><br />
But great skepticism blocks those detours on the road.<br/><br />
Jump off the lofty peaks of mystery.<br/><br />
Turn your heaven and earth inside out.<br/><br />
10.<br/><br />
Experience Chan! Ignore that superstitious nonsense<br/><br />
That makes some claim that they&#8217;ve attained Chan.<br/><br />
Foolish beliefs are those of the not-yet-awakened.<br/><br />
And they&#8217;re the ones who most need the experience of Chan!<br/><br />
11.<br/><br />
Experience Chan! There&#8217;s neither distance nor intimacy.<br/><br />
Observation is like a family treasure.<br/><br />
Whether with eyes, ears, body, nose, or tongue -<br/><br />
It&#8217;s hard to say which is the most amazing to use.<br/><br />
12.<br/><br />
Experience Chan! There&#8217;s no class distinction.<br/><br />
The one who bows and the one who is bowed to are a Buddha unit.<br/><br />
The yoke and its lash are tied to each other.<br/><br />
Isn&#8217;t this our first principle&#8230; the one we should most observe?<br/><br />
&#8212;&#8212;&#8212;&#8212;	<br/><br />
<img width='288' height='202' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/image1-4in.jpg' alt='' /><br/><br />
<br/><br />
Mountain Living<br/><br />
Mountain living! There&#8217;s deep meaning here!<br/><br />
A place where your spirits open up without limit.<br/><br />
Lean on a pine trunk for your pillow.<br/><br />
Wake from your nap and make yourself some tea.<br/><br />
Mountain living! No guests arriving!<br/><br />
The path through the bamboo grove is locked in smoke and mist.<br/><br />
Near the front door a clear brook flows<br/><br />
The wind carries small flowers on the water.<br/><br />
Mountain living! Spring comes so early.<br/><br />
Plum blossoms are everywhere you look.<br/><br />
Their subtle fragrance captures the attention of your nose.<br/><br />
See or smell the slanting branch just outside the window.<br/><br />
<u>_________</u><br/><br />
<img width='288' height='284' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/image5.jpg' alt='' /></p>
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		<title>Continuing with Master Hsu&#8217;s works&#8230;</title>
		<link>http://www.earthrites.org/turfing/?p=3408</link>
		<comments>http://www.earthrites.org/turfing/?p=3408#comments</comments>
		<pubDate>Wed, 01 Mar 2006 08:09:26 +0000</pubDate>
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		<description><![CDATA[I recieved the first 5 shows of the &#8220;A through Z&#8221; Radio show, from our next DJ, Morgan. We will be putting the first one on Friday if yours truly gets it together. The plot goes like this. Each show &#8230; <a href="http://www.earthrites.org/turfing/?p=3408">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>I recieved the first 5 shows of the &#8220;A through Z&#8221; Radio show, from our next DJ, Morgan.  We will be putting the first one on Friday if yours truly gets it together.  The plot goes like this.  Each show is 26 songs long, going through the Alphabet&#8230; a clever device, no?  The music is fun, all over the place from Billy Bragg to Amadou &amp;amp; Mariam, back over to Tuareg, Gil Scott Heron&#8230;. Yep,  Eclectic!  Morgan has turned me on to some great stuff over the years.  I hope you will enjoy it as much as I do&#8230;<br/><br />
I will alert you again tomorrow on this.  Please give it a go, thanks.<br/><br />
On The Menu:<br/><br />
The Links&#8230;<br/><br />
The Quotes&#8230;<br/><br />
The Article: Meaning and Experience<br/><br />
Poetry by Master Hsu&#8230;.<br/><br />
More tomorrow!<br/><br />
Gwyllm<br/><br />
<img width='287' height='475' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/aaa.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
<br/><br />
<br/><br />
The Links:<br/><br />
<a href="http://www.youtube.com/p.swf?video_id=NT02C-ondcU&amp;eurl=http%3A//www.cruel.com/discuss/viewTopic.php/246336&amp;iurl=http%3A//static10.youtube.com/vi/NT02C-ondcU/2.jpg">What have they done with Albert?</a><br/><br />
<a href="http://web.media.mit.edu/~monster/blendie/">Blendie&#8230;</a> <br/><br />
<a href="http://www.local6.com/news/7539033/detail.html">&#8216;Curtain&#8217; Of 2 Million Bees Swarm Fla. House</a><br/><br />
<a href="http://www.iht.com/articles/2006/02/27/news/journal.php"> In France, a meal of intolerance</a><br/><br />
<u>__________</u><br/><br />
The Quotes:<br/><br />
&#8220;If the world should blow itself up, the last audible voice would be that of an expert saying it can&#8217;t be done.&#8221;<br/><br />
&#8220;Politicians are the same all over. They promise to build a bridge even where there is no river.&#8221;<br/><br />
&#8220;There&#8217;s only one way to have a happy marriage and as soon as I learn what it is I&#8217;ll get married again.&#8221;<br/><br />
&#8220;The really frightening thing about middle age is that you know you&#8217;ll grow out of it.&#8221;<br/><br />
&#8220;The wisdom of the wise, and the experience of ages, may be preserved by quotation.&#8221;<br/><br />
&#8220;The hardest thing in the world to understand is the income tax.&#8221;<br/><br />
&#8220;A billion here, a billion there, pretty soon it adds up to real money.&#8221;<br/><br />
&#8220;I have lost friends, some by death&#8230; others through sheer inability to cross the street.&#8221;<br/><br />
&#8220;Nobody knows the age of the human race, but everybody agrees that it is old enough to know better.&#8221;<br/><br />
&#8220;The most remarkable thing about my mother is that for thirty years she served the family nothing but leftovers. The original meal has never been found.&#8221;<br/><br />
&#8220;Art is making something out of nothing and selling it.&#8221;<br/><br />
<u>__________</u><br/><br />
<img width='370' height='400' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/The20Rosebud20Garden20of20Girls-June201868.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
<a href="http://www.futurehi.net/archives/000795.html">Meaning and Experience</a><br/><br />
In those subtle moments we sometimes drift into, when time slips away and life stands silent and majestic, words cease to spill from our mouths or even bubble up from that source within. The warming wholeness ensues at the sheer experience of it all: we marvel at the vast beautiful complexity of creation rolling around and within us. It&#8217;s likely that every human has experienced this feeling at least once in some form. It almost seems hardwired, like a key back into the garden.<br/><br />
Yet humans in general spend far too much time looking for meaning in the roiling chaos of life. Everything must have context: what she said, what he did, political motivations, religious tendencies, creation, destruction, everything. Do you think bacteria want to know why they&#8217;re being constantly attacked with antibiotics? Does the rock ponder the meaning of it&#8217;s own demise through the grinding of nature? Are families of gazelle trying to comprehend why their child was eaten by a lion? No. It all just happens. It&#8217;s all experienced openly and completely without superimposed abstractions, thanks in large part to a diminished forebrain.<br/><br />
Meaning gives us, well&#8230; meaning. It&#8217;s a uniquely human creation evolved in the interface between self-awareness and language. Self-awareness establishes the fundamental awareness of the Other. There is me and she. Me and this computer. Me and the myriad of creation that I contend with. Animals may instinctively defend themselves and follow the rules of biosurvival, but self-preservation is not self-awareness. Language creates the representational overlay we apply to experience. It provides a shared code within which we can define the objects of our world, co-process and collaborate on various projects, theories and algorithms about the perceived patterns of nature, and by which we can share our experiences through the common syntax. The early childhood rites of language acquisition lay the foundation of our quest for personal meaning. What does &#8220;cat&#8221; or &#8220;biology&#8221; mean&#8221;? What about &#8220;Honesty&#8221;? &#8220;Love?&#8221; &#8220;Hate?&#8221; &#8220;Thermonuclear&#8221;? What does it mean when birds flock together at sunset over the water? Why did she say that? Why am I here?<br/><br />
Meaning is a complex expression of the perception of pattern &#8211; the perception of pattern mixed with emotional content. Meaning is almost always a form of emotion. Science functions best when it&#8217;s removed from meaning. Just the facts of observation. Magick functions best when it&#8217;s embedded deeply within the folds of meaning, of emotion. The clinical poles might be psychopath and schizophrenic, respectively. A life without meaning is empty and free of consequence. A life overwhelmed by meaning is one incapable of dealing with the diverse and immediate mechanisms of the competitive world.<br/><br />
For most of us, meaning arises from knowledge and experience. Observe the open flame and note it&#8217;s brilliance. Touch the flame and feel the burn. Understand that touching the flame brings pain, and then devise ways to avoid touching flame in other situations. We perceive the pattern, understand it&#8217;s immediate relationship to us, then go about running various relevant scenarios and predicting their outcome. Add emotion and meaning and then wonder &#8220;why would mother have allowed me to touch the flame? Doesn&#8217;t she love me?&#8221;. Experience, pattern, prediction, meaning. Touching fire is how my heart feels when I see her. Do you see the layers of abstraction from the initial experience? In some ways it&#8217;s a richer, more complex experience of the thing being experienced. Who knew a simple sunset could evoke memories of childhood? Yet in other ways this relentless quest for meaning distracts us from the experience itself. We get caught up in the abstractions, lost in the maps. Strip away meaning and language and the heavenly kingdom begins to reveal itself to the phenomenal perceptual machine called the human brain.<br/><br />
Yeah, those subtle moments we sometimes drift into&#8230; Pure experience and overwhelming meaning. Impossible meaning. Meaning that exceeds the ability of our language to describe it in any truly approximate way. Such experiences often send one into wild theologizing, wanton philosophizing, or revolutionary mathematical incantations. Indeed, this is the gnostic foundation of inspiration. It&#8217;s the ingression of godhead into the humble ways of humanity. Yet it&#8217;s never as common or available as we&#8217;d like. The best paths to such hyper-perception will seek the obliteration of language and self-reference coupled with an aggressive will to experience the fullness of life. Meditation and extreme sports? Sure! Yoga and raving? You bet! Science and magick? Exactly. <br/><br />
<u>__________</u><br/><br />
Master Hsu Poems&#8230;<br/><br />
<img width='243' height='375' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/hsuyun1.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
Meeting Tang Yousheng<br/><br />
Twenty-one years old and from my village, yet!<br/><br />
So bright and filled with fresh ideas.<br/><br />
No wonder you gained such a high post in Tenchong.<br/><br />
I seemed ancient when I came to Chan.<br/><br />
We simmered tea and talked and talked<br/><br />
Coming up with one great line after another.<br/><br />
We hung up a lamp and read old poems.<br/><br />
I only just met you and yet I knew you all my life.<br/><br />
All night long we talked in an adventure<br/><br />
That continued until dawn. Then we parted.<br/><br />
I&#8217;m back on South Dian Road now<br/><br />
With my old companions, the sighing wind and bright moon.<br/><br />
The night sky is as lovely and charming as ever.<br/><br />
The stars are all there, but something&#8217;s wrong.<br/><br />
Something is missing from the night&#8217;s beauty.<br/><br />
&#8212;&#8212;&#8212;-<br/><br />
Mirror Pond on Mount Taibo in Shanxi<br/><br />
The water and my mind have both settled down<br/><br />
Into perfect stillness.<br/><br />
Sun and moon shine bright in it.<br/><br />
At night I see in the surface<br/><br />
The enormous face of my old familiar moon.<br/><br />
I don&#8217;t think you&#8217;ve ever met the source of this reflection.<br/><br />
All shrillness fades into the sound of silence.<br/><br />
But now and then a puff of mist floats across the mirror.<br/><br />
It confuses me a little<br/><br />
But not enough to make me forget to forget my cares.<br/><br />
&#8212;&#8212;	<br/><br />
Clouds and Mist (a rare sight) on the Gansu Road<br/><br />
Cold smoke lingers like fog around a single lit house.<br/><br />
Like a lonely star the house rises up out of the cloud.<br/><br />
The ground is red like the inside of a fish&#8217;s cheeks.<br/><br />
The mountains dark blue like a spiral conch&#8217;s flared headdress.<br/><br />
Around half the pond grow poet Tao Qian&#8217;s willows<br/><br />
And every ten miles stands one of Lord Xie Lingyun&#8217;s pavilions.<br/><br />
To say Hello and Goodbye to such congenial and famous guests<br/><br />
Takes my breath away! Gives me a heady feeling<br/><br />
That&#8217;s pretty hard to match.<br/><br />
After the Rain, Climbing a Tall Building to View the Mountains<br/><br />
It was just clearing after the rain of the night before<br/><br />
Mossy traces were on the steps.<br/><br />
I didn&#8217;t climb the building thinking about writing a poem.<br/><br />
This poet&#8217;s fest doesn&#8217;t need any wine warming.<br/><br />
Just open the window, the mountain range will come in.<br/><br />
Before the eye, the village, drenched in smoke,<br/><br />
Will materialize.<br/><br />
I write now and see it as I saw it then -<br/><br />
The mountains and the sea -<br/><br />
Viewing it in detail<br/><br />
Like a painted picture.<br/><br />
&#8212;&#8211;	<br/><br />
Hearing the Bell at Ge Jiang Shan Temple &#8211; between the river and the mountains<br/><br />
Heaven turns so slowly and gently, it tolerates my age.<br/><br />
Without mercy, days and months advance to cut off my time.<br/><br />
I return to my cave in the mountain, but the trees are all gone.<br/><br />
I look down on the river and all I see are meandering curves.<br/><br />
The sun is captured in a cage of delicate clouds.<br/><br />
I listen to the wind.<br/><br />
Suddenly I hear the Temple Bell!<br/><br />
The sound comes washing over me,<br/><br />
Waking me from the dusty labor of my thoughts.<br/><br />
And distant heaven opens wider and wider to me.<br/><br />
	<br/><br />
Outside a Mountain Temple resting at noon in a grove of bamboo<br/><br />
A summer day can seem as long as a year.<br/><br />
Mountain people know this.<br/><br />
I had forgottten it.<br/><br />
Because I&#8217;m simple and not very foresighted<br/><br />
I had destroyed my life&#8217;s half-way house.<br/><br />
This mountain pavilion was not a rest house for strangers.<br/><br />
Yet, a bamboo screen is as good for privacy as a ceramic screen.<br/><br />
I was just getting comfortable and had pulled out my pen<br/><br />
When I suddenly realized I was looking up at stars.<br/><br />
&#8212;&#8212;-<br/><br />
Fa Jie Temple, Reliving an Ancient Practice<br/><br />
Slowly, one step at a time, I walk back and forth<br/><br />
As the smoke and low clouds on all four sides dissipate<br/><br />
Revealing my audience to me.<br/><br />
The pines so tall, the cranes sit and nest in them.<br/><br />
The old, half-hidden caves.<br/><br />
The hushed rustlings of the mountain reward my heart.<br/><br />
Sounds come to my ears like gentle, pulsing waves of applause.<br/><br />
That Worthy One who used to be here&#8230;<br/><br />
Where has he gone?<br/><br />
Since his seat is empty,<br/><br />
I sit on his discourse ledge and pretend awhile longer.<br/><br />
<u>___________</u><br/><br />
<img width='293' height='400' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Hypatia201867.jpg' alt='' /></p>
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		<title>Poems on the Oxherding series, by Master Hsu Yun</title>
		<link>http://www.earthrites.org/turfing/?p=3407</link>
		<comments>http://www.earthrites.org/turfing/?p=3407#comments</comments>
		<pubDate>Wed, 01 Mar 2006 08:01:00 +0000</pubDate>
		<dc:creator>admin</dc:creator>
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		<description><![CDATA[On the Music Box: Pink Martini/Hang on Little Tomato! Today begins a series of entries revolving around Master Hsu Yun. On The Menu: The Links&#8230; Article: Lin Yutang&#8217;s translation of the Chuang-tzu: an Excerpt (Joined Toes) Poems on the Oxherding &#8230; <a href="http://www.earthrites.org/turfing/?p=3407">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>On the Music Box: Pink Martini/Hang on Little Tomato!<br/><br />
<img width='325' height='320' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/shangai.jpg' alt='' /><br/><br />
<br/><br />
Today begins a series of entries revolving around Master Hsu Yun.  <br/><br />
On The Menu:<br/><br />
The Links&#8230;<br/><br />
Article: Lin Yutang&#8217;s translation of the Chuang-tzu: an Excerpt (Joined Toes)<br/><br />
Poems on the Oxherding series, by Master Hsu Yun<br/><br />
Busy Days. An Absinthe kinda evening&#8230; We have been working at 2 different sites. not enough hours, yeoow!<br/><br />
New shows soon for the Radio, we are bringing in a Guest DJ&#8230;. 8o) <br/><br />
More Poetry coming to Earthrites&#8230; Will be publishing on the Poetry page.<br/><br />
Talk Later,<br/><br />
G <br/><br />
<u>_________________________</u><br/><br />
The Links:<br/><br />
<a href="http://videobomb.com/posts/show/830">Freak Out!</a><br/><br />
<a href="http://encyclopodia.sourceforge.net/en/index.html">Something useful for those annoying IPOD thingies&#8230;</a><br/><br />
<a href="http://www.al.com/unseen/">Negatives to positives&#8230;  Civil Rights photos..</a><br/><br />
<a href="http://www.defensetech.org/archives/002199.html">Strange Times&#8230;. Be Mickey Mouse&#8217;s Spy</a><br/><br />
<u>_____________</u><br/><br />
Lin Yutang&#8217;s translation of the Chuang-tzu: an Excerpt<br/><br />
<img width='246' height='342' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/landscape11.jpg' alt='' />Joined Toes<br/><br />
Joined toes and extra fingers seem to come from nature, yet, functionally speaking they are superfluous. Goiters and tumors seem to come from the body, yet in their nature, they are superfluous. And (similarly), to have many extraneous doctrines of charity and duty and regard them in practice as parts of a man&#8217;s natural sentiments is not the true way of Tao. For just as joined toes are but useless lumps of flesh, and extra fingers but useless growths, so are the many artificial developments of the natural sentiments of men and the extravagances of charitable and dutiful conduct but so many superfluous uses of intelligence. People with superfluous keenness of vision put into confusion the five colors, lose themselves in the forms and designs, and in the distinctions of greens and yellows for sacrificial robcs. Is this not so? Of such was Li Chu (the clear-sighted). People with superfluous keenness of hearing put into confusion the five notes, exaggerate the tonic differences of the six pitch-pipes, and the various timbres of metal, stone, silk, and bamboo of the Huang-chung, and the Ta-lu.  Is this not so? Of such was Shih K&#8217;uang (the music master). People who abnormally develop charity exalt virtue and suppress nature in order to gain a reputation, make the world noisy with their discussions and cause it to follow impractical doctrines. Is this not so? Of such were Tseng and Shih.  People who commit excess in arguments, like piling up bricks and making knots, analyzing and inquiring into the distinctions of hard and white, identities and differences, wear themselves out over mere vain, useless terms. Is this not so? Of such were Yang and Mo. All these are superfluous and devious growths of knowledge and are not the correct guide for the world. He who would be the ultimate guide never loses sight of the inner nature of life. Therefore with him, the united is not like joined toes, the separated is not like extra fingers, what is long is not considered as excess, and what is short is not regarded as wanting. For duck&#8217;s legs, though short, cannot be lengthened without dismay to the duck, and a crane&#8217;s legs, though long, cannot be shortened without misery to the crane. That which is long in nature must not be cut off, and that which is short in nature must not be lengthened. Thus will all sorrow be avoided. I suppose charity and duty are surely not included in human nature. You see how many worries and dismays the charitable man has! Besides, divide your joined toes and you will howl: bite off your extra finger and you will scream. In the one case, there is too much, and in the other too little; but the worries and dismays are the same. Now the charitable men of the present age go about with a look of concern sorrowing over the ills of the age, while the non-charitable let loose the desire of their nature in their greed after position and wealth. Therefore I Suppose charity and duty are not included in human nature. <br/><br />
Yet from the time of the Three Dynasties downwards what a commotion has been raised about them! Moreover, those who rely upon the arc, the line, compasses, and the square to make correct forms injure the natural constitution of things Those who use cords to bind and glue to piece together interfere with the natural character of things. Those who seek to satisfy the mind of man by hampering it with ceremonies and music and affecting charity and devotion have lost their original nature. There is an original nature in things. Things in their original nature are curved without the help of arcs, straight without lines, round without compasses, and rectangular without squares; they are joined together without glue. and hold together without cords. In this manner all things live and grow from an inner urge and none can tell how they come to do so. They all have a place in the scheme of things and none can tell how they come to have their proper place. From time immemorial this has always been so, and it may not be tampered with. Why then should the doctrines of charity and duty continue to remain like so much glue or cords, in the domain of Tao and virtue, to give rise to confusion and doubt among mankind? Now the lesser doubts change man&#8217;s purpose, and the greater doubts change man&#8217;s nature. How do we know this? Ever since the time when Shun made a bid for charity and duty and threw the world into confusion, men have run about and exhausted themselves in the pursuit thereof. Is it not then charity and duty which have changed the nature of man<br/><br />
Therefore I have tried to show that from the time of the Three Dynasties onwards, there is not one who has not changed his nature through certain external things. If a common man, he will die for gain. If a scholar, he will die for fame. If a ruler of a township, he will die for his ancestral honors. If a Sage, he will die for the world. The pursuits and ambitions of these men differ, but the injury to their nature resulting in the sacrifice of their lives is the same. Tsang and Ku were shepherds, and both lost their sheep. On inquiry it appeared that Tsang had been engaged in reading with a shepherd&#8217;s stick under his arm, while Ku had gone to take part in some trials of strength. Their pursuits were different, but the result in each case was the loss of the sheep. Po Yi died for fame at the foot of Mount Shouyang.  Robber Cheh died for gain on the Mount Tungling. They died for different reasons, but the injury to their lives and nature was in each case the same. Why then must we applaud the former and blame the latter? All men die for something, and yet if a man dies for charity and duty the world calls him a gentleman; but if he dies for gain, the world calls him a low fellow. The dying being the same, one is nevertheless called a gentleman and the other called a low character. But in point of injury to their lives and nature, Robber Cheh was just another Po Yi. Of what use then is the distinction of &#8216;gentleman&#8217; and &#8216;low fellow&#8217; between them? Besides, were a man to apply himself to charity and duty until he were the equal of Tseng or Shih, I would not call it good. Or to savors, until he were the equal of Shu Erh (famous cook), I would not call it good. Or to sound, until he were the equal of Shih K&#8217;uang, I would not call it good. Or to colors, until he were the equal of Li Chu, I would not call it good. What I call good is not what is meant by charity and duty, but taking good care of virtue. And what I call good is not the so-called charity and duty, but following the nature of life. What I call good at hearing is not hearing others but hearing oneself. What I call good at vision is not seeing others but seeing oneself. For a man who sees not himself but others, or takes possession not of himself but of others, possessing only what others possess and possessing not his own self, does what pleases others instead of pleasing his own nature. Now one who pleases others, instead of pleasing one&#8217;s own nature, whether he be Robber Cheh or Po Yi, is just another one gone astray. Conscious of my own deficiencies in regard to Tao, I do not venture to practise the principles of charity and duty on the one hand, nor to lead the life of extravagance on the other.<br/><br />
<u>__________</u><br/><br />
Poems on the Oxherding series, by Master Hsu Yun<br/><br />
<img width='170' height='231' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/photo_hsu_yuan.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
1. Pushing Aside the Grass to Look for the Ox<br/><br />
Wanting to break through to Emptiness with my white cudgel<br/><br />
I cried out louder than the bellowing Ox, mooing through my senses.<br/><br />
I followed mountain and stream searching for the Ox, seeking it everywhere.<br/><br />
But I couldnt tell in which direction it had gone&#8230; west?&#8230; or east?<br/><br />
2. Suddenly Seeing Tracks<br/><br />
On I searched&#8230; into the mountains and along the river banks.<br/><br />
But in every direction I went, I went in vain.<br/><br />
Who would have suspected that it was right where I stood;<br/><br />
That I needed only nod my head and my true Self would appear before me.<br/><br />
3. Seeing the Ox<br/><br />
Its wild nature is now calmed in lazy sleep.<br/><br />
By the stream, under the trees, crushing the blades of dew laden grass<br/><br />
The Ox sleeps without a care.<br/><br />
At last I have found it&#8230; there with its great head and horns.<br/><br />
4. Piercing the Oxs Nose<br/><br />
I rush forward and pierce the Oxs nose!<br/><br />
It wildly jerks and jumps<br/><br />
But I feed it when it is hungry and give it water when it thirsts.<br/><br />
Then I allow the Oxherding Boy to take care of it.<br/><br />
5. Training the Ox<br/><br />
I have supported you with great care for many years<br/><br />
And you plow &#8211; not mud and water, but clouds!<br/><br />
From dawn until dusk, the natural grass sustains you<br/><br />
And you keep your master company by sleeping out of doors.<br/><br />
6. Returning Home Riding the Ox<br/><br />
What place in these cloudy mountains is not my home?<br/><br />
Theres greenery everywhere &#8211; so lush its hard to tell<br/><br />
Crops from wild grasses. I dont intrude on planted fields.<br/><br />
 <br/><br />
I ride the Ox and let him graze along the roadside.<br/><br />
7. Keeping the Person Because of the Ox<br/><br />
I went from the city to the edge of the sea<br/><br />
I returned riding backwards in a white ox wagon.<br/><br />
Into this painted hall comes a spinning red wheel.<br/><br />
The New Bride finally arrives, and from my own house!<br/><br />
8. The Bride and the Ox are Forgotten<br/><br />
I remember the old days as I brush out dead ashes from the cold stove.<br/><br />
Silently, without a trace, I pace back and forth for no reason.<br/><br />
But today the ice is broken by a plum blossom!<br/><br />
A tiger roars, a dragon growls, and all the creatures of the universe surround me.<br/><br />
9. Returning to the Origin and the Essence<br/><br />
Every thing and every creature under the sun has its own nature.<br/><br />
Hasnt this knowledge been passed down through generations?<br/><br />
When the Ox suddenly roars like a lion<br/><br />
Everything in the universe reveals such infinite variety.<br/><br />
10. Coming Home with Folded Hands<br/><br />
How wide are the horizons of the spinning earth!<br/><br />
The moonlight leads the tides and the suns light will not be confined<br/><br />
Within the net of heaven. But in the end all things return to the One.<br/><br />
The deaf and dumb, the crippled and deformed are all restored to the Ones Perfection.<br/><br />
11. The Concluding Song<br/><br />
In the beginning there was nothing, nor was anything lacking.<br/><br />
 The paper was blank. We pick up the paint brush and create the scene&#8230;<br/><br />
 The landscape, the wind whipping water into waves.<br/><br />
Everything depends upon the stroke of our brush.<br/><br />
 <br/><br />
Our Ox lets the good earth lead it,<br/><br />
 Just as our brush allows our hand to move it.<br/><br />
 Take any direction, roam the world to its farthest edge.<br/><br />
 All comes back to where it started&#8230; to blessed Emptiness. <br/><br />
<u>___________</u><br/><br />
<img width='252' height='310' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/xy10.jpg' alt='' />Venerable Master Hsu Yun (Traditional Chinese: &amp;#34395;&amp;#38642;&amp;#22823;&amp;#24107;, Simplified Chinese: &amp;#34394;&amp;#20113;, Pinyin: X&amp;#363; Yún Da Shi, &#8220;empty cloud&#8221;) (1840-1959) was a renowned Ch&#8217;an master and one of the most influential Buddhist teachers of the 19th and 20th centuries. Although many aspects of his life (particularly his great longevity) are disputed by historians and Zen scholars, this article attempts to give an accurate biography, based largely on his own writings and those of his colleagues and successors in Dharma.</p>
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		<title>God and Warrior Queen&#8230;</title>
		<link>http://www.earthrites.org/turfing/?p=3406</link>
		<comments>http://www.earthrites.org/turfing/?p=3406#comments</comments>
		<pubDate>Tue, 28 Feb 2006 08:01:00 +0000</pubDate>
		<dc:creator>admin</dc:creator>
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		<description><![CDATA[Two of my favourite subjects, Manannan of the Waves, and Boudica (Boudicea/Boudicca) of the flashing chariot wheels. A mixture of the Gods and Strong Women for this one. Not great volumes, but to the point. It was said that Manannan &#8230; <a href="http://www.earthrites.org/turfing/?p=3406">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>Two of my favourite subjects, Manannan of the Waves, and Boudica (Boudicea/Boudicca) of the flashing chariot wheels.  A mixture of the Gods and Strong Women for this one.  Not great volumes, but to the point.  It was said that Manannan delighted on interactions with mortals.  I can believe it, reading the stories and finding the humor lurking around every wave&#8230; <br/><br />
Boudica reminds me that the Ancestresses were not afraid to fight along, and to lead the warriors into battle.  The Romans were routed by these fierce women and men, the women only subdued later by church and a redirecting of figuring family lines. (Picts were still figuring descent by Mother in the 9th Century in Scotland!)<br/><br />
On that note, I hope to bring more tales along these lines to Turfing.<br/><br />
With Blessings,<br/><br />
Gwyllm<br/><br />
<img width='298' height='300' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/mocha-crackle-women.JPG' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
<br/><br />
<u>_________</u><br/><br />
<a href="http://www.manannan.net/library/Lady%20Gregory/Manannan%20at%20Play.htm">Manannan at Play</a><br/><br />
 AND it was he went playing tricks through Ireland a long time after that again, the time he got the name of ODonnells Kern. And it is the way it happened, Aodh Dubh ODonnell was holding a feast one time in Bel-atha Senaig, and his people were boasting of the goodness of his house and of his musicians.<br/><br />
And while they were talking, they saw a clown coming towards them, old striped clothes he had, and puddle water splashing in his shoes, and his sword sticking out naked behind him, and his ears through the old cloak that was over his head, and in his hand he had three spears of hollywood scorched and blackened.<br/><br />
He wished ODonnell good heath, and ODonnell did the same to him, and asked where did he come from. &#8220;It is where I am,&#8221; he said, &#8220;I slept last night at Dun Monaidhe, of the King of Alban; I am a day in Ile, a day in Cionn-tire, a day in Rachlainn, a day in the Watchmans Seat in Slieve Fuad; a pleasant rambling wandering man I am, and it is with yourself I am now, ODonnell,&#8221; he said. &#8220;Let the gate-keeper be brought to me,&#8221; said ODonnell. And when the gate-keeper came, he asked was it he let in this man, and the gate-keeper said he did not, and that he never saw him before. &#8220;Let him off, ODonnell&#8221; said the stranger, &#8220;for it was as easy for me to come in, as it will be to me to go out again.&#8221; There was wonder on them all then, any man to have come into the house without passing the gate.<br/><br />
The musicians began playing their music then, and all the best musicians of the country were there at the time, and they played very sweet tunes on their harps. But the strange man called out: &#8220;By my word, ODonnell, there was never a noise of hammers beating on iron in any bad place was so bad to listen to as this noise your people are making.&#8221;<br/><br />
With that he took a harp, and he made music that would put women in their pains and wounded men after a battle into a sweet sleep, and it is what ODonnell said: &#8220;Since I first heard talk of the music of the Sidhe that is played in the hills and under the earth below us, I never heard better music than your own. And it is a very sweet player you are,&#8221; he said. &#8220;One day I am sweet, another day I am sour,&#8221; said the clown.<br/><br />
Then ODonnell bade his people to bring him up to sit near himself. &#8220;I have no mind to do that,&#8221; he said; &#8220;I would sooner be as I am, an ugly clown, making sport for high-up people.&#8221; Then ODonnell sent him down clothes, a hat and. a striped shirt and a coat, but he would not have them. &#8220;I have no mind,&#8221; he said, &#8220;to let high-up people be making a boast of giving them to me.&#8221;<br/><br />
They were afraid then he might go from them, and they put twenty aimed horsemen and twenty men on foot to hold him back from leaving the house, and as many more outside at the gate, for they knew him not to be a man of this world. &#8220;What are these men for?&#8221; said he. &#8220;They are to keep you here,&#8221; said ODonnell &#8220;By my word, it is not with you I will be eating my supper to-morrow,&#8221; he said, &#8220;but at Cnoc Aine, where Seaghan, Son of the Earl is, in Desmumain.&#8221; &#8220;If I find you giving one stir out of yourself, between this and morning, I will knock you into a round lump there on the ground,&#8221; said ODonnell.<br/><br />
<img width='283' height='450' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/mannannan.jpg' alt='' />But at that the stranger took up the harp again, and he made the same sweet music as before. And when they were all listening to him, he called out to the men outside: &#8220;Here I am coming, and watch me well now or you will lose me.&#8221; When the men that were watching the gate heard that, they lifted up their axes to strike him, but in their haste it was at one another they struck, till they were lying stretched in blood. Then the clown said to the gate-keeper: &#8220;Let us ask twenty cows and a hundred of free land of ODonnell as a fee for bringing his people back to life. And take this herb,&#8221; he said, &#8220;and rub it in the mouth of each man of them, and he will rise up whole and well again.&#8221; So the gate-keeper did that, and he got the cows and the land from ODonnell, and he brought all the people to life again.<br/><br />
Now at that time Seaghan, Son of the Earl, was holding a gathering on the green in front of his dun, and he saw the same man coming towards him, and dressed in the same way, and the water splashing in his shoes. But when he asked who was he, he gave himself the name of a very learned man, Duartane ODuartane, and he said it was by Ess Ruadh he was come, and by Ceiscorainn and from that to Corrslieve, and to Magh Lorg of the Dagda, and into the district of HyConaill Gabhra, &#8220;till I came to yourself,&#8221; he said, &#8220;by Cruachan of Magh Ai.&#8221; So they brought him into the house, and gave him wine for drinking and water for washing his feet, and he slept till the rising of the sun on the morrow. And at that time Seaghan, Son of the Earl, came to visit him, and he said: &#8220;It is a long sleep you had, and there is no wonder in that, and your journey so long yesterday. But I often heard of your learning in books and of your skill on the harp, and I would like to hear you this morning,&#8221; he said. &#8220;I am good in those arts indeed,&#8221; said the stranger. So they brought him a book, but he could not read a word of it, and then they brought him a harp, and he could not play any tune. &#8220;It is likely your reading and your music are gone from you,&#8221; said Seaghan; and he made a little rann on him, saying it was a strange thing Duartane ODuartane that had such a great name not to be able to read a line of a book, or even to remember one. But when the stranger heard how he was being mocked at, he took up the book, and read from the top to the bottom of the page very well and in a sweet-sounding voice. And after that be took the harp and played and sang the same way he did at ODonnells house the day before. &#8220;It is a very sweet man of learning you are,&#8221; said Seaghan. &#8220;One day l am sweet, another day I am sour,&#8221; said the stranger.<br/><br />
 They walked out together then on Cnoc Aine, but while they were talking there, the stranger was gone all of a minute, and Seaghan, Son of the Earl, could not see where he went.<br/><br />
And after that he went on, and he reached Sligach just at the time OConchubar was setting out with the men of Connacht to avenge the Connacht hags basket on the hag of Munster. And this time he gave himself the name of Gilla Decair, the Bad Servant. And he joined with the men of Connacht, and they went over the Sionnan westward into Munster, and there they hunted and drove every creature that could be made travel, cattle and horses and flocks, into one place, till they got the hornless bull of the Munster hag and her two speckled cows, and OConchubar brought them away to give to the Connacht hag in satisfaction for her basket.<br/><br />
But the men of Munster made an attack on them as they were going back; and the Gilla Decair asked OConchubar would he sooner have the cows driven, or have the Munster men checked, and he said he would sooner have the Munster men checked. So the Gilla Decair turned on them, and with his bow and twenty-four arrows he kept them back till OConchubar and his people were safe out of their reach in Connacht.<br/><br />
But he took some offence then, on account of OConchubar taking the first drink himself when they came to his house, and not giving it to him, that had done so much, and he took his leave and went from them on the moment.<br/><br />
After that he went to where Tadg OCealaigh was, and having his old striped clothes and his old shoes as before. And when they asked him what art he had, he said: &#8220;I am good at tricks. And if you will give me five marks I will show you a trick,&#8221; he said. &#8220;I will give that,&#8221; said Tadg.<br/><br />
With that the stranger put three rushes on the palm of his hand. &#8220;I will blow away the middle rush now,&#8221; be said, &#8220;and the other two will stop as they are,&#8221; So they told him to do that, and he put the tops of two of his fingers on the two outside rushes, and blew the middle one away. &#8220;There is a trick now for you, Tadg OCealaigh,&#8221; he said then. &#8220;By my word, that is not a bad trick,&#8221; said OCealaigh. But one of his men said: &#8220;That there may be no good luck with him that did it. And give me half of that money now, Tadg,&#8221; he said, &#8220;and I will do the same trick for you myself.&#8221; &#8220;I will give you the half of what I got if you will do it,&#8221; said the stranger. So the other put the rushes on his hand, but if he did, when he tried to do the trick, his two finger-tips went through the palm of his hand. &#8220;Ob-Ob-Ob!&#8221; said the stranger, &#8220;that is not the way I did the trick. But as you have lost the money,&#8221; he said, &#8220;I will heal you again?&#8221;<br/><br />
&#8220;I could do another trick for you,&#8221; he said; &#8220;I could wag the ear on one side of my head and the ear on the other side would stay still.&#8221; &#8220;Do it then,&#8221; said OCealaigh. So the man of tricks took hold of one of his ears and wagged it up and down. &#8220;That is a good trick indeed,&#8221; said OCealaigh. &#8220;I will show you another one now,&#8221; he said.<br/><br />
With that he took from his bag a thread of silk, and gave a cast of it up into the air, that it was made fast to a cloud. And then he took a hare out of the same bag, and it ran up the thread; and then took out a little dog and laid it on after the hare, and it followed yelping on its track; and after that again he brought out a little serving-boy and bade him to follow dog and hare up the thread. Then out of another bag he had with him he brought out a beautiful, well-dressed young woman, and bade her to follow after the hound and the boy, and to take care and not to let the hare be torn by the dog. She went up then quickly after them, and it was a delight to Tadg OCealaigh to be looking at them and to be listening to the sound of the hunt going on in the air.<br/><br />
All was quiet then for a long time, and then the man of tricks said: &#8220;I am afraid there is some bad work going on up there.&#8221; &#8220;What is that?&#8221; said OCealaigh. &#8220;I am thinking,&#8221; said he, &#8220;the hound might be eating the hare, and the serving-boy courting the girl&#8221; &#8220;It is likely enough they are,&#8221; said OCealaigh. With that the stranger drew in the thread, and it is what he found, the boy making love to the girl and the hound chewing the bones of the hare. There was great anger on the man of tricks when he saw that, and be took his sword and struck the head off the boy. &#8220;I do not like a thing of that sort to be done in my presence,&#8221; said Tadg OCealaigh. &#8220;If it did not please you, I can set all right again&#8221;, said the stranger. And with that he took up the head and made a cast of it at the body, and it joined to it, and the young man stood up, but if he did his face was turned backwards. &#8220;It would be better for him to be dead than to be living like that,&#8221; said OCealaigh. When the man of tricks heard that, he took hold of the boy and twisted his head straight, and he was as well as before.<br/><br />
And with that the man of tricks vanished, and no one saw where was he gone.<br/><br />
That is the way Manannan used to be going round Ireland, doing tricks and wonders. And no one could keep him in any place, and if he was put on a gallows itself, he would be found safe in the house after, and some other man on the gallows in his place. But he did no harm, and those that would be put to death by him, he would bring them to life again with a herb out of his bag.<br/><br />
And all the food he would use would be a vessel of sour milk and a few crab-apples. And there never was any music sweeter than the music he used to be playing.<br/><br />
<u>_________</u><br/><br />
Boadicea: An Ode<br/><br />
<img width='232' height='189' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/celtwom2.gif' alt='' /><br/><br />
<br/><br />
 <br/><br />
William Cowper (17311800)<br/><br />
  <br/><br />
When the British warrior queen,	<br/><br />
  Bleeding from the Roman rods,	<br/><br />
Sought, with an indignant mien,	<br/><br />
  Counsel of her countrys gods,	<br/><br />
 <br/><br />
Sage beneath a spreading oak<br/><br />
  Sat the Druid, hoary chief;	<br/><br />
Every burning word he spoke	<br/><br />
  Full of rage, and full of grief.	<br/><br />
 <br/><br />
Princess! if our aged eyes	<br/><br />
  Weep upon thy matchless wrongs,<br/><br />
Tis because resentment ties	<br/><br />
  All the terrors of our tongues.	<br/><br />
 <br/><br />
Rome shall perishwrite that word	<br/><br />
  In the blood that she has spilt;	<br/><br />
Perish, hopeless and abhorred,<br/><br />
  Deep in ruin as in guilt.	<br/><br />
 <br/><br />
Rome, for empire far renowned,	<br/><br />
  Tramples on a thousand states;	<br/><br />
Soon her pride shall kiss the ground	<br/><br />
  Hark! the Gaul is at her gates!<br/><br />
 <br/><br />
Other Romans shall arise,	<br/><br />
  Heedless of a soldiers name;	<br/><br />
Sounds, not arms, shall win the prize	<br/><br />
  Harmony the path to fame.	<br/><br />
 <br/><br />
Then the progeny that springs	<br/><br />
  From the forests of our land,	<br/><br />
Armed with thunder, clad with wings,	<br/><br />
  Shall a wider world command.	<br/><br />
 <br/><br />
Regions Cæsar never knew	<br/><br />
  Thy posterity shall sway,	        <br/><br />
Where his eagles never flew,	<br/><br />
  None invincible as they.	<br/><br />
 <br/><br />
Such the bards prophetic words,	<br/><br />
  Pregnant with celestial fire,	<br/><br />
Bending, as he swept the chords	        <br/><br />
  Of his sweet but awful lyre.	<br/><br />
 <br/><br />
She, with all a monarchs pride,	<br/><br />
  Felt them in her bosom glow;	<br/><br />
Rushed to battle, fought, and died;	<br/><br />
  Dying, hurled them at the foe.	       <br/><br />
 <br/><br />
Ruffians, pitiless as proud,	<br/><br />
  Heaven awards the vengeance due:	<br/><br />
Empire is on us bestowed,	<br/><br />
  Shame and ruin wait for you.<br/></p>
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		<title>When We Fell In Love&#8230;</title>
		<link>http://www.earthrites.org/turfing/?p=3404</link>
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		<pubDate>Mon, 27 Feb 2006 08:04:00 +0000</pubDate>
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		<description><![CDATA[And this provided the sound track&#8230; Remember &#8220;That Song&#8221;? When your love blossomed in syncopated beats? Every lyric line, fraught with deep meaning, and passion? Ah&#8230; it comes back now! This song provided the soundtrack for those first heady months &#8230; <a href="http://www.earthrites.org/turfing/?p=3404">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p><img width='170' height='263' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/patti.gif' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
<a href="http://www.youtube.com/watch?v=918XivGUAFk&amp;search=patti%20smith">And this provided the sound track&#8230;</a><br/><br />
Remember &#8220;That Song&#8221;?  When your love blossomed in syncopated beats?  Every lyric line, fraught with deep meaning, and passion?  Ah&#8230; it comes back now!  This song provided the soundtrack for those first heady months way back when&#8230; I think I like the recorded version more, but this is the actual video of what we saw sitting together in that first week long ago.  So, I played it for Rowan, he scratched his head and walked away&#8230;. <sigh>  Had to be there I guess. <br/><br />
I have been reading Dale Pendell&#8217;s new book.  Pharmako-Gnosis.  This is the 3rd time, and I keep discovering new depths and meanings.  There are a series of new illustrations I didn&#8217;t see in the Galley editions I saw last summer.  Really, do yourself a favor and pick this one up.  I love the Mushroom section, and I am now in the LSD section.  Lovely stuff.<br/><br />
Listening to <a href="http://earthrites.org:8000/">Radio-Free Earth Rites?</a>  It is up pretty much all the time.  We have dial up going now, and we soon will have spoken word&#8230;  Hey, it&#8217;s free and no commercials!<br/><br />
Well, Monday has rolled around.  Trying to finish up projects, and get stuff lined up for the week. I had several things to bring up&#8230; but my mind went blank when I got to this part&#8230; Aiyee. <br/><br />
On the menu for today:<br/><br />
Earthrites.org update: Poetry Resources&#8230;<br/><br />
The Links:  Back to print, goodbye to music and video.  It seems those chase people away&#8230; or is it my taste that does that? 8o)<br/><br />
The Article: A series of extracts from one of Philip Dick&#8217;s essays written in 1977 entitled &#8220;If You Find This World Bad.&#8221;<br/><br />
Poetry: 2 Sufis&#8230;<br/><br />
Anyway, hope you enjoy.<br/><br />
Heading out&#8230;.<br/><br />
Gwyllm  <br/><br />
<u>_____________</u><br/><br />
<img width='324' height='254' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/poetry_sm.jpg' alt='' /><br/><br />
We have a fairly large update on the Earthrites Site, as of Sunday the 26th.  The Poetry Resources section has grown 4 fold or something a bit like that&#8230;<br/><br />
In the modern section:  Selected works of both William Butler Yeats, and Robert Graves.  In the ancient section, a host of selections from Amergin, Aneurin, and Taliesin.  Please check it out at <a href="http://earthrites.org/poetry_resources.htm">Earth Rites Poetry Resource</a> <br/><br />
<br/><br />
<u>_____________</u><br/><br />
Links:<br/><br />
<a href="http://www.weeklyworldnews.com/features/politics/61718">PARALLEL UNIVERSE DISCOVERED</a><br/><br />
<a href="http://www.impactlab.com/modules.php?name=News&amp;file=article&amp;sid=7464">Cell Phone Designed for Dogs</a><br/><br />
<a href="http://www.abcnews.go.com/GMA/story?id=1648547">Is There a Monster in Lake Champlain?</a><br/><br />
<a href="http://www.kesq.com/Global/story.asp?S=4547739&amp;nav=9qrx">Local medical marijuana dispensary to stay open &#8212; for now</a><br/><br />
<u>_____________</u><br/><br />
Article:  A series of extracts from one of Philip Dick&#8217;s essays written in 1977 entitled &#8220;If You Find This World Bad.&#8221;<br/><br />
<img width='211' height='320' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/portrait-pkdsitting-747245.jpg' alt='' />&#8220;Once in a great while, however, [a writer] happens by chance onto a thoroughly stunning idea new to him that he hopes will turn out to be new to everyone else.<br/><br />
&#8220;An odd aspect of these rare, extraordinary ideas that puzzles me is their mystifying cloak of &#8211; shall I say &#8211; the obvious. by that I mean, once the idea has emerged or appeared or been born &#8211; however it is that new ideas pass over into being &#8211; the novelist says to himself, &#8216;But of course. Why didn&#8217;t I realize that years ago?&#8217; But note the word &#8216;realize.&#8217; It is the key word. He has come across something new that at the same time was there, somewhere, all the time. It truth, it simply surfaced. It always WAS. He did not invent it or even find it; in a very real sense it found HIM. And &#8211; and this is a little frightening to contemplate &#8211; he has not invented it, but on the contrary, it invented HIM. It is as if the idea created him for its purposes. I think this is why we discover a startling phenomenon of great renown: that quite often in history a great new idea strikes a number of researchers or thinkers at exactly the same time, all of them oblivious to their compeers. &#8216;Its time had come,&#8217; we say about the idea, and so dismiss, as if we had explained it, something I consider quite important: our recognition that in a certain literal sense ideas are alive.<br/><br />
&#8220;What does this mean, to say that an idea or a thought is literally alive? And that it seizes on men here and there and makes use of them to actualize itself into the stream of human history? Perhaps the pre-Socratic philosophers were correct; the cosmos is one vast entity that thinks. It may in fact do nothing BUT think. In that case either what we call the universe is merely a form of disguise that it takes, or it somehow is the universe &#8211; some variation on this pantheistic view, my favorite being that it cunningly mimics the world that we experience daily, and we remain none the wiser. This is the view of the oldest religion of India, and to some extent it was the view of Spinoza and Alfred North Whitehead, the concept of an immanent God, God within the universe&#8230; The Sufi saying [by Rumi] &#8216;The workman is invisible within the workshop&#8217; applies here, with workshop as universe and workman as God. But this still expresses the theistic notion that the universe is something the God created; whereas I am saying, perhaps God created nothing but merely IS. And we spend our lives within him or her or it, wondering constantly where he or she or it can be found.<br/><br />
&#8220;But then one day a wicked thought entered my mind&#8230; What if there exists a plurality of universes arranged along a sort of lateral axis, which is to say at right angles to the flow of linear time? &#8230;Ten thousand bodies of God arranged like so many suits hanging in some enormous closet, with God either wearing them all at once or going selectively back and forth among them, saying to himself, &#8216;I think today I&#8217;ll wear the one in which Germany and Japan won World War II&#8217; and then adding, half to himself, &#8216;And tomorrow I&#8217;ll wear that nice one in which Napoleon defeated the British; that&#8217;s one of my best.&#8217;<br/><br />
&#8220;We are all accustomed to supposing that all change takes place along the linear time axis: from past to present to future. The present is an accrual of the past and is different from it. The future will accrue from the present on and be different yet. That an orthogonal or right-angle time axis could exist, a lateral domain in which change takes place &#8211; processes occurring sideways in reality, so to speak &#8211; this is almost impossible to imagine. How would we perceive such lateral changes? What would we experience? What clues &#8211; if we are trying to test this bizarre theory &#8211; should we be on the alert for?<br/><br />
&#8220;Well, let us consider a favorite topic of Christian thinkers: the topic of eternity. This concept, historically speaking, was one great new idea brought by Christianity to the world. We are pretty sure that eternity exists &#8211; that the word &#8216;eternity&#8217; refers to something actual, in contrast, say, to the word &#8216;angels.&#8217; Eternity is simply a state in which you are free from and somehow out of and above time. There is no past, present, and future; there is just pure ontological being. &#8216;Eternity&#8217; is not a word denoting merely a very long time; it is essentially timeless. Well, let me ask this: Are there any changes that take place there; i.e., take place outside of time? Because if you say, &#8216;Yes, eternity is not static; things happen,&#8217; then I at once smile knowingly and point out that you have introduced time once more. The concept &#8216;time&#8217; simply denotes &#8211; or rather posits &#8211; a condition or state or stream &#8211; whatever &#8211; in which change occurs. No time, no change. Eternity is static. But if it is static, it is even less than long-enduring; it is more like a geometric point; an infinitude of which can be determined along any given line. Viewing my theory about orthogonal or lateral change, I defend myself by saying, &#8216;At least it is intellectually less nonsensical than the concept of eternity.&#8217; And everyone talks about eternity, whether they intend to do anything about it or not.<br/><br />
&#8220;We in the field [of science fiction writers], of course, know this idea as the &#8216;alternate universe&#8217; theme. &#8230;Let us say, just for fun, that [such alternate universes] DO exist. Then, if they do, how are they linked to each other, if in fact they are (or would be) linked? If you drew a map of them, showing their locations, what would the map look like? For instance (and I think this is a very important question), are they absolutely separate one from another, or do they overlap? Because if they overlap, then such problems as &#8216;Where do they exist?&#8217; and &#8216;How do you get from one to the next&#8217; admit to a possible solution. I am saying, simply, if they do indeed exist, and if they do indeed overlap, then we may in some literal, very real sense inhabit several of them to various degrees at any given time. And although we all see one another as living humans walking about and talking and acting, some of us may inhabit relatively greater amounts of, say, Universe One than the other people do; and some of us may inhabit relatively greater amounts of Universe Two, Track Two, instead, and so on. It may not merely be that our subjective impressions of the world differ, but there may be an overlapping, a superimposition, of a number of worlds so that objectively, not subjectively, our worlds may differ. Our perceptions differ as a result of this. &#8230;It may be that some of these superimposed worlds are passing out of existence, along the lateral time line I spoke of, and some are in the process of moving toward greater, rather than lesser, actualization. These processes would occur simultaneously and not at all in linear time. The kind of process we are talking about here is a transformation, a kind of metamorphosis, invisibly achieved. But very real. And very important.<br/><br />
&#8220;Contemplating this possibility of a lateral arrangement of worlds, a plurality of overlapping Earths along whose linking axis a person can somehow move &#8211; can travel in mysterious way from worst to fair to good to excellent &#8211; contemplating this in theological terms, perhaps we could say that herewith we suddenly decipher the elliptical utterances that Christ expressed regarding the Kingdom of God, specifically where it is located. &#8216;My Kingdom is not of this world,&#8217; he is reported to have said. &#8216;The Kingdom is within you.&#8217; Or possibly, &#8216;It is among you.&#8217; I put before you now the notion, which I personally find exciting, that he may have had in mind that which I speak of as the lateral axis of overlapping realms that contain among them a spectrum of aspects ranging from the unspeakably malignant to the beautiful. And Christ was saying over and over again that there really are many objective realms, somehow related, and somehow bridgeable by living &#8211; not dead- men, and that the most wondrous of these worlds was a just kingdom in which either He himself or God himself or both of them ruled. And he did not merely speak of a variety of ways of subjectively viewing one world; the Kingdom was and is an actual different place, at the opposite end of continua starting with slavery and utter pain. It was his mission to teach his disciples the secret of crossing along the orthogonal path. He did not merely report what lay there; he taught the method of getting there. But, the secret was lost, the Roman authority crushed it. And so we do not have it. But perhaps we can refind it, since we know that such a secret exists.<br/><br />
&#8220;This would account for the apparent contradictions regarding the question as to whether the Just Kingdom is ever to be established here on Earth or whether it is a place or state we go to after death. I&#8217;m sure I don&#8217;t have to tell you that this issue has been a fundamental one &#8211; and an un-resolved one &#8211; throughout the history of Christianity. Christ and St. Paul both seem to say emphatically that an actual breaking through into time, into our world, by the hosts of God, will unexpectedly occur. Thereupon, after some exciting drama, a thousand-year paradise, a rightful Kingdom, will be established &#8211; at least for those who have done their homework and chores and generally paid attention&#8230; have not Gone To Sleep, as one parable puts it. We are enjoined repeatedly in the new Testament to be vigilant, that for the &#8216;elect&#8217; there is always light with which he can see this event when it comes. SEE THIS EVENT. Does that imply that many persons who are somehow asleep or blind or not vigilant &#8211; they will NOT see it, even though it occurs? Consider the significance that can be assigned to these notions. The Kingdom will come here, unexpectedly (this is always stressed); the faithful shall see it, because for them, it is always daytime, but for the others&#8230; what seems expressed here is the paradoxical but enthralling thought that &#8211; and hear this and ponder &#8211; the Kingdom, were it established here, would not be visible to those outside it. I offer the idea that, in more modern terms, what is meant is that some of us will travel laterally to that best world and some will not; they will remain stuck along the lateral axis, which means that for them the Kingdom did NOT come, not in their alternate world. And yet meantime, it did come in ours. So it comes and yet does not come. Amazing.<br/><br />
&#8220;&#8230;If you have followed my conjectures about the overlapping of these alternate worlds, and you sense as I do the possibility that if there are three there may be thirty or three thousand of them &#8211; and that some of us live in this one, others of us in another one, others in others, and that events in one track cannot be perceived by persons not in that track.<br/><br />
&#8220;I, in my stories and novels, often write about counterfeit worlds, semi-real worlds, as well as deranged private worlds inhabited, often, by just one person, while, meantime, the other characters either remain in their own worlds throughout or are somehow drawn into one of the peculiar ones. &#8230;At no time did I have a theoretical or conscious explanation for my preoccupation with these pluriform pseudoworlds, but now I think I understand. What I was sensing was the manifold or partially actualized realities lying tangent to what evidently is the most actualized one, the one that the majority of us, by consensus gentium, agree on.<br/><br />
&#8220;Although originally I presumed that the differences between these worlds was caused entirely by the subjectivity of the various human viewpoints, it did not take me long to open the question as to whether it might not be more than that &#8211; that in fact plural realities did exist superimposed onto one another like so many film transparencies. What I still do not grasp, however, is how one reality out of the many becomes actualized in contradistinction to the others. &#8230;Perhaps it hangs on an agreement in viewpoint by a sufficiency of people. More likely the matrix world, the one with the true core of being, is determined by the Programmer. He or it articulates &#8211; prints out, so to speak &#8211; the matrix choice and fuses it with actual substance. &#8230;This selection and reselection are part of general creativity, of world-building, which seems to be its or his task. A problem, perhaps, which he or it is running, which is to say in the process of solving.<br/><br />
&#8220;This problem-solving by means of reprogramming variables along the linear time axis of our universe, thereby generating branched-off lateral worlds &#8211; I have the impression that the metaphor of the chessboard is especially useful in evaluating how this all can be &#8211; in fact must be. Across from the Programmer-Reprogrammer sits a counterentity, whom Joseph Campbell calls the Dark Counterplayer. &#8230;The Programmer-Reprogrammer is not making his moves of improvement against inert matter; he is dealing with a cunning opponent. Let us say that on the game board &#8211; our universe in space-time &#8211; the Dark Counterplayer makes a move; he sets up a reality situation. Being the Dark player, the outcome of his desires constitutes what we experience as evil: nongrowth, the power of the lie, death and the decay of forms, the prison of immutable cause and effect. &#8230;The printout which we undergo as historic events, passes through stages of a dialectical interaction, thesis and antithesis, as the forces of the two players mingle. Evidently some syntheses fall to the dark counterplayer.<br/><br />
&#8220;&#8230;I submit to you that such alterations, the creation or selection of such so-called &#8216;alternate presents&#8217; is continually taking place. The very fact that we can conceptually deal with this notion &#8211; that is, entertain it as an idea &#8211; is a first step in discerning such processes themselves. But I doubt if we will ever be able in any real fashion to demonstrate, to scientifically prove, that such lateral change processes do occur. Probably all we would have to go on would be vestiges of memory, fleeting impressions, dreams, nebulous intuitions that somehow things had been different in some way &#8211; and not long ago, but NOW. We might reflexively reach for a light switch in the bathroom only to discover that it was &#8211; always had been &#8211; in another place entirely. We might reach for the air vent in our car where there was no air vent &#8211; a reflex left over from a previous present, still active at a subcortical level. We might dream of people and places we had never seen as vividly as if we had seen them, actually known them. But we would not know what to make of this, assuming we took time to ponder it at all. One very pronounced impression would probably occur to us, to many of us, again and again, and always without explanation: the acute absolute sensation that we had done once before what we were just about to do now, that we so to speak, lived a particular moment or situation previously &#8211; but in what sense could it be called &#8216;previously,&#8217; since only the present, not the past, was evidently involved? Such an impression is a clue that at some past time point a variable was changed &#8211; reprogrammed, as it were &#8211; and that, because of this, an alternate world branched off, became actualized instead of the prior one, and that in fact, in literal fact, we are once more living this particular segment of linear time. A breaching, a tinkering, a change had been made, but not in our present &#8211; had been made in our past. &#8230;Conceivably this could happen any number of times, affecting any number of people, as alternative variables were reprogrammed. We would have to go live out each reprogramming along the subsequent linear time axis. &#8230;Thus, too, this might account for the sensation people get of having lived past lives. They may well have, but not in the past; previous lives, rather, in the present. In perhaps an unending repeated and repeated present, like a great clock dial in which grand clock hands sweep out the same circumference forever, with all of us carried along unknowingly, yet dimly suspecting.<br/><br />
&#8220;Since at the resolution of every encounter of thesis and antithesis between the Dark Counterplayer and the divine Programmer, a new synthesis is struck off, and since it is possible that each time this happens a lateral world may be generated, and since I conceive that each synthesis or resolution is to some degree a victory by the Programmer, each struck-off world, in sequence, must be an improvement upon &#8211; not just the prior one &#8211; but an improvement over all the latent or merely possible outcomes. It is better, but in no sense perfect &#8211; i.e. final. It is merely an improved stage within a process. What I envision clearly is that the Programmer is perpetually using the antecedent universe as a gigantic stockpile for each new synthesis, the antecedent universe then possessing the aspect of chaos or anomie in relation to an emerging new cosmos. Therefore the endless process of sequential struck-off alternate worlds, emerging and being infused with actualization, is negentropic in some way that we cannot see.<br/><br />
&#8220;&#8230;What blinds us to this hierarchy of evolving form in each new synthesis is that we are unaware of the lesser, unactualized worlds. And this process of interaction, continually forming the new, obliterates at each stage that which came before. What, at any given present instant we possess of the past, is twofold but dubious: we possess external, objective traces of the past embedded in the present, and we possess inner memories. But both are subject to the rule of imperfection, since both are merely bits of reality and not the intact form. This is implied by the very emergence of true newness itself; if truly new, it must somehow kill the old, the &#8216;that which was.&#8217; And, especially, &#8216;that which did not come to fully be.&#8217;<br/><br />
&#8220;&#8230;I am saying, &#8216;The entire population of a large country, a continent-sized country, can wake up one morning having entirely forgotten something they all previously knew, and none of them is the wiser. &#8230;If an entire country can overnight forget ONE thing they all know, they can forget other things, more important things; in fact, overwhelmingly important things. I am writing about amnesia on the part of millions of people; of, so to speak, fake memories laid down.&#8221;<br/><br />
At this point, Mr. Dick speaks of a period in his own life where he &#8220;remembered&#8221; another reality in which he had just existed &#8211; a reality of a &#8220;prison.&#8221; He was unaware of the fact that this was what he was writing about in Flow My Tears, The Policeman Said. Dick says:<br/><br />
&#8220;The world of Flow My Tears is an actual (or rather once actual) alternate world, and I remember it in detail. I do not know who else does. Maybe no one else does. perhaps all of you were always &#8211; have always been &#8211; here. But I was not. In novel after novel, story after story, over a twenty-five year period, I wrote repeatedly about a particular other landscape, a dreadful one. In March 1974, I understood why. &#8230;I had good reason to. My novels and stories were, without my realizing it consciously, autobiographical. It was &#8211; this return of memory &#8211; the most extraordinary experience of my life. &#8230;You are free to believe me or disbelieve me, but please take my word on it that I am not joking; this is very serious; a matter of importance. I am sure that at the very least you will agree that for me even to claim this is in itself amazing. Often people claim to remember past lives; I claim to remember a different, very different, present life. &#8230;I rather suspect that my experience is not unique; what perhaps is unique is the fact that I am willing to talk about it.<br/><br />
&#8220;I would like to share with you something I knew &#8211; retrieved &#8211; along wiht the blocked-off memories. In March 1974 the reprogrammed variables, tinkered with back at some earlier date, probably in the late forties &#8211; in March 1974 the payoff, the results, of at least one and possibly more of the reprogrammed variables lying along the linear time line in our past &#8211; set in. What happened between March and August 1974 was the result of at least one reprogrammed variable laid down perhaps thirty years before, setting into motion a thread of change that culminated in what I am sure you will admit was a spectacularly important &#8211; and unique &#8211; historical event: the forced removal from office of a president of the United States, Richard Nixon, as well as all those associated with him. In the alternate world that I remembered, the civil rights movement, the antiwar movement of the sixties, had failed. And, evidently, in the mid-seventies Nixon was not removed from power. That which opposed him (if indeed anything existed that did or could) was inadequate. Therefore one or more factors tending toward that destruction of the entrenched tyrannical power had retroactively, to us, come to be introduced. The scales, thirty years later, in 1977, got tipped. &#8230;In the future world of &#8220;Flow My Tears,&#8221; the dreadful slave state that exists and evidently has existed for decades, Richard Nixon is remembered as an exalted, heroic leader &#8211; referred to, in fact, as the &#8216;Second Only Begotten Son of God.&#8217; It is evident from this and many other clues that Flow My Tears deals not with OUR future, but the future of a present world alternate to our own. &#8230;It was dreadful; we overthrew it, just as we overthrew the Nixon tyranny, but it was far more cruel, incredibly so, and there was a great battle and loss of life.<br/><br />
&#8220;It was in February 1974 that Flow My tears was finally, after two years delay, published. It was almost as if the release of the novel, which had been delayed so long, meant that in a certain sense it was all right for me to remember. But until then it was better that I did not. &#8230;I have the impression that the memories were not to come to the surface until the material had been published very sincerely on the author&#8217;s part as what he believed to be fiction. Perhaps, had I known, I would have been too frightened to write the novel. Or perhaps I would have shot my mouth off and somehow interfered with the effectiveness of these several books &#8211; whatever effectiveness that might be or was. I do not even claim there was an intended effectiveness; perhaps there was none at all. But if there was one &#8211; and I repeat the word &#8216;if&#8217; emphatically &#8211; it was almost certainly to stir subliminal memories in readers back to dim life &#8211; not a conscious life, not an entering consciousness as in my own case, but to recall to them on a deep and profound, albeit unconscious level, what a police tyranny is like, and how vital it is, now or then, at any time, along any track, to defeat it.<br/><br />
&#8220;In August, five months later, they proved successful, although these reprogrammings, this intervention in our present, may have been designed more to affect a future continuum rather than our own. As I said at the beginning, ideas seem to have a life of their own; they appear to seize on people and make use of them. The idea that seized me twenty-seven years ago and never let go is this: Any society in which people meddle in other people&#8217;s business is not a good society, and a state in which the government &#8216;knows more about you than you know about yourself,&#8217; is a state that must be overthrown. It may be a theocracy, a fascist corporate state, or reactionally monopolistic capitalism, or centralistic socialism &#8211; that aspect does not matter. And I am saying not merely, &#8216;It can happen here,&#8217; meaning the United States, but rather, &#8216;It did happen here. I remember. I was one of [those] who fought it and to at least some extent helped overthrow it. And I am very proud of that: proud of myself in Time Track A. But there is, unfortunately, a somber intimation that accompanies my pride as to my work there. I think that in that previous world I did not live past March 1974. I fell victim to a police trap, a net or mesh. However, in THIS one, which I will call Track B, I had better luck. But we fought here in this track a much lighter tyranny, a far stupider one. Or, perhaps, we had assistance: the anterior reprogramming of one or more historic variables came to our rescue. Sometimes I think (and this is, of course, pure speculation, a happy fantasy of my soul) that because of what we accomplished there &#8211; or anyhow attempted to, and very bravely &#8211; we who were directly involved were allowed to live on here, past the terminal point that brough us down in that other, worse world. It is a sort of miraculous kindness.<br/><br />
&#8220;During a short period of time in March of 1974, at the moment in which I was resynthesized, I was aware perceptually &#8211; which is to say aware in an external way &#8211; of his [the Divine Programmer] presence. At that time I had no idea what I was seeing. It resembled plasmic energy. It had colors. It moved fast, collecting and dispersing. During that short period &#8211; a matter of hours or perhaps a day &#8211; I was aware of nothing that was not the Programmer. All the things in our pluriform world were segments or subsections of him. Some were at rest but many moved, and did so like portions of a breathing organism that inhaled, exhaled, grew, changed, evolved toward some final state that by its absolute wisdom it had chosen for itself. I mean to say, I experienced it as self-creating, dependent on nothing outside it because very simply there was nothing outside it.<br/><br />
&#8220;As I saw this I felt keenly that through all the years of my life I had been literally blind; I remember saying over and over to my wife, &#8216;I&#8217;ve regained my sight! I can see again!&#8217; It seemed to me that up until that moment I had been merely guessing as to the nature of the reality around me. I understood that I had not acquired a new faculty of perception but had, rather, regained an old one. For a day or so I saw as we once all had, thousands of years ago. But how had we come to lose sight, this superior eye? The morphology must still be present in us, not only latent; otherwise I could not have reacquired it even briefly. This puzzles me yet. How was it that for forty-six years I did not truly see but only guessed at the nature of the world, and then briefly did see, but soon after, lost that sight and became semi-blind again? The interval in which I actually saw was, evidently, the interval in which the Programmer was reworking me. He had moved forward as palpably sentient and live, as set to ground; he had disclosed himself. Our God is the deus absconditus: the hidden god. But why? Why is it necessary that we be deceived regarding the nature of our reality. Why has he cloaked himself as a plurality or unrelated objects and his movements as a plurality of chance processes? All the changes, all the permutations of reality that we see are expressions of the purposeful growing and unfolding of this single entelechy; it is a plant, a flower, an opening rose. It is a humming hive of bees. It is music, a kind of singing. Obviously I saw the Programmer as he really is, as he really behaves, only because he had seized on me to reshape me, so I say &#8216;I know why I saw him,&#8217; but I cannot say, &#8216;I know why I do not see him now, nor why anyone else does not.&#8217; Do we collectively dwell in a kind of laser hologram, real creatures in a manufactured quasi-world, a stage set within whose artifacts and creatures a mind moves that is determined to remain unknown?<br/><br />
&#8220;A newspaper article about this speech could well be titled: AUTHOR CLAIMS TO HAVE SEEN GOD BUT CAN&#8217;T GIVE ACCOUNT OF WHAT HE SAW.<br/><br />
&#8220;If I consider the term by which I designate him &#8211; the Programmer and Reprogrammer &#8211; perhaps I can extract from that a partial answer. I call him what I call him because that was what I witnessed him doing: He had previously programmed the lives here but now was altering one or more crucial factors &#8211; this in the service of completing a structure or plan. I reason along these lines: A human scientist who operates a computer does not bias nor warp, does not prejudice, the outcome of his calculations. A human ethnologist does not allow himslef to contaminate his own findings by participating in the culture he studies. Which is to say, in certain kinds of endeavors it is essential that the observer remain occluded off from that which he observes. There is nothing malign in this, no sinister deception. It is merely necessary. if indeed we are, collectively, being moved along desired paths toward a desired outcome, the entity that sets us in motion along those lines, that entity which not only desires the particular outcome but that wills that outcome &#8211; he must not enter into it palpably or the outcome will be aborted. What, then, we must return our attention to is &#8211; not the Programmer &#8211; but the events programmed. Concealed though the form is, the latter will confront us; we are involved in it &#8211; in fact, we are instruments by which it is accomplished.<br/><br />
&#8220;There is no doubt in my mind as to the larger, historic purpose of the reprogramming that paid off so spectacularly and gloriously in 1974. Currently I am writing a novel about it; the novel is called V.A.L.I.S., the letters standing for &#8216;Vast Active Living Intelligence System.&#8221;<br/><br />
&#8220;&#8230;One thing I really want you to know: I am aware that the claims I am making &#8211; claims of having retrieved buried memories of an alternate present and to have perceived the agency responsible for arranging that alteration &#8211; these claims can neither be proved nor can they even be made to sound rational in the usual sense of the word. It has taken me over three years to reach the point where I am willing to tell anyone but my closest friends about my experience beginning back at the vernal equinox of 1974.<br/><br />
&#8220;In February of 1975, I had passed across into a third alternate present &#8211; Track C, we shall call it &#8211; and this one was a garden or park of peace and beauty, a world superior to ours, rising into existence. I can [thus] talk about three, rather than two worlds: the black iron prison world that had been; our intermediate world in which oppression and war exist but have to a great degree been cast down; and then a third alternate world that someday, when the correct variables in our past have been reprogrammed, will materialize as a superimposition onto this one &#8230; and within which, as we awaken to it, we shall suppose we had always lived there, the memory of this intermediate one, like that of the black iron prison world, eradicated mercifully from our memories.<br/><br />
&#8220;The best I can do &#8230;is to play the role of prophet, of ancient prophets and such oracles as the sybyl at Delphi, and to talk of a wonderful garden world, much like that which once our ancestors are said to have inhabited &#8211; in fact, I sometimes imagine it to be exactly that same world restored, as if a false trajectory of our world will eventually be fully corrected and once more we will be where once, many thousands of years ago, we lived and were happy. During the brief time I walked about in it I had the strong impression that it was our legitimate home that somehow we had lost. The time I spent there was short &#8211; about six hours of real elapsed time. But I remember it well. What was most amazing to me about this parklike world, this Track C, was the non-Christian elements forming the basis of it; it was not what my Christian training had prepared me for at all. Even when it began to phase out I still saw sky; I saw land and dark blue smooth water, and standing by the edge of the water a beautiful nude woman whom I recognized as Aphrodite. At that point this other better world had diminished to a mere landscape beyond a Golden Rectangle doorway; the outline of the doorway pulsed with laserlike light and it all grew smaller and was at last alas gone from sight, the 3:5 doorway devouring itself into nothingness, sealing off what lay beyond. I have not seen it since, but I had the firm impression that this was the next world &#8211; not of the Christians &#8211; but Arcady of the Greco-Roman pagan world, something older and more beautiful than that which my own religion can conjure up as a lure to keep us in a state of dutiful morality and faith. What I saw was very old and very lovely. Sky, sea, land, and the beautiful woman, and then nothing, for the door had shut and I was closed off back here. It was with a bitter sense of loss that I saw it go &#8211; saw her go, really, since it all constellated about her. Aphrodite, I discovered when I looked in my Britannica to see what I could learn about her, was not only the goddess of erotic love and aesthetic beauty but also the embodiment of the generative force of life itself; nor was she originally Greek: in the beginning she had been a Semitic deity, later taken over by the Greeks, who knew a good thing when they saw it. During those treasured hours what I saw in her was a loveliness that our own religion, Christianity, at least by comparison, lacks: an incredible symmetry, the palintonos harmonie that Heraclitus wrote of: the perfect tension and balance of forces within the strung lyre bowed by its stretched strings, but which appears perfectly at rest, perfectly at peace. Yet, the strung lyre is a balanced dynamism, immobile only because the tensions within it are in absolute proportion. &#8230;For a little while I had seen perfect peace, perfect rest, a past we have lost but a past returning to us as if by means of a long-term oscillation, to be available as our future, in which all lost things shall be restored.<br/><br />
&#8220;&#8230;I believe I know a great secret. When the work of restoration is completed, we will not even remember the tyrannies, the cruel barbarisms of the Earth we inhabited&#8230; the vast body of pain and grief and loss and disappointment within us will be expunged as if it had never been. I believe that process is taking place now, has always been taking place now. And, mercifully, we are already being permitted to forget that which formerly was. And perhaps in my novels and stories I have done wrong to urge you to remember.&#8221; [Dick, edited by Sutin, 1995]<br/><br />
<u>_________</u><br/><br />
Poetry:  2 Sufis&#8230;<br/><br />
Baba Kuhi of Shiriz, a Persian dervish-poet who died in 1050 A.D. <br/><br />
  In the market, in the cloister&#8211;only God I saw.<br/><br />
  In the valley and on the mountain&#8211;only God I saw.<br/><br />
  Him I have seen beside me oft in tribulation;<br/><br />
  In favour and in fortune&#8211;only God I saw.<br/><br />
  In prayer and fasting, in praise and contemplation,<br/><br />
  In the religion of the Prophet&#8211;only God I saw.<br/><br />
  Neither soul nor body, accident nor substance,<br/><br />
  Qualities nor causes&#8211;only God I saw.<br/><br />
  I oped mine eyes and by the light of His face around me<br/><br />
  In all the eye discovered&#8211;only God I saw.<br/><br />
  Like a candle I was melting in His fire:<br/><br />
  Amidst the flames outflashing&#8211;only God I saw.<br/><br />
  Myself with mine own eyes I saw most clearly,<br/><br />
  But when I looked with God&#8217;s eyes&#8211;only God I saw.<br/><br />
  I passed away into nothingness, I vanished,<br/><br />
  And lo, I was the All-living&#8211;only God I saw.<br/><br />
&#8212;&#8212;&#8212;&#8212;<br/><br />
Hazret-i Uftade  (1490-1580 A.D.) Mehmed Muhyiddin Üftade was the founder of the Jelveti order of Sufis.<br/><br />
If you desire the Beloved, my heart,<br/><br />
Do not cease to pour out lamentations.<br/><br />
Observing His existence, reach annihilation!<br/><br />
Say Oh He and You who is He.<br/><br />
Let tears of blood pour from your eyes<br/><br />
May they emerge hot from the furnace<br/><br />
Say not that he is one of you or one of us<br/><br />
Say Oh He and You who is He.<br/><br />
Let love come that you may have a friend<br/><br />
Your distresses are a torrent<br/><br />
Sweeping you along the way to the Friend<br/><br />
Say Oh He and You who is He.<br/><br />
Take yourself up to the heavens<br/><br />
Meet the angels<br/><br />
And fulfill your desires<br/><br />
Say Oh He and You who is He.<br/><br />
Pass beyond the universe, this [unfurled] carpet<br/><br />
Beyond the pedestal and beyond the throne<br/><br />
That the bringers of good tidings may greet you<br/><br />
Say Oh He and You who is He.<br/><br />
Remove your you from you<br/><br />
Leave behind body and soul<br/><br />
That theophanies may appear<br/><br />
Say Oh He and You who is He.<br/><br />
Pass on, without looking aside<br/><br />
Without your heart pouring forth to another<br/><br />
That you may drink the pure waters<br/><br />
Say Oh He and You who is He.<br/><br />
If you desire union with the Beloved<br/><br />
Oh Uftade! Find your soul<br/><br />
That the Beloved may appear before you<br/><br />
Say Oh He and You who is He.<br/><br />
<u>_________</u><br/><br />
Have a good week!<br/><br />
Gwyllm<br/><br />
<img width='500' height='357' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/bocklin35.jpg' alt='' /></p>
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		<item>
		<title>Sunday Somewhere&#8230;</title>
		<link>http://www.earthrites.org/turfing/?p=3403</link>
		<comments>http://www.earthrites.org/turfing/?p=3403#comments</comments>
		<pubDate>Sun, 26 Feb 2006 08:01:00 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

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		<description><![CDATA[Sunday Afternoon. 2 days of parties, get togethers, dinners. Wonderful times. I have that warm buzz going that comes with good friends and company&#8230; Updating Earth Rites, new music, and new poetry later on, so stay tuned&#8230; Here is a &#8230; <a href="http://www.earthrites.org/turfing/?p=3403">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>Sunday Afternoon.  2 days of parties, get togethers, dinners.  Wonderful times.  I have that warm buzz going that comes with good friends and company&#8230; Updating Earth Rites, new music, and new poetry later on, so stay tuned&#8230;<br/><br />
Here is a bit of Sunday fun&#8230;<br/><br />
On the Menu:<br/><br />
Musical Links<br/><br />
Visual Links<br/><br />
Article: THE HERESY OF ST. TIMOTHY [LEARY]<br/><br />
Tim Buckley Lyrics &amp;amp; Poems&#8230;.<br/><br />
Enjoy!<br/><br />
(Cocteau Twins&#8230;.)<br/><br />
<img width='268' height='275' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Cocteau_Twins_1990-3s.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
<br/><br />
Musical Links:<br/><br />
Cocteau Twins, Massive Attack&#8230; some of my favourite music.<br/><br />
<a href="http://www.youtube.com/watch?v=W2m3kHnpo4M&amp;search=cocteau%20twins">Teardrop &#8211; Massive Attack/Elizabeth Frazier</a><br/><br />
<a href="http://www.youtube.com/watch?v=OxiueSbo2NE&amp;search=cocteau%20twins">Pearly Dewy-Drops&#8217; Drops</a><br/><br />
<u>________</u><br/><br />
Visual Links&#8230;<br/><br />
(2 creature videos&#8230; shame about the site, not enough love somewhere&#8230;)<br/><br />
<a href="http://www.theync.com/smartanimalsvideo.htm">Smart Critters!</a><br/><br />
<a href="http://www.theync.com/talkinganimalsvideo.htm">Talking Animals&#8230;</a><br/><br />
(Toy Story 2 Reimagined&#8230;. Darkly)<br/><br />
<a href="http://clip.break.com/dnet/media/content/toystoryrequiem.wmv">Toy Story 2 (requieum)</a><br/><br />
<u>________</u><br/><br />
 THE HERESY OF ST. TIMOTHY [LEARY]<br/><br />
           by Charles Carreon<br/><br />
<img width='325' height='325' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/AsahiTimothyLeary.jpg' alt='' /><br/><br />
<br/><br />
   Here come the exiles, the first generation of Eastern converts, turned out of their doctrinal houses one by one, or choosing to leave them behind before it all turns into Dharma Walmart.<br/><br />
   <br/><br />
It started out this way, chillun&#8217;. In the beginning there was a great void in the consciousness of Americans. And the void was darkness, and the darkness was enlivened only by the glow of TV, and not MTV. In the darkness, God&#8217;s chillun&#8217; gnashed their teeth and wept, knowing they were free souls born into the heart of Babylon. And bitter were their tears, and their bread without salt. Over this land ruled the Three Kings &#8212; alcohol, tobacco and coffee, each one a legacy of slave plantations.<br/><br />
   And the Three Kings ruled over all the empire of the mind with a heavy hand.  Put down the pot pipe, brown man. Put down the opium pipe, yellow man. Put down those musical  instruments, black man. And whenever the Three Kings found the men of color breaking the rules, worshipping their own gods, savoring their own sacraments, they were exceeding wroth with them, and smote them.<br/><br />
   And lo, the Three Kings waxed forth in might, and added a fourth king, petrol, the liquid fire that fed their iron horses. And the Four Kings in all their might reached out upon the earth and made subjects of all men. With intense harshness, the Four Kings crushed the substance of matter itself, allowing the forbidden flame of the sun to blossom on the surface of the earth. And they smote the yellow man with the flame of the sun, to make him mindful of their<br/><br />
power.<br/><br />
   But the children of freedom conspired to be born in the houses of the oppressors, the vassals of the Four Kings. They risked their sanity by becoming children of those harsh and dominating ones who had subjugated all the earth. And in the vast wasteland was heard the voice of St. Timothy, crying in the wilderness, &#8220;Make straight the way of the Lord. Every hill shall be brought low and every valley raised up that his way may be straight.&#8221; And St. Timothy<br/><br />
sacrificed his royal crown of scholarship to make way for the blessing of spirit.<br/><br />
   Seeing St. Timothy&#8217;s martyrdom inspired the children of freedom hidden in the homes of the oppressors. The light of his transforming substances broke forth over the skies like noon at midnight, and the children of freedom rushed out from the houses of darkness, to follow the pied piper to freedom, never to return to the City of Babylon.<br/><br />
   Many moons passed and the children of freedom feared they would perish in the wilderness. St. Timothy had fled, hiding from the wrath of the Four Kings. And like the children of Israel abandoned by Moses, they sought to raise up images to pacify their fear. Then came the Age of the Prophets, true or false, who could say? Each prophet claimed his doctrine to be superior. Some prophets joined to support each other, and others established their own houses of<br/><br />
prophecy and eventually the children of freedom became the indentured servants of old beliefs. The children of freedom, fleeing the doctrine of the Four Kings discarded the sacraments that St. Timothy had brought, and shut themselves away with learning and piety.<br/><br />
   Many more moons passed, yeah and turnings of the year. The children of freedom began to chafe under the new tyranny of the prophets. &#8220;Why?&#8221; some dared to ask.  The prophets always answered the same, &#8220;Because thus it has been taught.&#8221; Some bolder ones asked, &#8220;Does the doctrine permit us to enjoy the sacrament of St. Timothy?&#8221; Quick came the answer, &#8220;St. Timothy&#8217;s doctrines are heretical, and his sacrament is poison.&#8221; These very words were spoken by those who had learned much of what they knew thanks to St. Timothy&#8217;s sacrament, and these were the scribes and pharisees of the prophets.<br/><br />
   So the children of freedom once again left the houses of their masters, wandering forth from the temples of the prophets into the open lands of the future. Which is where we find them.<br/><br />
<u>________</u><br/><br />
I saw Tim Buckley at the Troubadour, shortly before he died.  I took in 3-4 shows, every performance was very good and quite moving.  He wore the same shirt for every show!  He was opening for the lead singer of the Zombies&#8230; Colin Blunstone.  Both put on a heck of a show&#8230;<br/><br />
Lyrics/Poems: Tim Buckley<br/><br />
<img width='200' height='212' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/tim20buckley20b.w.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
Carnival Song<br/><br />
The singer cries for peoples lies<br/><br />
He will sing for the day to bring him night<br/><br />
The circus burns in carnival flame<br/><br />
And for a while you wont know my name at all<br/><br />
But sing and dance and love for pennies and gold<br/><br />
The juggling clown smiles to me<br/><br />
And every frown we agree is glad<br/><br />
The nighttime comes to bring the bums<br/><br />
From bowery heat to crimson streets of wine<br/><br />
But magic lands will never touch our sands<br/><br />
Your children smile in single file<br/><br />
They learn mistakes that others make<br/><br />
They see although they cannot know<br/><br />
The needs theyll need to have their greed grow wild<br/><br />
But dance and sing, for others bring the shame<br/><br />
And for a while you wont know my name<br/><br />
&#8212;&#8212;&#8212;&#8211;<br/><br />
Song to The Siren<br/><br />
Long afloat on shipless oceans<br/><br />
I did all my best to smile<br/><br />
til your singing eyes and fingers<br/><br />
Drew me loving to your isle<br/><br />
And you sang<br/><br />
Sail to me<br/><br />
Sail to me<br/><br />
Let me enfold you<br/><br />
Here I am<br/><br />
Here I am<br/><br />
Waiting to hold you<br/><br />
Did I dream you dreamed about me?<br/><br />
Were you hare when I was fox?<br/><br />
Now my foolish boat is leaning<br/><br />
Broken lovelorn on your rocks,<br/><br />
For you sing, touch me not, touch me not, come back tomorrow:<br/><br />
O my heart, o my heart shies from the sorrow<br/><br />
I am puzzled as the newborn child<br/><br />
I am troubled at the tide:<br/><br />
Should I stand amid the breakers?<br/><br />
Should I lie with death my bride?<br/><br />
Hear me sing, swim to me, swim to me, let me enfold you:<br/><br />
Here I am, here I am, waiting to hold you<br/><br />
&#8212;&#8212;&#8212;-<br/><br />
Goodbye &amp;amp; Hello<br/><br />
The antique people are down in the dungeons<br/><br />
Run by machines and afraid of the tax<br/><br />
Their heads in the grave and their hands on their eyes<br/><br />
Hauling their hearts around circular tracks<br/><br />
Pretending forever their masquerade towers<br/><br />
Are not really riddled with widening cracks<br/><br />
And I wave goodbye to iron<br/><br />
And smile hello to the air<br/><br />
O the new children dance &#8212;&#8212; I am young<br/><br />
All around the balloons &#8212;&#8212; I will live<br/><br />
Swaying by chance &#8212;&#8212; I am strong<br/><br />
To the breeze from the moon &#8212;&#8212; I can give<br/><br />
Painting the sky &#8212;&#8212; you the strange<br/><br />
With the colors of sun &#8212;&#8212; seed of day<br/><br />
Freely they fly &#8212;&#8212; feel the change<br/><br />
As all become one &#8212;&#8212; know the way<br/><br />
The velocity addicts explode on the highways<br/><br />
Ignoring the journey and moving so fast<br/><br />
Their nerves fall apart and they gasp but cant breathe<br/><br />
They run from the cops of the skeleton past<br/><br />
Petrified by tradition in a nightmare they stagger<br/><br />
Into nowhere at all and they look up aghast<br/><br />
And I wave goodbye to speed<br/><br />
And smile hello to a rose<br/><br />
O the new children play &#8212;&#8212; I am young<br/><br />
Under the juniper trees &#8212;&#8212; I will live<br/><br />
Sky blue or gray &#8212;&#8212; I am strong<br/><br />
They continue at ease &#8212;&#8212; I can give<br/><br />
Moving so slow &#8212;&#8212; you the strange<br/><br />
That serenely they can &#8212;&#8212; seed of day<br/><br />
Gracefully grow &#8212;&#8212; feel the change<br/><br />
And yes still understand &#8212;&#8212; know the way<br/><br />
The king and the queen in their castle of billboards<br/><br />
Sleepwalk down the hallways dragging behind<br/><br />
All their possessions and transient treasures<br/><br />
As they go to worship the electronic shrine<br/><br />
On which is playing the late late commercial<br/><br />
In that hollowest house of the opulent blind<br/><br />
And I wave goodbye to mammon<br/><br />
And smile hello to a stream<br/><br />
O the new children buy &#8212;&#8212; I am young<br/><br />
All the world for a song &#8212;&#8212; I will live<br/><br />
Without a dime &#8212;&#8212; I am strong<br/><br />
To which they belong &#8212;&#8212; I can give<br/><br />
Nobody owns &#8212;&#8212; you the strange<br/><br />
Anything anywhere &#8212;&#8212; seed of day<br/><br />
Everyones grown &#8212;&#8212; feel the change<br/><br />
Up so big they can share &#8212;&#8212; know the way<br/><br />
The vaudeville generals cavort on the stage<br/><br />
And shatter their audience with submachine guns<br/><br />
And freedom and violence the acrobat clowns<br/><br />
Do a balancing act on the graves of our sons<br/><br />
While the tapdancing emperor sings war is peace<br/><br />
And love the magician disappears in the fun<br/><br />
And I wave goodbye to murder<br/><br />
And smile hello to the rain<br/><br />
O the new children cant &#8212;&#8212; I am young<br/><br />
Tell a foe from a friend &#8212;&#8212; I will live<br/><br />
Quick to enchant &#8212;&#8212; I am strong<br/><br />
And so glad to extend &#8212;&#8212; I can give<br/><br />
Handfuls of dawn &#8212;&#8212; you the strange<br/><br />
To kaleidoscope men &#8212;&#8212; seed of day<br/><br />
Come from beyond &#8212;&#8212; feel the change<br/><br />
The great wall of skin &#8212;&#8212; know the way<br/><br />
The bloodless husbands are jesters who listen<br/><br />
Like sheep to the shrieks and commands of their wives<br/><br />
And the men who arent men leave the women alone<br/><br />
See them all faking love on a bed made of knives<br/><br />
Afraid to discover or trust in their bodies<br/><br />
And in secret divorce they will never survive<br/><br />
And I wave goodbye to ashes<br/><br />
And smile hello to a girl<br/><br />
O the new children kiss &#8212;&#8212; I am young<br/><br />
They are so proud to learn &#8212;&#8212; I will live<br/><br />
Womanwood bliss &#8212;&#8212; I am strong<br/><br />
And the manfire that burns &#8212;&#8212; I can give<br/><br />
Knowing no fear &#8212;&#8212; you the strange<br/><br />
They take off their clothes &#8212;&#8212; seed of day<br/><br />
Honest and clear &#8212;&#8212; feel the change<br/><br />
As a river that flows &#8212;&#8212; know the way<br/><br />
The antique people are fading out slowly<br/><br />
Like newspapers flaming in mind suicide<br/><br />
Godless and sexless directionless loons<br/><br />
Their sham sandcastles dissolve in the tide<br/><br />
They put on their deathmasks and compromise daily<br/><br />
The new children will live for the elders have died<br/><br />
And I wave goodbye to america<br/><br />
And smile hello to the world<br/><br />
<img width='250' height='433' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/tim1.jpg' alt='' /><br/></p>
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		<item>
		<title>America Is Waiting</title>
		<link>http://www.earthrites.org/turfing/?p=3399</link>
		<comments>http://www.earthrites.org/turfing/?p=3399#comments</comments>
		<pubDate>Fri, 24 Feb 2006 08:32:00 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://www.earthrites.org/turfing2/index.php?/archives/238-guid.html</guid>
		<description><![CDATA[On The Music Box: OOOOOMMMMMMMMMM&#8230;&#8230;&#8230; Kinda a fun end to the week&#8230; On The Menu: Artwork: Gwyllm Links: Musical (give &#8216;em a try!) Links: Regular ones as well! Article: LSD, Dogs and Me &#8211; by Robert Anton Wilson Poetry:Poems dedicated &#8230; <a href="http://www.earthrites.org/turfing/?p=3399">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>On The Music Box:  OOOOOMMMMMMMMMM&#8230;&#8230;&#8230;<br/><br />
Kinda a fun end to the week&#8230;<br/><br />
On The Menu:<br/><br />
Artwork: Gwyllm<br/><br />
Links: Musical (give &#8216;em a try!)<br/><br />
Links: Regular ones as well!<br/><br />
Article: LSD, Dogs and Me &#8211; by Robert Anton Wilson<br/><br />
Poetry:Poems dedicated to Salvia Divinorum by Laura Pendell<br/><br />
Enjoy!<br/><br />
(Magma-Gwyllm Llwydd)<br/><br />
<img width='374' height='375' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/magma.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
Music Links:<br/><br />
<a href="http://www.youtube.com/watch?v=-pIGbxx9uWk&amp;search=brian%20eno">America Is Waiting&#8230;</a><br/><br />
<a href="http://www.youtube.com/watch?v=-lr5P46mmWY&amp;search=bill%20laswell">Praxis</a><br/><br />
<a href="http://www.youtube.com/watch?v=iGXij9fhcQU&amp;search=bill%20nelson">Bill Nelson&#8230; David Sylvian</a><br/><br />
<u>_________</u><br/><br />
Link Links:<br/><br />
<a href="http://www.washingtonpost.com/wp-dyn/content/article/2006/02/16/AR2006021602066.html?sub=AR">Homeland Security Porn Police</a><br/><br />
<a href="http://www.boiseweekly.com/gyrobase/Content?oid=oid:158729">Red State, Meet Police State</a><br/><br />
<a href="http://www.usatoday.com/news/nation/2006-02-14-chicago-cameras_x.htm">Daley wants security cameras at bars</a><br/><br />
<u>_________</u><br/><br />
LSD, Dogs and Me<br/><br />
by Robert Anton Wilson<br/><br />
[writen for a Swiss magazine, on the 60th anniversary of Dr Hoffman's discovery of LSD.]<br/><br />
<img width='200' height='287' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/robert-anton-wilson-760188.jpg' alt='' />Greetings to Dr. Albert Hoffman on the 60th birthday of his &#8220;problem child!&#8221; And greetings to the Free World in general from the occupied U.S.A.! Two major factors have rendered me incapable of believing in the dominant mechanistic-materialist model of mind and the universe: [1] dogs, all of my life, and [2] LSD, since 1962.<br/><br />
About dogs I will write elsewhere; here I will say only that no matter how much mechanistic biology I read, no dog who ever lived as a guest in my house ever seemed like a machine to me. They all seemed like four-legged people.<br/><br />
Every LSD voyager has his or her own unique reports to offer; here I offer only my own recollections of my own experiences, expressed in my own favorite metaphors.<br/><br />
After my first LSD voyage, dogs not only seemed even less like machines than before, but so did bugs and trees and birds and the starry sky itself. After my 100th trip, even I seemed less like a machine.<br/><br />
I have not embraced pantheism or even panpsychism as a philosophy; rather, I have given up on philosophies entirely. I live amid wonders, which I file under the law of general semantics which states that no map can ever show &#8220;all&#8221; the territory. In fact, I think we should ban the word &#8220;all&#8221; from ordinary speech and restrict it solely to pure mathematics.<br/><br />
Let me explain that a bit. Consider any large city you know well &#8212; Zurich, Berlin, Amsterdam, Los Angeles, whatever. For the sake of illustration, let me write &#8220;Dublin&#8221; and you may think of any other city you prefer. Do you think any map of Dublin can show the locations and directions of all the mice in that city? Even if you regard this absurdity as theoretically possible, this map still would not include the flowers, fleas, microbes, etc. &#8212; nor would it depict the emotions, joys, sufferings of the people [or the dogs] &#8212; and it would remain relatively accurate for only seconds. [It could not remain totally accurate for even a nanosecond.]<br/><br />
Now consider our other kinds of &#8220;maps&#8221; &#8212; our beliefs, our arts, our sciences. Does quantum mechanics tell &#8220;all&#8221; or even most of the reasons George W. Bush wants to kill Saddam Husein? Does Freudian theory, Marxism, postmodernism, bile samples, or oil prices &#8212; alone or combined into a mega-model &#8211;tell &#8220;all&#8221; about that?<br/><br />
Does Van Gogh tell more or less about vegetation than Beethoven&#8217;s Sixth, Darwin&#8217;s Origin of Species or the latest papers on botony? Which geometry reveals &#8220;all&#8221; the truth about the starry sky above Dublin &#8212; Euclid, Gauss, Lobatchevsky, Buckminster Fuller?<br/><br />
To fully grasp what I mean here, try the following simple experiment: try to say &#8220;all&#8221; about the page [or computer screen] on which you see these words. Assuming you have it in hard copy, try to write down all you know about the chemical composition of the ink and the paper; if you don&#8217;t know enough, do some research.<br/><br />
Try to learn &#8220;all&#8221; about how it got from me to you, even if that requires six months of computer science and electronic theory. Who asked me to write this? Find out &#8220;all&#8221; you can about her or him. Don&#8217;t neglect the others involved in the production of this page &#8212; their salaries, their worries, their religions if any, their politics, their sex-lives usw.<br/><br />
And don&#8217;t forget me: why did somebody ask me to write about LSD and why did I agree? Try to investigate &#8220;all&#8221; about me. [Hint: in doing this exercize, I discovered that among the infinite reasons I became a writer I could not omit the Danes over-fishing the North Sea 15 centuries ago.*]<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;<br/><br />
*My paternal grandmother had the name O&#8217;Lachlann, which means &#8220;son of the Dane&#8221; in Gaelic. The Danes took to invasion and conquest, of Ireland and elsewhere, after the fish problem arose&#8230;..<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8211;<br/><br />
If you continue this search for &#8220;allness&#8221; reasonably long enough [about two years minimum], the page will have yellowed and the ink might have faded, which will require more nvestigation into chemistry and even political history &#8212;e.g. the paper would last longer if made of hemp; why did the publisher use wood pulp instead?<br/><br />
Now imagine these gigabytes of information entering your brain not in two years, but in two nanoseconds, and radiating not just from this page but from the fruit on the table, the wall paint, the pencil, the cars passing in the street&#8230;.. and the furthest stars.<br/><br />
That&#8217;s why LSD has altered the world for so many of us in the last 60 years. Like English poet William Blake we have found &#8220;infinity in a grain of sand&#8221; and the deeper we look, the deeper the abyss grows. And like Nietzsche, we often suspect that as we gaze into the abyss, the abyss also gazes into us&#8230;&#8230;<br/><br />
LSD seems to suspend the imprinted and conditioned brain circuits that normally control pereption/emotion/thought, allowing a flood &#8212; an ocean &#8212; of new information to break through. The experience will seem either very frightening or exileratingly educational, depending on how rigidly you previously believed your current map contained &#8220;all&#8221; the universe. Since I learned that no model equals the totallity of experience long before I tried LSD, I never had a bad trip; but I have seen enough anxiety atttacks and downright wig-outs in cases of the naive and dogmatic that I have never favored or advocated LSD&#8217;s promiscuous use by the general population. As J.R. &#8220;Bob&#8221; Dobbs says, &#8220;You know how dumb the average ccitizen is? Well, mathematically, by definition, half of them are even dumber than that.&#8221;<br/><br />
While splashing about and trying not to drown in this ocean of new information, you generally experience a second LSD surprise: an explosion of newfound energy within your own body. Whether you call this kundalini or bio-electricity or orgone or libido or Life Force, it can trigger muscle spasms, unbridled Eros or just &#8220;warm and melting&#8221; sensations &#8212; or all three in succession, or all three almost simultaneously &#8212; usually followed by something loosely called &#8220;near-death experience&#8221; or &#8220;out of body experience.&#8221; Again, this can seem either psychotically terrifying or &#8220;religiously&#8221; ecstatic, and can imprint short-or&#8211;long-term tendecies toward paranoia ["everything wants to destroy me"] or metanoia ["everything wants to help me."] In either case, one tends to retain a heightened awareness of those peculiar coincidences that Jung called synchronicities and Christian conspiracy buffs attribute to hostile occult forces.<br/><br />
In my case, after a few years I found myself seemingly forced to choose, not between paranoia and metanoia &#8212; both by then appeared pitiful oversimplifications &#8212; but between mysticism and agnosticism. I solved that problem, for myself anyway, by choosing agnostic mysticism in the tradition of Lao-tse:<br/><br />
Something unknown, unspeakable,<br/><br />
before Earth or sky,<br/><br />
before life or death,<br/><br />
I do not know what to call it<br/><br />
So I call it Dao<br/><br />
What do I think we should do with Dr. Hoffman&#8217;s &#8220;problem child&#8221;? Well, no commodity becomes safer when its manufacture, sale and distribution all fall into the hands of professional criminals; and prohibition, of alcohol and all other drugs, inevitably has that effect, followed by police corruption and public cynicism. Maybe governments should leave this arena entirely and let professional scientists, medical and otherwise, write the guidelines?<br/><br />
<u>_______________</u><br/><br />
<u>__________</u><br/><br />
2 Poems on Salvia Divinorum: Laura Pendell<br/><br />
(Ska Pastora-Gwyllm Llwydd)<br/><br />
<img width='262' height='300' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/skapastoralarge.jpg' alt='' /><br/><br />
<br/><br />
WHERE SHE TAKES ME<br/><br />
it starts suddenly with a circle<br/><br />
circular motion<br/><br />
a sense of movement<br/><br />
going counterclockwise<br/><br />
and it feels <br/><br />
it feels like it comes<br/><br />
out of my mouth<br/><br />
out of my forehead<br/><br />
the left side of my face<br/><br />
a scatter pattern<br/><br />
a pattern<br/><br />
a scatter<br/><br />
left to right<br/><br />
a pull and circularity<br/><br />
around me above me <br/><br />
from me<br/><br />
inside a huge room<br/><br />
a cathedral<br/><br />
I am both<br/><br />
the inside and the outside<br/><br />
and I dont know <br/><br />
I dont know how<br/><br />
I dont know how to<br/><br />
move<br/><br />
or swim<br/><br />
through this space<br/><br />
and I keep thinking<br/><br />
its growing<br/><br />
growing out of my face<br/><br />
out of my body<br/><br />
spinning<br/><br />
out of my body<br/><br />
and wondering<br/><br />
where my body<br/><br />
is<br/><br />
I want to relax<br/><br />
just wonder<br/><br />
at the beauty<br/><br />
of it all<br/><br />
and part of me <br/><br />
is saying<br/><br />
where am I<br/><br />
not as in what is this place<br/><br />
where is this place<br/><br />
but<br/><br />
where is my body<br/><br />
because its <br/><br />
pure consciousness<br/><br />
without<br/><br />
any physical sense<br/><br />
and I feel like I<br/><br />
should be inside<br/><br />
this space Ive created<br/><br />
instead<br/><br />
I<br/><br />
am<br/><br />
the<br/><br />
space<br/><br />
and this time it is pastel green<br/><br />
but another time it was<br/><br />
pink luminescent light<br/><br />
and its made of<br/><br />
me<br/><br />
its made of<br/><br />
my face my body<br/><br />
repeating<br/><br />
over &amp;amp; over &amp;amp; over &amp;amp; over &amp;amp;<br/><br />
like a patchwork <br/><br />
or finely woven fabric<br/><br />
and it would be peaceful<br/><br />
except for me<br/><br />
wondering <br/><br />
where my bodys gone<br/><br />
and if it will ever come back<br/><br />
or will I ever find my way back<br/><br />
<br/><br />
so I let go and swim and<br/><br />
its huge<br/><br />
its vast<br/><br />
its cavernous<br/><br />
and afterwards<br/><br />
there is this <br/><br />
deep profound<br/><br />
sense of<br/><br />
regret<br/><br />
because I couldnt <br/><br />
stay <br/><br />
longer<br/><br />
this place I have always<br/><br />
wanted to be<br/><br />
this place I have always<br/><br />
looked for<br/><br />
&#8212;&#8211;<br/><br />
THE DIVINE GODDESS<br/><br />
sometimes she is filled with light<br/><br />
sun light   <br/><br />
moon light <br/><br />
radiant light<br/><br />
rainbow light <br/><br />
sunrise light <br/><br />
sunset light<br/><br />
call it the kingdom of the oracular<br/><br />
sometimes she is filled with dark<br/><br />
forest dark<br/><br />
jungle dark<br/><br />
a green so dark it is almost black<br/><br />
call it the forbidden that never is<br/><br />
always a path ahead and behind<br/><br />
inside and outside<br/><br />
before and beyond<br/><br />
now/then/and <br/><br />
different <br/><br />
like walking on your hands<br/><br />
she sings to you<br/><br />
&amp;amp; you know the voice you know<br/><br />
the song she sang to you <br/><br />
before you were<br/><br />
the rush of hidden water<br/><br />
what weeds sing when the wind rides them<br/><br />
<br/><br />
she touches you with soft fingers<br/><br />
caresses the part of you that always asks<br/><br />
until there is nothing left to ask<br/><br />
and the world is held together with <br/><br />
surface tension<br/><br />
it is being inside her mind<br/><br />
it is being her mind<br/><br />
just now<br/><br />
just then<br/><br />
and<br/><br />
just so<br/><br />
&#8212;&#8212;&#8212;&#8212;<br/><br />
(Oracle- Gwyllm Llwydd)<br/><br />
<img width='400' height='300' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/oracle.jpg' alt='' /><br/></p>
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		<title>The Carnival is Over&#8230;</title>
		<link>http://www.earthrites.org/turfing/?p=3405</link>
		<comments>http://www.earthrites.org/turfing/?p=3405#comments</comments>
		<pubDate>Thu, 23 Feb 2006 16:00:00 +0000</pubDate>
		<dc:creator>admin</dc:creator>
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		<description><![CDATA[All Photos: Man Ray of Dora Maar Musical Links&#8230; A heads up: The Political Lie 2 Surrealist: Poetry&#8230; More on the way&#8230; Talk Later, G _______ Musical Links: There There Dead Can Dance &#8211; The Carnival Is Over ____________ _________ &#8230; <a href="http://www.earthrites.org/turfing/?p=3405">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p><img width='308' height='400' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/mr_maar.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
<br/><br />
All Photos:  Man Ray of Dora Maar<br/><br />
Musical Links&#8230;<br/><br />
A heads up: The Political Lie<br/><br />
2 Surrealist: Poetry&#8230;<br/><br />
More on the way&#8230;<br/><br />
Talk Later,<br/><br />
G<br/><br />
<u>_______</u><br/><br />
Musical Links:<br/><br />
<a href="http://www.youtube.com/watch?v=x5BcWW-OguQ&amp;search=radiohead%20there%20there">There There</a><br/><br />
<a href="http://www.youtube.com/watch?v=ay7MvCe1IQs&amp;search=dead%20can%20dance"> Dead Can Dance &#8211; The Carnival Is Over</a><br/><br />
<u>____________</u><br/><br />
<img width='277' height='375' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/ray02.jpg' alt='' /><br/><br />
<br/><br />
<u>_________</u><br/><br />
A heads up (Thanks Laura!)<br/><br />
Anniversary of the Political Lie -20th of March<br/><br />
An Appeal for a worldwide reading of Eliot Weinberger&#8217;s &#8220;What I Heard about Iraq&#8221; on 20th of March 2006, to mark the third anniversary of the outbreak of the war <br/><br />
The Peter-Weiss-Foundation for Art and Politics based in Berlin is sending out an appeal to commit the 20th of March (the third anniversary of the beginning of the war in Iraq) as an anniversary of the political lie. The purpose of the events and activities linked to this day should be to heighten awareness about contents and forms of political communication and to expose and criticize the political lie ­ academically, artistically or in form of caricatures. Although at the beginning of the 21st century it is evident that the lie still belongs to the standard set of certain political movements, it has to be made clear at the same time, that the forces which oppose it do not yield. The first anniversary of the political lie will be held on 20th of March 2006 in different cities worldwide and among other events with readings of Eliot Weinbergerâs âWhat I Heard about Iraq â.<br/><br />
The text is a collage of the statements made by American administration officials and their allies leading up to the war, and then, after the war began, of these same officials, as well as American soldiers and ordinary Iraqi citizens. It is a history of the Iraq war in &#8220;soundbites,&#8221; from 1992 to January 2005. After its publication in the London Review of Books, the text was the most-visited article ever on the magazine&#8217;s website, and was reproduced or linked on some 100,000 other websites. It has been translated in many languages. A sequel, &#8220;What I Heard about Iraq in 2005,&#8221; was published by the LRB at the end of 2005. See both texts at www.literaturfestival.com. <br/><br />
Last year, a dramatic reading of &#8220;What I Heard about Iraq&#8221; was held at the Berlin festival on September 11th. Other independent readings have been held in Sydney, New York, Luxembourg, India, and various other parts of the world. A multimedia stage adaptation has been running in Los Angeles for some months. Opera houses are contemplating creating a libretto using the text. <br/><br />
This Appeal has been signed by Chris Abani, USA/ Nigeria; Darryl Accone, South Africa; David Albahari, USA; Tariq Ali, UK; Hanan al-Shayk, Lebanon/ UK; Maria Teresa Andruetto, Argentina; Paul Auster, USA; Gabeba Baderon, South Africa; Biyi Bandele, UK; Russel Banks, USA; Shabbir Bannobhei, South Africa; Mohammed Bennis, Marocco; Abbas Beydoun, Lebanon; Martha Brooks, Canada; Bora Cosic, Croatia/ D; Bei Dao, USA/ China; Mahmoud Darwish, Palestine; Lydia Davis, USA; Raymond Federman, USA; Jochen Gerz, France; Amitav Ghosh, USA/ India; Juan Goytisolo, Spain; Nedim GÃ¼rsel, Turkey;Elke Heidenreich, Germany; Christoph Hein, Germany; Rebecca Horn, Germany; Iman Humaydan Younes, Lebanon; Siri Hustvedt, USA; Victor Jerofejew, Russia; Ko Un, Korea; Hanif Kureshi, UK; Doris Lessing, UK; Simon Levy, USA; Tedi LÃ³pez Mills, Mexico; Claudio Magris, Italy; Michael Palmer, USA; Harold Pinter, UK; Roberto Piumini, Italy; Peter Ripken, Germany; Alberto Ruy-Sanchez, Mexico; Boualem Sansal, Alg<br/><br />
eria; Alka Saraogi, India; Peter Schneider, Germany; Roland Stelter, Germany; Ana Paula Tavares, Angola; Jutta Treiber, Austria; Tenzin Tsunde, Tibet/ India; Spiros Vergos, Greece; Mphutlane Wa Bofelo, South Africa/ Azania; Abdourahman A. Waberi, Djibouti/France; Anne Waldman, USA; Eliot Weinberger, USA; Jeanette Winterson, UK; Yang Lian NZ/ UK/ China<br/><br />
Readings will be held March 20th 2006 in Athens; Basel; Berlin, SophiensÃ¦le; Bruxelles, Kaaitheater; Calcutta; Durban, Time of the Writer Festival; Everett; Frankfurt, schauspielfrankfurt; Los Angeles, Fountain Theatre;  Magdeburg, theatermagdeburg; Melbourne, La Mama Theatre; New York, Theatre 88; Prague, divadlo Komedie; San Francisco; ZÃ¼rich, Theater am Neumarkt and other cities. <br/><br />
Signatures for this appeal and ideas for the Anniversary of the Political Lie on March 20th 2007 are welcomed.<br/><br />
Warmest Wishes<br/><br />
Ulrich Schreiber<br/><br />
Peter-Weiss-Foundation for Arts and Politics<br/><br />
Linienstr. 156/157<br/><br />
10115 Berlin<br/><br />
<u>________</u><br/><br />
2 Surrealist Poets&#8230;<br/><br />
<img width='295' height='375' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/imagessoupault.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
SPORT ARTICLES<br/><br />
Courageous like a stamp<br/><br />
he went his way<br/><br />
tapping softly in his hands<br/><br />
to count his steps<br/><br />
his heart red as a boar<br/><br />
beat beat<br/><br />
like a pink green butterfly<br/><br />
Now and then<br/><br />
he planted a little satin flag<br/><br />
When he had walked a lot<br/><br />
he sat down to rest<br/><br />
and fell asleep<br/><br />
But since that day there are many clouds in the sky<br/><br />
many birds in the trees<br/><br />
and there&#8217;s a lot of salt in the sea<br/><br />
There are also lots of other things<br/><br />
-Philippe Soupault <br/><br />
GOLD MEDAL<br/><br />
Night jostles her stars<br/><br />
It rains sand and cotton<br/><br />
It is so hot<br/><br />
but silence weaves sighs<br/><br />
and the glory of summer<br/><br />
Signals a little bit everywhere<br/><br />
of heated crimes<br/><br />
of people who&#8217;ll overthrow thrones<br/><br />
and a great light<br/><br />
in the West<br/><br />
and the East<br/><br />
tender like a rainbow<br/><br />
It&#8217;s noon now<br/><br />
All the bells answer<br/><br />
Noon<br/><br />
Waiting deaf<br/><br />
like a great animal<br/><br />
Gets its limbs out of all four corners<br/><br />
it advances its claws<br/><br />
the shadows and the beams<br/><br />
The sky will fall on our heads<br/><br />
Wind is expected<br/><br />
That today has to be blue<br/><br />
like a flag<br/><br />
-Philippe Soupault<br/><br />
&#8212;&#8212;&#8212;&#8211;<br/><br />
<img width='230' height='300' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/reverdy.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
<br/><br />
THE TRAITS OF THE SKY<br/><br />
The fire that dances <br/><br />
The bird that sings <br/><br />
The wind that dies<br/><br />
The icy waves <br/><br />
And the surges of rumor<br/><br />
In the ear the distant cries<br/><br />
of the day that passes<br/><br />
all the weary flames<br/><br />
the voice of the voyager <br/><br />
All the powder in the sky<br/><br />
the heel on the earth <br/><br />
The eye fixed on the road<br/><br />
Where steps are inscribed <br/><br />
Which the number unrolls<br/><br />
To the names that have left <br/><br />
In the folds of the clouds<br/><br />
the unknown face <br/><br />
The one which you watch<br/><br />
And which has not come<br/><br />
-Pierre Reverdy<br/><br />
For The Moment<br/><br />
   <br/><br />
 <br/><br />
  Life is simple and gay<br/><br />
The bright sun rings with a quiet sound<br/><br />
The sound of the bells has quieted <br/><br />
down<br/><br />
This morning the light hits it all <br/><br />
The footlights of my head are lit again<br/><br />
And the room I live in is finally bright<br/><br />
Just one beam is enough<br/><br />
Just one burst of laughter<br/><br />
My joy that shakes the house <br/><br />
Restrains those wanting to die<br/><br />
By the notes of its song<br/><br />
I sing off-key<br/><br />
Ah it&#8217;s funny <br/><br />
My mouth open to every breeze <br/><br />
Spews mad notes everywhere<br/><br />
That emerge I don&#8217;t know how<br/><br />
To fly toward other ears<br/><br />
Listen I&#8217;m not crazy <br/><br />
I laugh at the bottom of the stairs<br/><br />
Before the wide-open door<br/><br />
In the sunlight scattered <br/><br />
On the wall among green vines <br/><br />
And my arms are held out toward you<br/><br />
It&#8217;s today I love you<br/><br />
-Pierre Reverdy<br/><br />
<u>_______</u> <br/><br />
<img width='295' height='400' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/ray01.jpg' alt='' /></p>
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		<title>Song To The Siren</title>
		<link>http://www.earthrites.org/turfing/?p=3402</link>
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		<pubDate>Wed, 22 Feb 2006 08:01:00 +0000</pubDate>
		<dc:creator>admin</dc:creator>
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		<description><![CDATA[Had dinner last night, a six course French meal cooked by Rowan and his friend Isobel for their French Class&#8230; They provided an excellent spread for some 11 people. I was taken by suprise, Watercress Soup, Tepenade for starters, , &#8230; <a href="http://www.earthrites.org/turfing/?p=3402">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>Had dinner last night, a six course French meal cooked by Rowan and his friend Isobel for their French Class&#8230;  They provided an excellent spread for some 11 people.  I was taken by suprise,  Watercress Soup, Tepenade for starters, , Coq Au Vin, Crepes as main dishes&#8230; Cheese plate ( 5 different cheeses) 2 types of salads served next&#8230; Chocolate Mousse, and Poached Pears with Chocolate Sauce, and BlackBerry Wine Sauce.  Not bad for 15 year olds!<br/><br />
Changes coming soon on the radio.  Regular programming coming up from a couple of different DJ&#8217;s.<br/><br />
Cold still in Portland, though the Artic Blast seem to be a thing of the past&#8230;.<br/><br />
More Later,<br/><br />
Gwyllm<br/><br />
<u>______________</u> <br/><br />
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<u>__________</u><br/><br />
On The Menu&#8230;<br/><br />
All Photographs: Dora Maar<br/><br />
Musical Links&#8230; Tim Buckley, This Mortal Coil<br/><br />
Article: The Internet vs. the State<br/><br />
Poetry: Tao Te Ching (Magickal Formulas)<br/><br />
<u>__________</u><br/><br />
Musical Links:<br/><br />
<a href="http://www.youtube.com/watch?v=mZXVABwAqrA&amp;search=tim%20buckley">Song To The Siren: Original</a><br/><br />
<a href="http://www.youtube.com/watch?v=v9oMwAIoc5A&amp;search=this%20mortal%20coil">Song To The Siren&#8230; later on</a><br/><br />
&#8212;&#8212;&#8212;<br/><br />
Link Links:<br/><br />
<a href="http://www.cnn.com/2006/LAW/02/21/scotus.religion.ap/">I smell a change in the Earth, I feel it in the Water, and the Air&#8230;</a><br/><br />
<a href="http://pdl.warnerbros.com/wip/us/med/scanner_darkly/scanner_darkly_a_tlr2_qt_700.mov">A Scanner Darkly&#8230;. trailier.</a><br/><br />
<a href="http://video.google.com/videoplay?docid=2053731645001034711">We Wuz Hoaxed&#8230;</a><br/><br />
<a href="http://www.guardian.co.uk/arts/news/story/0,,1713978,00.html?gusrc=rss">Archangel sculpture rises from Lichfield nave</a><br/><br />
<u>________</u><br/><br />
<img width='249' height='400' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Ubu_DMaar.jpg' alt='' /><br/><br />
<a href="http://www.lewrockwell.com/orig/garris3.html">The Internet vs. the State</a><br/><br />
by Eric Garris<br/><br />
At the 1977 Libertarian Party Convention, mind-expansion advocate and LSD guru Timothy Leary gave a speech that few of us took very seriously. He spoke of something called the Internet, a network that would connect computers worldwide, allowing participants from around the globe to sign on and retrieve text, photographs, audio and video instantaneously, and to communicate in realtime with anyone in the whole world who also had a computer and a connection. He said that it would be the new revolution against the current social order and stifling status quo. He predicted it would be much, much bigger than drugs in its ability to overthrow the establishment. Whereas tuning in, turning on and dropping out had been of great interest to a somewhat narrow subset of the population, everyone would be able to use the Internet, in his own way, and thus the new revolution against the old order would transcend class, age, nationality and all other demographics. The bourgeois would have just as much interest and use for it as the so-called counterculture. And nothing would ever again be the same.<br/><br />
As I said, no one at the time really believed it. We figured Leary had just done a little too much acid and his imagination had gotten the best of him. The network of information he described seemed totally impossible  and yet it exists, precisely as he predicted it, right now.<br/><br />
In fact, even Timothy Leary might be surprised to see the newest developments. Hardly a week goes by without some substantial revolution in cyberspace. When Leary died in 1996, data storage, processing and transfer had yet to approach anything anywhere near their current magnificent levels of utility and speed. And next year will make this year look like nothing. Already, we think back five years and can hardly comprehend the breathtaking progress over that time.<br/><br />
A lot of people say the Internet is overrated. They think it&#8217;s just a bunch of vanity sites and ranting and raving kooks  and while they acknowledge it is nice that you can buy products online and have them delivered to your house, they doubt the net will prove as revolutionary of culture and industry as is predicted of it. Ever since the Dot-Com Boom of the late 1990s and the subsequent bust, many are inclined to dismiss the alleged greatness of the net. Some see it only as a novelty or fad that will hardly evolve far past its current size and scope.<br/><br />
These people could not be more wrong. The Internet is not just not overrated  it is vastly underrated. <br/><br />
In the Internet we see our greatest hope for freedom and for the continual progress of humanity. In the Internet we see the anachronistic and obsolete institutions of society being pushed aside for a new dawn of better things. In the Internet we see the key to diminishing the power and status of the state and liberating ourselves from its oppression and deception.<br/><br />
Let us first consider an indirect but nevertheless essential reason to have hope for freedom, thanks to the World Wide Web. The Internet is proof of libertarianism in action. In this unregulated sector of society, we have seen more progress and changes and improvements than in any other sector in any comparably short period of time. No other invention went so far so quickly. And all of it rests on the economic principles of spontaneous order that we have been touting for years, but had to wait until now to see fully realized.<br/><br />
On eBay, we see millions of transactions occurring every day in one of the freest markets in human history. And almost all of the transactions are satisfactory for both parties. You really can trust most people most of the time to keep their word in business matters, and never before has it been so clearly shown. eBay&#8217;s primary mechanisms of quality control and contract enforcement have sprung about in the voluntary sector, with no coercive monopoly. Reputation plays a very crucial role. If you have not sold much online to people who will vouch for you, it will be harder for you to unload a large expensive item at a reasonable price. The market at eBay is self-correcting. People succeed roughly as much as they deserve. Honesty and entrepreneurial cunning are rewarded and cheating and waste strongly discouraged. Every week, billions of dollars exchange hands on this site alone, which has encouraged people everywhere to trust the methods of mutual exchange and, even if only subconsciously, no longer associate market success with central planning. Entire businesses, small and not so small, thrive by selling on this site and doing nothing else. eBay could have probably brought us out of the Depression, and the unbridled capitalism it represents, along with all the millions of other marketing sites online, might be the only things keeping us out of another one.<br/><br />
Along with eBay came the success story of PayPal, another site that has helped to revolutionize an economic sector, in this case of money itself. Money can be anonymous and transferable to anywhere in the world. With the proliferation of such sites, we might see the unraveling of people&#8217;s hope in the government as a major fiscal and monetary player. The Internet has many people more jealous of their money, more resistant to hand it over to the tax men, and that alone is a blessing.<br/><br />
Consider Google. Here we have the ability to search billions of pages of text in a matter of a couple seconds. With the expansion of this software into new applications and uses, we are seeing the information age really coming to life. What used to take all day at the library to dig up, even just ten years ago, now sometimes takes less than a minute. The newest foray of Google into the book world is just the newest bloodless revolution  we now have the capability of searching the text of thousands of books, and their number is growing. Have you ever had a phrase that you remembered from one book or another, but you couldn&#8217;t remember which? What only a decade ago might have kept you awake at night, causing a brain itch you might have taken with you to the grave, might soon only take a minute or two to look up and turn from nagging suspicion into verified fact. <br/><br />
I remember a scene in the movie All the President&#8217;s Men, where Robert Redford as Bob Woodward spends an entire day in a room full of phone books looking for the location of someone named on an incriminating check. Today, his search would have taken seconds.<br/><br />
The searchability of text has only blossomed with the great success of PDFs  one of many digital formats that is fast replacing its analog counterpart. I went to an Adobe Acrobat convention years ago, but was later disappointed when their enthusiastic promises of a totally searchable format weren&#8217;t totally realized in the first few versions of the program. Anyone who has experienced how quickly and amazingly PDFs have evolved knows the folly of too quickly judging a technology by its initial incarnation. As with so many other things in the digital revolution, I can only expect PDFs to continue to impress us. <br/><br />
Perhaps nothing right now is so astonishing as a demonstration of the wonders of spontaneous order as that online encyclopedia, Wikipedia. For those of you don&#8217;t know, Wikipedia is the largest collection of encyclopedia articles in the world, which are written completely by volunteers. Anyone can edit the articles, anyone can write a new one. It now boasts more than 810,000 articles in English, as well as hundreds of thousands more in dozens of other languages. Each article was written, edited and rewritten by whoever in the world decided to contribute. The division of labor, the capacity of people for consensus building and totally voluntary cooperation, and the general goodness of most people to respect each other&#8217;s boundaries are on display at this one site, and the entire world is better informed as a result.<br/><br />
Wikipedia is a microcosm of a phenomenon online that many statists would have denied was possible before it came about. Online we see millions of times more information than any of us has the capacity to read in our lifetimes  and it&#8217;s all free to anyone who wants it. Interestingly enough, people will put effort into sharing information with their fellow man. The good side of humanity  the charity that we libertarians are so used to insisting exists and doesn&#8217;t need government to thrive  is right there. It is online, for everyone to behold.<br/><br />
With the explosion of information especially, a transformation of publishing and information distribution that compares only to the invention of the printing press, one is tempted to wonder how long it will take for the people to realize how bad a deal public education really is. In the near future, people will see that the failing pubic school system can easily be replaced with a more customized, and far less-expensive system of learning.<br/><br />
The spontaneous order that has cultivated a free market in ideas, goods and services online has unmistakably been met with approval by the masses. It is a genuine market, open to everyone for miniscule start-up and administrative costs and nothing like the barriers of entry we see in the highly regulated industries of realspace. It is no surprise that most of the major Web sites and companies  eBay, Yahoo, Google, Pay Pal, Amazon  lean so heavily toward freedom and against the state. Unlike the big businesses of the mercantilist realspace economy, the big players in e-commerce tend to see the government more as a clumsy obstacle, or more likely, a nonentity rushing to catch up to the technology of 1997, rather than as a major player to lobby for kickbacks and favors. There are surely big software and hardware companies that are not so favorable toward freedom, but they are almost all in bed with the state in one way or another, and so have a vested interest in the corporate state surviving. Like the state itself, they will be on the losing side of history.<br/><br />
And when we see the way the state regards the Internet, we can only smile. Half the time the politicians claim enthusiasm. The other half they appear afraid, such as when they threaten to censor, tax or regulate it. But it is clear that the political establishment has no idea whatsoever what it&#8217;s up against, and those of us who love liberty can only cheer.<br/><br />
In the 2000 campaign, George W. Bush was asked what he thought about a parody website, designed to look like his campaign page, which portrayed him as a former cocaine-using, corporate tool ignoramus. His response? He said he didn&#8217;t think it was too funny and &#8220;there ought to be limits to freedom.&#8221;<br/><br />
Many of us didn&#8217;t now how to react at first. Should we be scared of this potential president&#8217;s overtly anti-liberty statement? Or should we snicker that he would think that he could actually stop the wonderfully nasty things people were saying about him on the miraculously free Internet?<br/><br />
What was even more notable was how quick the word got out  thanks to the Internet  that Bush was against our freedom of speech. The man probably had no clue that what he said, along with all the many other stupid things he would say, once widely circulated on the net, would be far more damaging to his pretense of authority than any satire web site accusing him of being a drug addict.<br/><br />
During the last presidential campaign, almost everyone was online, keeping tabs on what the candidates were saying as had never been feasible for any of the other elections in American history. And so when John Kerry posted on his Web site that he believed in a mandatory national service program, some activists caught it immediately and, correctly predicting the Kerry camp would take it down as soon as it was noticed and criticized, make caches online for posterity&#8217;s sake. The buzz about a possible draft spread infiltrated the mainstream, thanks to the net. People began to fear conscription would come back under Kerry, and others suggested Bush might bring it back, too.<br/><br />
The Kerry people took the offending line off its site  which was pointless, since more people probably read about the removal than read his online platform. But what was hilarious was Bush&#8217;s reaction. He said, &#8220;I hear there&#8217;s rumors on the Internets that we&#8217;re going to have a draft.&#8221;<br/><br />
That&#8217;s right, he referred to that which he clearly didn&#8217;t understand at all as &#8220;the Internets.&#8221; Well, when we see the dangers posed by the Internet to the obviously ignorant politicians who know nothing of its workings, we, along with the rest of the world, can see why Bush might think there ought to be limits to freedom.<br/><br />
Just recently, the White House has threatened to take action against The Onion for proprietary violation if it continues to use the Presidential Seal in its parodies. This story has also been spread all over the net. You can&#8217;t make this stuff up. The Onion&#8217;s writers could probably use some of the president&#8217;s men on their staff.<br/><br />
Reporting on the goofs and verbal gaffes of politicians might sound like a trivial act in the overall fight for freedom, but it relates directly to the huge issue of news reporting and politics. I need not argue for the importance of a free, independent press as a bulwark for freedom, as a guardian of truth against political deception and an irreplaceable service to the people. Everyone in this room knows the significance of a press that will speak truth to power.<br/><br />
For many years, however, the establishment press has not done so. There was, of course, the wonderful anomaly of the Nixon years, and a few other aberrations, but the mainstream press has, for as long as I&#8217;ve been alive, been a reliable mouthpiece for the political establishment.<br/><br />
Back in the early nineteenth century, people at least knew that the press was biased. Political parties published the widely read papers. No one thought that a newspaper called the &#8220;Daily Democrat&#8221; was going to stray too much from the party line. Starting in the 1870s, there was a concerted effort toward so-called journalistic objectivity, and for a century afterwards people believed that what they read in black and white must have been neutral and true. So when a paper upheld this Splendid Little War or that New Frontier, this was the objective journalists talking, not just a partisan hack.<br/><br />
Thank goodness for the Internet! Nowadays, people know that anyone can start up a web page, and of the millions of people ranting out there, it is known that you cannot believe every word  or even most of them. And yet, the truth largely comes out through the processes of reputation. The Internet is not built around an arbitrary traditional hierarchy, nor is it mindlessly egalitarian. It combines the best of all worlds. Allowing total freedom of speech, grounded in private property, and total interconnectivity thanks to HTML and hyperlinks, anyone can say anything and yet few will believe you unless you substantiate it. Thomas Jefferson said, &#8220;Error of opinion may be tolerated where reason is left free to combat it.&#8221; Were Jefferson alive today, he would see his insight applied in the real world beyond his expectations  on the Internet, where the error of opinion is unlimited and only rivaled by the efforts of good people to combat it, the truth does, more than in the old media, come out.<br/><br />
Jefferson also said that, if it were up to him, he would choose a world with newspapers but no government rather than a world with government but no newspapers. Thanks to the net, we might get to see the day when both artifacts are finally swept into the status of irrelevancy they deserve. People still think of the press as anti-government, especially given the current so-called liberal media and the current so-called conservative president, but it&#8217;s just not so. They are basically on the same side, while the Internet is definitively on ours.<br/><br />
Whereas the establishment media echoed the administration line about weapons of mass destruction during the run-up to the Iraq war, the Internet was bursting with dissent and exposure of the lies. Whereas the imbedded establishment media are dependent upon the good graces of the emperor and his cabinet, the Internet is saturated with independent thought and criticism. While we can trust the talking heads on television to cower in fear of losing access to the White House or even being harassed by the FCC, there are billions of gigabytes of information on the Internet from which we can spring forward to attack the state and recoil back into a crowd of friendly faces.<br/><br />
And the truth is winning, and the Internet is winning, in the market of information and news media. The print newspapers are hardly surviving the brutalities of the free market and competition. According to the Audit Bureau of Circulations, there was a 2.6 percent drop for the circulation of 786 papers over a six-month period this year. 1.2 million subscribers in that time abandoned their papers. According to the Pew Research Center, 23 percent of people under 30 read a daily newspaper, contrasted with 60 percent of their elders. <br/><br />
And as the Internet is the medium of the future, it is the medium of the young. If we libertarians expect our ideas to thrive, we must get them to the young. And the Internet is where they are, with all the expectations of freedom and doubts about the government I have outlined.<br/><br />
Doubtless, the Internet is taking over. And it only makes sense. There soon will be no structural, operational, logistical or technological reason for hardcopy to be a major player any more.<br/><br />
Witness the old media struggle just to figure out how to deal with the new medium. They try to charge for their subscriptions online, often to compensate for the losses they suffer in their hardcopy operations. When new online journals are popping up every week, some of us might even feel sorry for the anachronisms being swept away. But we shouldn&#8217;t. The newspaper as we have known it all our lives will largely go the way of the buggy whips and ice delivery. Good riddance.<br/><br />
For libertarians, and opponents of war, the Internet has especially been a boon. Now, I hear all the time people saying that we can talk on forums and Web sites all we want, but real activism is what&#8217;s needed to make a difference. Well, even on this, who can doubt how much the Internet has done? In 2003, twenty million people congregated in protests, all around the world, in anticipation of and in mutual opposition to the U.S. and U.K. war against Iraq. 20 million! This would have been unimaginable in previous times. Thanks to telecommunications, and especially e-mail and Web sites, activists were able to arrange, more-or-less spontaneously and in decentralized fashion, these enormous shows of international solidarity against the war. This was not in any way a real world departure from the ways of the Internet in political activism. It was in fact only possible because of our online capacity.<br/><br />
These days we will sometimes finally see leaked information about secret meetings in the Oval Office of the Johnson administration from 40 years ago. Meanwhile, we are already getting leaked information about secret meetings in the Oval Office of the Bush administration from last week! If the Internet had existed during the 1960s, the Vietnam war would have ended sooner. It is because of the Internet that there is such universal dissatisfaction of the current regime, such low approval ratings, and it was largely due to the net that even right after 9/11 so many people were willing to speak up against war. Such dissidence would have not been nearly as easy during the World Wars or Cold War, when most information ran through the old media oligopoly. No wonder the politicians fear the net.<br/><br />
The state and its old media simply cannot keep up. At Antiwar.com and LewRockwell.com and hundreds of other sites we see the truth coming out every day. A politician lies, and as soon as someone with a computer knows, we all know. An innocent family is bombed by the government and video footage appeared is on your desktop in an hour. A famous columnist tries to pass off a slimy smear or a dishonest argument in the mainstream press, and suddenly a thousand people are debunking him and ridiculing him on their independent blogs.<br/><br />
Antiwar.com was little more than a hobby of mine when I started it back ten years ago, but if you told me at the end of the 1990s how many readers we&#8217;d have now I&#8217;d say you were as crazy as I thought Timothy Leary was in 1977. We reach nearly 100,000  three football stadiums of people  every single day. They read from across the political spectrum and from more than 100 countries, and they see the radical libertarian case for nonintervention backed up by a dozen columns and 200 articles of new stories, culled from the independent and mainstream press, daily.<br/><br />
LewRockwell.com also offers an indispensable service, reaching tens of thousands every day, far beyond what libertarian publishers would have ever thought possible just five years ago. For many years, libertarians were so few in number and those who wanted to make a difference spent the majority of their time and resources just to organize and get their message out to a small number of people. To succeed at a print run of 1,000 was considered a grand accomplishment, and Lew achieves that, through the virtual world, dozens of times over, every single day.<br/><br />
No other website comes close to LewRockwell.com in reaching those type of numbers with an explicitly libertarian message.<br/><br />
The best libertarian commentary on the newest political crimes appear on your computer first thing in the morning. Old writers, new writers, scholars on economics, antiwar journalists, revisionist historians, anti-state intellectuals and radicals of the libertarian ethic, all together, all on one site.<br/><br />
The archives available at LRC, and at Lew&#8217;s other organization, the Mises Institute, are alone a wonder. He has made thousands of the greatest writings of the classical liberal and libertarian movement available to anybody, anytime. And it&#8217;s all at a cost of nothing for the reader. Classic economic texts and historical essays are completely retrievable and searchable with a click of a button. Send that one compelling article to your friend that you were arguing endlessly with about taxes or gun control; if it can&#8217;t convince him, maybe nothing can. What we see at LRC and at the rest of the great libertarian sites is the libertarian movement finally finding its perfect method for outreach. Nowhere else are people so open-minded, disabused of the administration&#8217;s newspeak and the conventional history and economics that plague academia and the mass media, and ready to consider voluntary, peaceful solutions to fix society&#8217;s problems and serve our individual needs. Nowhere else are people so simultaneously skeptical of the current social order but grateful for their fellow man and the many fruits of voluntary, free exchange.<br/><br />
The Internet really is the destined home for libertarianism, and our greatest hope for freedom. On it we see the free market of ideas and services flourish even as the politicians try to stamp out civil society in realspace. On it we see the truth win out over the political and media establishment. On it we see the spirit of liberty.<br/><br />
The state cannot catch up to, it cannot match, and it cannot begin to comprehend the full power of the Internet. Politicians are baffled by it because it doesn&#8217;t conform to their assumptions about the world, about human organization, about the need for central planning. The glorious Internet is a major source of confusion for all with a statist mindset. <br/><br />
The net is revolutionizing society, all toward more voluntary, civil and efficient methods of organization. It has given us all a way to participate in speaking the truth and standing up to the state. The Internet is ours  it belongs to the people and especially the friends of freedom and peace who feel so at home online because it is so free and so much the way we&#8217;d like to see the rest of the world.<br/><br />
And so, when the revolution comes  when the state declines and freedom triumphs  the Internet will have played a deciding role. And I am hopeful of that future, and the move our culture is making toward it. Thanks to the net, our wildest imaginations and dreams might come true, and our destiny and our society might prove to be  just like LewRockwell.com, and just like so much of the Internet culture  anti-state, anti-war, and pro-market.<br/><br />
My great thanks to Anthony Gregory, without whom I could not have organized my thoughts so well.<br/><br />
November 22, 2005<br/><br />
<u>______</u><br/><br />
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Poetry: Tao Te Ching (Magickal Formulas)<br/><br />
2 <br/><br />
When people see things as beautiful, <br/><br />
ugliness is created. <br/><br />
When people see things as good, <br/><br />
evil is created. <br/><br />
Being and non-being produce each other. <br/><br />
Difficult and easy complement each other. <br/><br />
Long and short define each other. <br/><br />
High and low oppose each other. <br/><br />
Fore and aft follow each other. <br/><br />
Therefore the Master <br/><br />
can act without doing anything <br/><br />
and teach without saying a word. <br/><br />
Things come her way and she does not stop them; <br/><br />
things leave and she lets them go. <br/><br />
She has without possessing, <br/><br />
and acts without any expectations. <br/><br />
When her work is done, she take no credit. <br/><br />
That is why it will last forever. <br/><br />
 <br/><br />
3 <br/><br />
If you overly esteem talented individuals, <br/><br />
people will become overly competitive. <br/><br />
If you overvalue possessions, <br/><br />
people will begin to steal. <br/><br />
Do not display your treasures <br/><br />
or people will become envious. <br/><br />
The Master leads by <br/><br />
emptying people&#8217;s minds, <br/><br />
filling their bellies, <br/><br />
weakening their ambitions, <br/><br />
and making them become strong. <br/><br />
Preferring simplicity and freedom from desires, <br/><br />
avoiding the pitfalls of knowledge and wrong action. <br/><br />
For those who practice not-doing, <br/><br />
everything will fall into place. <br/><br />
7 <br/><br />
The Tao of Heaven is eternal, <br/><br />
and the earth is long enduring. <br/><br />
Why are they long enduring? <br/><br />
They do not live for themselves; <br/><br />
thus they are present for all beings. <br/><br />
The Master puts herself last; <br/><br />
And finds herself in the place of authority. <br/><br />
She detaches herself from all things; <br/><br />
Therefore she is united with all things. <br/><br />
She gives no thought to self. <br/><br />
She is perfectly fulfilled. <br/><br />
&#8212;&#8212;&#8211;<br/><br />
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23 <br/><br />
Nature uses few words: <br/><br />
when the gail blows, it will not last long; <br/><br />
when it rains hard, it lasts but a little while; <br/><br />
What causes these to happen? Heaven and Earth. <br/><br />
Why do we humans go on endlessly about little <br/><br />
when nature does much in a little time? <br/><br />
If you open yourself to the Tao, <br/><br />
you and Tao become one. <br/><br />
If you open yourself to Virtue, <br/><br />
then you can become virtuous. <br/><br />
If you open yourself to loss, <br/><br />
then you will become lost. <br/><br />
If you open yourself to the Tao, <br/><br />
the Tao will eagerly welcome you. <br/><br />
If you open yourself to virtue, <br/><br />
virtue will become a part of you. <br/><br />
If you open yourself to loss, <br/><br />
the lost are glad to see you. <br/><br />
&#8220;When you do not trust people, <br/><br />
people will become untrustworthy.&#8221; <br/><br />
&#8212;&#8212;-<br/><br />
42 <br/><br />
The Tao gave birth to One. <br/><br />
The One gave birth to Two. <br/><br />
The Two gave birth to Three. <br/><br />
The Three gave birth to all of creation. <br/><br />
All things carry Yin <br/><br />
yet embrace Yang. <br/><br />
They blend their life breaths <br/><br />
in order to produce harmony. <br/><br />
People despise being orphaned, widowed and poor. <br/><br />
But the noble ones take these as their titles. <br/><br />
In loosing, much is gained, <br/><br />
and in gaining, much is lost. <br/><br />
What others teach I too will teach: <br/><br />
&#8220;The strong and violent will not die a natural death.&#8221; <br/><br />
<u>_________</u><br/><br />
<img width='500' height='375' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/img020.jpg' alt='' /></p>
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		<title>The Host Of Seraphim</title>
		<link>http://www.earthrites.org/turfing/?p=3401</link>
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		<pubDate>Tue, 21 Feb 2006 08:01:00 +0000</pubDate>
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		<description><![CDATA[&#8220;Liberty means responsibility. That&#8217;s why most men dread it.&#8221; &#8211; George Bernard Shaw (1856-1950) &#8212;&#8212;&#8212;&#8212;&#8212;- Well, we went to Kendricks&#8217; Memorial. We figure some 400-500 people were present. It was an awesome event. The music superb, and the personal notes &#8230; <a href="http://www.earthrites.org/turfing/?p=3401">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>&#8220;Liberty means responsibility. That&#8217;s why most men dread it.&#8221; &#8211; George Bernard Shaw (1856-1950)<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8212;-<br/><br />
Well, we went to Kendricks&#8217; Memorial.  We figure some 400-500 people were present.  It was an awesome event.  The music superb, and the personal notes from his Sisters and Friends were very moving.  His good friend and student Michael Broumage was very stirring on the tales of their friendship, and Michael&#8217;s realization of Kendricks influence and persuasiveness to the path were very profound and moving.  Lots of Tears, Lots of Laughter.<br/><br />
It was  long.  Yet the depth of music and feeling made it worthwhile.  I chaffed at the ministers&#8217; preaching, I have to admit.  I revelled in the Sacred Chants.  The Eastern Rites, like rock.  Pick up a CD of Capella Romana.  This is as good as testament as any for his works.<br/><br />
We got to see many people who we knew, all the neighbors, and the suprises of all who actually knew Kendrick.(running into friends who we had never connected with him)<br/><br />
Anyway, we were there.  <br/><br />
&#8212;&#8212;-<br/><br />
<img width='198' height='257' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/laotzu.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
The Tao that can be told is not the eternal Tao.<br/><br />
The name that can be named is not the eternal name.<br/><br />
The nameless is the beginning of heaven and earth.<br/><br />
The named is the mother of ten thousand things.<br/><br />
Ever desireless, one can see the mystery.<br/><br />
Ever desiring, one can see the manifestations.<br/><br />
These two spring from the same source but differ in name;<br/><br />
this appears as darkness.<br/><br />
Darkness within darkness.<br/><br />
The gate to all mystery. <br/><br />
&#8212;&#8212;&#8212;&#8212;<br/><br />
Musical Links:<br/><br />
<a href="http://www.youtube.com/watch?v=0N1NMvwMmGE&amp;search=dead%20can%20dance">I Am Your Shadow</a><br/><br />
<a href="http://www.youtube.com/watch?v=18OjAtCoFwc&amp;search=dead%20can%20dance">The Host Of Seraphim</a><br/><br />
&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;-<br/><br />
Pictorial Link:<br/><br />
<a href="http://avalon.unomaha.edu/afghan/index.htm">Photojournalism: 30 years in Afghanistan</a><br/><br />
<u>___________</u><br/><br />
Returning is the motion of the Tao.<br/><br />
Yielding is the way of the Tao.<br/><br />
The ten thousand things are born of being.<br/><br />
Being is born of not being.<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;-<br/><br />
<img width='198' height='325' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/taoism1.jpg' alt='' /><br/><br />
<br/><br />
<u>_______________</u><br/><br />
 Truthful words are not beautiful.<br/><br />
Beautiful words are not truthful.<br/><br />
Good men do not argue.<br/><br />
Those who argue are not good.<br/><br />
Those who know are not learned.<br/><br />
The learned do not know.<br/><br />
The sage never tries to store things up.<br/><br />
The more he does for others, the more he has.<br/><br />
The more he gives to others, the greater his abundance.<br/><br />
The Tao of heaven is pointed but does no harm.<br/><br />
The Tao of the sage is work without effort.<br/><br />
<u>____________</u><br/><br />
Kendrick at the BBC 2004&#8230;<br/><br />
<img width='360' height='270' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Kendrickbbc.jpg' alt='' /></p>
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		<title>Another Goodbye&#8230;</title>
		<link>http://www.earthrites.org/turfing/?p=3400</link>
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		<pubDate>Mon, 20 Feb 2006 08:01:00 +0000</pubDate>
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		<description><![CDATA[On The Music Box: HMS Donovan (Kendrick and Loki Photo Courtesy of Michael Broumage) Today is the memorial for Kendrick Perala. Rowan, Mary and I will be attending. His passing has been in the forefront of my thoughts since we &#8230; <a href="http://www.earthrites.org/turfing/?p=3400">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>On The Music Box: HMS Donovan<br/><br />
(Kendrick and Loki Photo Courtesy of Michael Broumage)<br/><br />
<img width='400' height='267' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/2000_knp-loki-4x6.jpg' alt='' />Today is the memorial for Kendrick Perala.  Rowan, Mary and I will be attending.  His passing has been in the forefront of my thoughts since we had the news from Julia and Seymour. (Julia was one of Kendricks&#8217; sisters, Seymour, her husband.)<br/><br />
Just as spring was coming, the weather turned quite chill.  It seems like a greater pattern being reflected in our lives&#8230;<br/><br />
One thing that Kendrick had in abundance was passion.  Passion for his music, for his friends, his family.  He had a passion for spirit, and expressing it in maybe one of its purest forms, through song.  In a way, Kendrick was born out of his time.  His musical passions were for ancient songs.  He was born in many ways for a time when an artist had the patronage of the City, of the Burgher, of the Church.  The society we live in often finds itself uncomfortable with the artist among us.  In spite of this, Kendrick remained true to his art, and carried on in his own special way.  He was as keen of a piano tuner as singer; and he pursued his love of the Linux OS as only a true believer could.  <br/><br />
Kendrick was Kendrick, and that was a loving artist, an honest man, and a good friend.  I am sure he would be bemused by all the ruckus from the ones on this side of the shore, but he would have appreciated it as well, after all he was an artist&#8230;<br/><br />
Here is to your voyage to the Western Lands Kendrick&#8230;. Bright Blessings on your sojourn there.<br/><br />
Gwyllm<br/><br />
&#8212;&#8212;&#8212;&#8211;<br/><br />
The Song of Wandering Aengus<br/><br />
I went out to the hazel wood,<br/><br />
Because a fire was in my head,<br/><br />
And cut and peeled a hazel wand,<br/><br />
And hooked a berry to a thread;<br/><br />
And when white moths were on the wing,<br/><br />
And moth-like stars were flickering out,<br/><br />
I dropped the berry in a stream<br/><br />
And caught a little silver trout.<br/><br />
When I had laid it on the floor<br/><br />
I went to blow the fire aflame,<br/><br />
But something rustled on the floor,<br/><br />
And some one called me by my name:<br/><br />
It had become a glimmering girl<br/><br />
With apple blossom in her hair<br/><br />
Who called me by my name and ran<br/><br />
And faded through the brightening air.<br/><br />
Though I am old with wandering<br/><br />
Through hollow lands and hilly lands,<br/><br />
I will find out where she has gone,<br/><br />
And kiss her lips and take her hands;<br/><br />
And walk among long dappled grass,<br/><br />
And pluck till time and times are done<br/><br />
The silver apples of the moon,<br/><br />
The golden apples of the sun.<br/><br />
    &#8212; William Butler Yeats <br/><br />
&#8212;&#8212;&#8212;&#8212;-<br/><br />
His Obituary:<br/><br />
Choral community mourns Perala<br/><br />
Life of music &#8211; The Cappella Romana member died of injuries suffered in a kitchen fire<br/><br />
Saturday, February 18, 2006<br/><br />
JAMES McQUILLEN<br/><br />
<img width='216' height='271' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Kendrick_Mar04.jpg' alt='' />Portland&#8217;s choral community lost a great voice and a great friend Feb. 8 when 54-year-old Kendrick Perala died from injuries suffered in a kitchen fire Feb. 7..<br/><br />
The eldest child of Nestor and Myra Perala, he was born in Greeley, Colo., in 1952. The Peralas moved to Southeast Portland that year. Kendrick joined the choir at St. Peter&#8217;s Episcopal when he was 6. As his voice deepened with maturity, he accomplished the unusual feat of singing all four choral parts of Handel&#8217;s &#8220;Messiah,&#8221; a favorite work he performed more than 120 times throughout his life.<br/><br />
In the early 1970s, Perala studied piano technology in Boston, where he also trained as a builder and technician at Dowd Harpsichord. After a stint at Dowd&#8217;s Paris workshop in 1975, he returned to Portland and began a career as a tuner, technician and choral singer. He sang with many choirs, including Oregon Repertory Singers, Portland Baroque Orchestra Chorus, Cantores in Ecclesia and, from 1996 until his death, Cappella Romana.<br/><br />
Music was a major part of Perala&#8217;s life but far from its sum total. The message board on Cappella&#8217;s Web site, www.cappellaromana.org, attests to what I recognized when I had the pleasure of singing with Perala many times as a member of Cantores in Ecclesia: He was a man of voracious curiosity, quick wit and a ready laugh; an eager listener and thoughtful speaker; and a gentle yet expansive personality whose many enthusiasms knew no bounds. Steeped in sacred music, he belonged to no church; as his sister Christine said last week, &#8220;He was deeply religious. He just couldn&#8217;t find a church to belong to, except for the choirs he sang in. That was his church. He was able to keep faith with the rest of mankind through music.&#8221;<br/><br />
Perala is survived by his father, Nestor, and sisters, Christine Perala Gardiner and Julia Hanfling. The family has suggested that donations in remembrance be directed to Cappella Romana, 3131 N.E. Glisan St., Portland, OR 97232; and to Oregon Burn Center at Legacy Emanuel Hospital and Health Center, 3001 N. Gantenbein Ave., Portland, OR 97227.<br/><br />
Perala&#8217;s family, fellow singers and other friends will gather for a service at 7 p.m. Monday at Westminster Presbyterian, 1624 N.E. Hancock St. [Note: the Oregonian printed 8:00pm, which is incorrect]. The music will include a memorial by composer and conductor Ivan Moody, written immediately after Moody learned of Perala&#8217;s death; and the last piece Perala performed, a Serbian hymn offered as an encore at Cappella Romana&#8217;s most recent concert in January, which Moody conducted. The text is hauntingly apt: &#8220;I go calmly at Thy call, either to abide in eternal sleep in Thy lap or in immortal choirs to glorify Thee forever.&#8221; <br/><br />
<u>__________</u><br/><br />
Musical Link<br/><br />
<a href="http://www.youtube.com/watch?v=RV8Y7voK4Ko&amp;search=sufi"><br/><br />
Sacred Sounds: Music of the World, Songs of the Soul</a><br/><br />
<u>__________</u><br/><br />
Poetry: Lalla Ded<br/><br />
 Lalla lived in Kashmir during the first part of the 1300s. In that period, Kashmir was home to devotees of Shiva and devotees of Vishnu, to Islamic Sufis and to followers of Tantric Buddhism. Lalla&#8217;s poems reflect all she learned from these, but synthesized to become the expression of her own devotion in colloquial Kashmiri, rather than the Sanskrit of contemporary philosophical writing. The variety of her names reflect the wide appeal of her poems: In Hindi, she is Lal Ded (grandmother Lal); in Sanskrit, Lalleshwari (Lalla the yogini); while to Muslims, she is Lal Arifa.<br/><br />
Lalla was apparently from a family of Brahmins near Pampore; her poetry shows her knowledge of Sanskrit and of the Hindu scriptures. Tradition says that she left her husband after some years of an unhappy marriage to become a student of Hindu and Sufi teachers. Then she became an itinerant preacher throughout the Kashmir Valley, singing her vakhs (songs) of Shiva and of the search for truth, for an inner spirituality rather than dogma and ritual.<br/><br />
<img width='164' height='246' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/LallaDedLal.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
What is worship<br/><br />
 <br/><br />
What is worship? Who are this man<br/><br />
and this woman bringing flowers?<br/><br />
What kinds of flowers should be brought,<br/><br />
and what streamwater poured over the images?<br/><br />
Real worship is done by the mind<br/><br />
(Let that be a man) and by the desire<br/><br />
(Let that be a woman). And let those two<br/><br />
choose what to sacrifice.<br/><br />
&#8212;&#8212;&#8212;-<br/><br />
Would That God heard my prayer<br/><br />
 <br/><br />
With a rope of loose-spun thread am I towing<br/><br />
my boat upon the sea.<br/><br />
Would that God heard my prayer<br/><br />
and brought me safe across!<br/><br />
Like water in cups of unbaked clay<br/><br />
I run to waste.<br/><br />
Would God I were to reach my home!<br/><br />
&#8212;&#8212;&#8212;&#8212;<br/><br />
I was passionate<br/><br />
 <br/><br />
I was passionate,<br/><br />
filled with longing,<br/><br />
I searched<br/><br />
far and wide.<br/><br />
But the day<br/><br />
that the Truthful One<br/><br />
found me,<br/><br />
I was at home. <br/><br />
There is a liquid that can be released<br/><br />
from under the mask of the face,<br/><br />
a nectar which when it rushes down<br/><br />
gives discipline and strength.<br/><br />
Let that be your sacred pouring.<br/><br />
Let your worship song be silence<br/><br />
&#8212;&#8212;&#8212;&#8212;-<br/><br />
Think On <br/><br />
Think within thee, till the light of day<br/><br />
Be as the darkness of very night&#8212;<br/><br />
Till the self-illuminated Way<br/><br />
Show thee the Darkness to be but Light.<br/><br />
Then shall the bounds of the solid Earth<br/><br />
Mingle with the liquid of the Sky:<br/><br />
Then shalt thou gain freedom from Re-birth,<br/><br />
Merging into Shiv the Self on high.<br/><br />
When the nectar of the waning Moon<br/><br />
Riseth to feed the awaiting Sun,<br/><br />
What is it aught but an empty boon?<br/><br />
Booty that the maw of Rah hath won.<br/><br />
Yet shall Self-illuminated Thought<br/><br />
Show another picture, late or soon:&#8212;<br/><br />
Ignorance blind&#8212;as a demon caught;<br/><br />
Rah himself as booty of the Moon.<br/><br />
There be that to know and to be known.<br/><br />
There be knowledge, too, to know them by.<br/><br />
By the Light in thee shall both be shown,<br/><br />
Thinking and thinking, if thou but try.<br/><br />
Rah it was came booty for the Moon;<br/><br />
Now shall the Moon be booty of thine.<br/><br />
Think on, and both shall a void soon:<br/><br />
Only shall remain the Thought Divine. <br/><br />
<u>______</u><br/><br />
Biography of Lalla Ded<br/><br />
Lalla was a great saint and mystic from the Kashmir province of India. She lived in the 14th Century, which was a period of great religious upheaval and change. He home province of Kashmir had a tradition of fusing religious traditions. For example although Buddhism has almost disappeared it was still a significant influence on the different Hindu traditions. In the fourteenth century the people of Kashmir came under the influence of Islam. However the Islam which was brought by mystics such as Bulbul Shah was heavily influenced by Mahayana Buddhism and Upanishadic philosophy. Thus the people of Kashmir were sympathetic to the branch of mystic Islam that Lalla embodied.<br/><br />
          <br/><br />
Lalla was married at an early age but was badly treated by her mother in law. However despite her bad treatment and lack of food she acted with forebearance and equanimity. However this cruel upbringing encouraged her to enter the life of a renunciant and she found a guru called Sidh Srikanth.<br/><br />
 <br/><br />
            Lalla excelled in spiritual practices and is said to have reached a lofty height of self realisation, The abode of nectar. However Lalla also wished to manifest and reveal the spiritual truths she had received. Therefore she took to the life of a wandering pilgrim, travelling around the county teaching those who were receptive.<br/><br />
During her life Lalla composed many hundreds of songs. Primarily these spoke of her great longing and love for her beloved Shiva. Indeed there are many similarities between her life and her near contemporary Mirabai. Her poems or Vakyas, formed an important part of Kashmiri language and culture and are still very much revered today.</p>
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		<title>For Our Own Good&#8230;</title>
		<link>http://www.earthrites.org/turfing/?p=3398</link>
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		<pubDate>Sat, 18 Feb 2006 17:23:00 +0000</pubDate>
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		<description><![CDATA[The Saturday Delivery&#8230;. The Links Flying Pig For Our Own Good&#8230; SECRETS OF THE LOST CANYON Webzen ________ Music &#8230; Natacha Atlas! ____________ Viking smile suggests Norse were vain warriors Updated Wed. Feb. 15 2006 10:10 AM ET Associated Press &#8230; <a href="http://www.earthrites.org/turfing/?p=3398">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p>The Saturday Delivery&#8230;.<br/><br />
<img width='275' height='250' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/flying_pig.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
The Links<br/><br />
<a href="http://img24.imagevenue.com/img.php?loc=loc188&amp;image=ab44c_incroyable.jpg">Flying Pig</a><br/><br />
<a href="http://video.google.com/videoplay?docid=2053731645001034711">For Our Own Good&#8230;</a><br/><br />
<a href="http://www.archaeologychannel.org/">SECRETS OF THE LOST CANYON</a><br/><br />
<a href="http://www.chaoskitty.com/webzen/">Webzen</a><br/><br />
<u>________</u><br/><br />
Music<br/><br />
<a href="http://www.youtube.com/watch?v=t1wXyPulxeU&amp;search=natacha%20atlas">&#8230; Natacha Atlas!</a><br/><br />
<u>____________</u><br/><br />
<a href="http://www.ctv.ca/servlet/ArticleNews/story/CTVNews/20060214/viking_vanity_060214/20060214?hub=SciTech">Viking smile suggests Norse were vain warriors</a><img width='160' height='120' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/160_viking_smile_060214.jpg' alt='' /><br/><br />
Updated Wed. Feb. 15 2006 10:10 AM ET<br/><br />
Associated Press<br/><br />
STOCKHOLM, Sweden  Viking raids gave Norsemen a reputation in medieval Europe as bloodthirsty marauders. Recent archaeological finds show they may also have been vain &#8211; caring as much for the brilliance of their teeth as the bite of their swords.<br/><br />
A study of skeletal remains from 1,000-year-old burial sites in southern Sweden suggests some Norsemen used iron files to carve grooves into their teeth, probably to insert colourful decorations, anthropologist Caroline Arcini said.<br/><br />
She believes the grooves, which she found in the teeth of 10 per cent of male skeletons but none of the women, were either pure decoration or meant to show affiliation to a social class or trade group.<br/><br />
Tooth filing was widespread among Indian tribes in America at the time, but Arcini&#8217;s discovery is the first indication it was also used among medieval Europeans.<br/><br />
Although researchers believe the Vikings were the first Europeans to reach America in the 11th century, Arcini said her discoveries don&#8217;t necessarily mean the two cultures exchanged ideas on dentistry.<br/><br />
&#8220;It is probably just a coincidence,&#8221; she said. &#8220;Things pop up in different places in the world without there necessarily having been any contact.&#8221;<br/><br />
The Vikings entered recorded history in the late eighth century, when they set out in their long ships to raid the coasts of northern Europe. Starting out as minor expeditions by adventurous chieftains, the raids eventually escalated into full-scale invasions in England and northern France led by Norwegian and Danish kings and earls.<br/><br />
Swedish Vikings headed east, crossing the Baltic Sea and sailing up the rivers of Russia and reaching as far as Constantinople.<br/><br />
Arcini&#8217;s study, first published in the American Journal of Physical Anthropology, found horizontal grooves across the upper front teeth of 24 men in 557 skeletal remains of men and women at four grave sites.<br/><br />
The grooves, often in pairs or triplets, were too carefully made to be the result of chance, she said.<br/><br />
Arcini, who works for the Swedish National Heritage Board, said it was unclear what colours were used to fill the grooves, but it was likely black or red.<br/><br />
&#8220;I think it was rather pretty,&#8221; she said. &#8220;What they had in common was that they had to laugh pretty hard&#8221; for the teeth to be visible because the grooves were quite high up.<br/><br />
Arcini hopes further studies will reveal where the practice arose and how it spread.<br/><br />
<u>____________</u><br/><br />
Poetry: Israel and Palestine&#8230;<br/><br />
<br/><br />
    I&#8217;m a man<br/><br />
    who murdered love<br/><br />
    simply<br/><br />
    with his own two hands<br/><br />
    took<br/><br />
    and snapped its neck<br/><br />
    like a lamb<br/><br />
    and then, with his fee,<br/><br />
    his slaughterer&#8217;s fee<br/><br />
    promptly turned<br/><br />
    into<br/><br />
    a groisser hocham<br/><br />
     a wise ass <br/><br />
    wise at night<br/><br />
    and wise on his ass &#8230;<br/><br />
     from Love &amp;amp; Selected Poems, by Aharon Shabtai<br/><br />
&#8212;&#8212;&#8211;<br/><br />
    After we die,<br/><br />
    and the weary heart<br/><br />
    has lowered its final eyelid<br/><br />
    on all that we&#8217;ve done,<br/><br />
    and on all that we&#8217;ve longed for,<br/><br />
    on all that we&#8217;ve dreamt of,<br/><br />
    all we&#8217;ve desired<br/><br />
    or felt,<br/><br />
    hate will be<br/><br />
    the first thing<br/><br />
    to putrefy<br/><br />
    within us.<br/><br />
     from Twigs, by Taha Muhammad Ali<br/><br />
&#8212;&#8212;&#8212;&#8212;<br/><br />
It was not in vain that we awaited the barbarians,<br/><br />
it was not in vain that we gathered in the city square.<br/><br />
It was not in vain that our great ones donned their official robes<br/><br />
and rehearsed their speeches for the event.<br/><br />
It was not in vain that we smashed our temples<br/><br />
and erected new ones to their gods;<br/><br />
as proper we burnt our books<br/><br />
that have nothing in them for people like that.<br/><br />
As the prophesy foretold the barbarians came,<br/><br />
and took the keys to the city from the kings hand.<br/><br />
But when they came they donned the garments of the land,<br/><br />
and their customs were the customs of the state;<br/><br />
and when they commanded us in our own tongue<br/><br />
we no longer knew when<br/><br />
the barbarians had come to us. <br/><br />
THE BARBARIANS (ROUND TWO)<br/><br />
 Amir Or<br/><br />
&#8212;&#8212;&#8211;<br/><br />
My life is a gift <br/><br />
Given to me <br/><br />
On my zero birthday. <br/><br />
Today I pulled out the ribbon, <br/><br />
Unwrapped the Box <br/><br />
And found lots of things, <br/><br />
Ordinary, <br/><br />
But also wonder-full: <br/><br />
A watch of gold, <br/><br />
And of gold <br/><br />
Is every hour in ones life; <br/><br />
A jack-in-the box <br/><br />
Which makes you laugh <br/><br />
Or scares you to death, it depends; <br/><br />
Two beautiful baby-dolls, <br/><br />
The first a toy, <br/><br />
The second is not; <br/><br />
A prisoners crown and the shackles of a king; <br/><br />
I also found a Jack of Spades <br/><br />
You turn him upside down <br/><br />
He stays the same; <br/><br />
I found books; <br/><br />
I found a long video tape labeled <br/><br />
Fifty years of conflict between the Zionists and the Arabs; <br/><br />
I found hell in an inkpot, <br/><br />
And heaven in an inkpot too; <br/><br />
I found an Arab horse on a race track <br/><br />
Covered with glue; <br/><br />
I found a stove with no flames; <br/><br />
At the bottom of the box, <br/><br />
I found a white card with my name on it, <br/><br />
The rest has not yet been written. <br/><br />
I did not know what to do with all these things! <br/><br />
Oh, God, thank you, <br/><br />
But why the trouble? <br/><br />
I put them all back in the box, <br/><br />
I closed it, <br/><br />
Wrapped it, <br/><br />
Tied the ribbon, <br/><br />
I threw it skywards and up it went, <br/><br />
The gift turned into a host of flying doves <br/><br />
That I will follow forever. <br/><br />
Why did I do that? <br/><br />
I really do not know! <br/><br />
 gift &#8211; Tamim al-Barghouti <br/><br />
<u>_____________</u><br/><br />
<img width='305' height='283' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Flying20Pig.jpg' alt='' /></p>
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		<title>Cloudbursting</title>
		<link>http://www.earthrites.org/turfing/?p=3397</link>
		<comments>http://www.earthrites.org/turfing/?p=3397#comments</comments>
		<pubDate>Fri, 17 Feb 2006 18:10:00 +0000</pubDate>
		<dc:creator>admin</dc:creator>
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		<description><![CDATA[On the Menu: The Links: (Cloudbursting) The Article: The Elusive Little People The Poetry: Abu Nuwas&#8230; Enjoy, and have a good weekend! Gwyllm ____________ The Links: DMT&#8230; Obviously! The Old Ways&#8230; Cloudbursting ________________ The Elusive Little People Leprechauns&#8230; elves&#8230; fairies&#8230; &#8230; <a href="http://www.earthrites.org/turfing/?p=3397">Continue reading <span class="meta-nav">&#8594;</span></a>]]></description>
				<content:encoded><![CDATA[<p><img width='233' height='300' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/7092005145343.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
<br/><br />
<br/><br />
On the Menu:<br/><br />
The Links: (Cloudbursting)<br/><br />
The Article: The Elusive Little People<br/><br />
The Poetry: Abu Nuwas&#8230;<br/><br />
Enjoy, and have a good weekend!<br/><br />
Gwyllm<br/><br />
<u>____________</u><br/><br />
The Links:<br/><br />
<a href="http://www.youtube.com/watch?v=Ih0dwXSV0eY&amp;search=shpongle">DMT&#8230; Obviously!</a><br/><br />
<a href="http://www.youtube.com/watch?v=pyV-7qwTcVs&amp;search=loreena%20mcKennitt">The Old Ways&#8230;</a><br/><br />
<a href="http://www.youtube.com/watch?v=hqUwZtNpLGk&amp;search=kate%20bush">Cloudbursting</a><br/><br />
<u>________________</u><br/><br />
<a href="http://paranormal.about.com/library/weekly/aa031300a.htm">The Elusive Little People</a><img width='400' height='279' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Rackham_elves.jpg' alt='' /><br/><br />
Leprechauns&#8230; elves&#8230; fairies&#8230; they&#8217;re all just characters of folklore, figments of the imagination&#8230; right? Amazingly, there are eyewitnesses who claim they are very real! <br/><br />
Of all paranormal phenomena, the existence of &#8220;little people&#8221; &#8211; whether they be fairies, elves or leprechauns &#8211; is among beliefs that receive little serious attention. These myths are ancient and reside deep within the folklore of many cultures. But no one today really believes in these tiny, magical beings&#8230;<br/><br />
&#8230; Or do they?<br/><br />
Steve K. relates this story of &#8220;frolicking fairies&#8221; at Paranormal Confessions:<br/><br />
After my buddies on a camping trip had turned in for the night, one friend and I stayed up talking for awhile. Late in the night, after my friend had gone to sleep, I was looking out the screen when I noticed a strange blue light flitting through the woods. I continued to look at this light and soon it was joined by other blue lights. This lasted for some 10 minutes and the lights were playfully chasing each other. I know it sounds crazy, but I swear I saw little outlines of people in those lights. Then I moved and accidentally scrapped my sleeping bags zipper against the tent and the lights flew away blazingly fast. Back home, I read a book on fairies and after flipping through it, I think it was a troupe of fairies that I saw in the woods that night.<br/><br />
Was this the product of a tired mind and an active imagination? Quite possibly. But, like stories of ghost encounters, these tales are related by serious people who will usually swear that they were not under the influence of alcohol or drugs, and that their experiences seemed entirely real.<br/><br />
In Jerome Clark&#8217;s book, Unexplained!, he retells the story of 13-year-old Harry Anderson who had a strange encounter on a summer night in 1919. Anderson claimed to have seen a column of 20 little men marching in single file toward him. The bright moonlight made them clearly visible, and Anderson could see that they were dressed in leather knee pants with suspenders. The men were shirtless, bald and had pale white skin. They paid no attention to Anderson as they passed and seemed to be mumbling something unintelligible all the while.<br/><br />
In Stowmarket, England in 1842, a man claimed this encounter with &#8220;faries&#8221; when walking through a meadow on his journey home:<br/><br />
There might be a dozen of them, the biggest about three feet high, and small ones like dolls. They were moving around hand in hand in a ring; no noise came from them. They seemed light and shadowy, not like solid bodies. I&#8230; could see them as plain as I do you. I ran home and called three women to come back with me and see them. But when we got to the place, they were all gone. I was quite sober at the time.<br/><br />
Worldwide phenomenon<br/><br />
The legends of these wee creatures are told all over the world. While the Irish have their gold-rich and clever leprechauns, the Scandinavians have their trolls, and in Central America the small dwarflike beings are known as ikals and wendis. The ikals were described by the Tzeltal Indians as being about three feet tall, quite hairy and living in caves like bats.<br/><br />
Iceland also has its elves who are said to be very protective of their habitations. Those who attempt to disturb them are in for trouble. One story is told of the construction of a new harbor at Akureyri in 1962. Repeated attempts to blast away rocks continually failed. Equipment malfunctioned and workers were regularly being injured or falling ill. Then a man named Olafur Baldursson claimed that the reason for the trouble was that the site of the blast was the home of some &#8220;little people.&#8221; He told the city authorities that he would work out a deal with the little people. When he came back and reported that the little folks were satisfied, the work proceeded with no problems.<br/><br />
Icelanders &#8211; citizens of one of the most literate nations in the world &#8211; take their elves quite seriously. Even today, Iceland&#8217;s most well-known &#8220;elf-spotter,&#8221; Erla Stefansdottur, has helped Reykjavik&#8217;s planning department and tourist authorities create maps that chart the haunts of hidden folk. The public roads authority quite often routes roads around hallowed boulders and other spots believed to be inhabited by the elves.<br/><br />
Sightings today<br/><br />
Sightings of the little people continue right up to the present day. In fact, there have been several postings on the Paranormal Phenomenon Forum from readers who have either heard stories of such encounters or have experienced them first-hand. Here are some examples:<br/><br />
&#8220;I learned that a bored young boy playing along a creek near Bend, Oregon, saw two little people who crossed the creek and stood looking at him. He said they were no more than 15 to 18 inches high and very dark complected. They wore skins as garments, and after a period of 10 to 15 seconds, walked back across the creek and into the forest. The boy showed their footprints to his parents, who had contracted to a logging company to clean up slash piles. The prints were obvious and his parents were flabbergasted, but chose not to follow the little beings into the woods. He believes now that the little men weren&#8217;t happy about the logging and destruction in the forest.&#8221;<br/><br />
&#8220;The last time I saw little people was around 1957 in Fort Worth, Texas. I had been sleeping and something made me open my eyes. I saw two small people looking back at me. I was too tired and sleepy at the time to pursue further investigation of these two little guys who had very little hair and wore shabby strange clothes. They sort of smiled at me and I fell back to sleep. I know what I saw and they were real.&#8221;<br/><br />
&#8220;I don&#8217;t know if what I saw was a &#8220;little person,&#8221; but when I was younger, around seven or eight, these little shadows or elves, maybe the size of a pinky, would come out in my room. I can&#8217;t remember the feelings I had. I wouldn&#8217;t go to bed with the lights out and I insisted that my parents stay with me in my room until I fell asleep. I think they thought I was crazy or something! But I know what I saw. Most of the time, they walked on my window, but then when I turned the other direction, they would jump in front of me as if they wanted me to see them. I don&#8217;t think I was all that scared, but I can still remember clearly what they looked like. Over a period of time, they disappeared. I think it lasted a year. Also, I remember that when I wanted them to go away, I would ask them to leave. If they didn&#8217;t, then I would try to smack them with my hand, but they would disappear before I could. I don&#8217;t recall them talking. It was strange, but I know it happened.&#8221;<br/><br />
&#8220;Last year when my daughter and friends were four- wheeling in the woods in Washington state, they were stuck and having problems getting out. When working at getting out, an elf- like person came out and looked at them. The elf had a bow and arrow, pointed hat and pointed ears. Six people saw it.&#8221;<br/><br />
At a site called Unknown History, Paul Wilson has written an article called The Little People in which he says, in part:<br/><br />
<img width='279' height='350' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/Old-Elf-Hiding-Among-the-Tulips--C10100744.jpeg' alt='' />In March 1967, as a 16 year old boy&#8230; I was hunting rabbits in a secluded area along the Purgatory River in a place called Nine Mile Bottoms south of Higbee, Colorado. The area was and still is very sparsely populated. The closest farm or house was approximately seven miles away, so I was surprised to come across the bare foot prints of a small child. I immediately became concerned, believing that I had come upon the tracks of a small child that had somehow gotten lost in the area. The tracks were approximately 4 1/2 to 5 inches long, bare foot and headed away from the river into a side canyon. As soon as it became apparent that I had lost the tracks and could not find the child, I headed back as fast as I could to the nearest house where we reported the incident to the sheriff. When the sheriff and his deputy arrived, they called in a local man who had tracking dogs by radio to help with the search. When the dogs arrived, to everyone&#8217;s bewilderment, they refused to track the child. Whining and whimpering with there tails between their legs around their owners feet. After first smelling the tracks, no matter how much coaxing or begging anyone did, no one could get the dogs to participate. With great disgust the Sheriff and the men started out with out them on what turned out to be a two-day fruitless search. Several months later, as the whole affair continued to bother me, I mentioned the incident to an old Indian fellow who lived in Lamar that I knew. He only smiled at my concern and said that I should never be worried about the little people. That they were earth spirits and very elusive. He said that since I had been the one to come across the tracks first, I should take it as a sign that they wanted me to know about them and learn everything that I could from them. So 30 years later, I am still tracking them. I have had many experiences with them since and have learned a great deal about them. But he was right for sure about one thing. They are elusive indeed.<br/><br />
<u>___________</u><br/><br />
Poetry: Abu Nuwas<br/><br />
<img width='300' height='358' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/embracing2.jpg' alt='' /><br/><br />
<br/><br />
<br/><br />
Critic, relent!<br/><br />
Your hope for repentance<br/><br />
Will meet with disapppointment.<br/><br />
For this is the life,<br/><br />
Not desert tents,<br/><br />
Not camels milk!<br/><br />
How can you set the bedu<br/><br />
Beside Kisras palace?<br/><br />
You, mad to expect repentance,<br/><br />
Tear your robe all you want;<br/><br />
I will never repent!<br/><br />
&#8212;&#8212;&#8212;&#8212;<br/><br />
From Prison<br/><br />
What a lesson, O, Ibn ar-Rabi, have you given me<br/><br />
And the excellent habit of austerity.<br/><br />
Not as pointless, not as dumb, my inclination now<br/><br />
Tends to chastity and solitude.<br/><br />
<br/><br />
Want to witness an amazing matter?<br/><br />
Set me free, and see how often God I flatter.<br/><br />
I have been so long in jail,<br/><br />
Will happiness come from your generosity?<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8211;<br/><br />
Always I have and will<br/><br />
Scatter god and gold to the four winds.<br/><br />
When we meet, I delight in what the Book forbids.<br/><br />
And flee what is allowed.<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8211;<br/><br />
I bought abandon dear<br/><br />
And sold all piety for pleasure.<br/><br />
My own free spirit I have followed,<br/><br />
And never will I give up lust.<br/><br />
&#8212;&#8212;&#8212;&#8212;<br/><br />
Love in Bloom<br/><br />
I die of love for him, perfect in every way,<br/><br />
Lost in the strains of wafting music.<br/><br />
My eyes are fixed upon his delightful body<br/><br />
And I do not wonder at his beauty.<br/><br />
His waist is a sapling, his face a moon,<br/><br />
And loveliness rolls off his rosy cheek<br/><br />
I die of love for you, but keep this secret:<br/><br />
The tie that binds us is an unbreakable rope.<br/><br />
How much time did your creation take, O angel?<br/><br />
So what! All I want is to sing your praises.<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8212;&#8211;<br/><br />
 Wine of jar bright,<br/><br />
sun of black night,<br/><br />
tear of the eyes,<br/><br />
wine of Paradise!<br/><br />
Sun globe of yore,<br/><br />
yellow hellebore,<br/><br />
eye of a Persian<br/><br />
cast into prison!<br/><br />
I saw a savage<br/><br />
come from my village:<br/><br />
the jar he struck<br/><br />
with one blow he cracked.<br/><br />
Forth burst the wine<br/><br />
incarnadine,<br/><br />
mellower far<br/><br />
aged in the jar.<br/><br />
Aromas wafted<br/><br />
of wormwood in flower,<br/><br />
for freedrinkers crafted,<br/><br />
under skies a-glower.<br/><br />
An evil brew<br/><br />
This wineboy pours you:<br/><br />
water from rain<br/><br />
with wine entrained.<br/><br />
He flashes a wink,<br/><br />
a lethal drink!<br/><br />
and as he saunters<br/><br />
your mind wanders<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;<br/><br />
Abu Nuwas loved to reminisce. When I was still young, he told us one day, I fell head over heels for a youth of Basrah, and I was possessed with burning desire to make love to him. One time I ran into him on the Mirbad, where the philosophers were wont to gather. I begged him to look with favor on my passion.<br/><br />
If that is truly your wish, said he, then first find us one of those foxy songstresses whos skilled at her trade, and get her to receive me. Just then a shapely young woman passed by, and he exclaimed, There! That one is precisely the condition of our meeting. Are you up for it? I jumped up and could not help putting my hand on the woman&#8217;s arm. Immediately she started to scream and call for help. Right away a crowd gathered, so that we were surrounded on all sides. Hands were raised to seize me. The youth in the mean time had edged away, and I could see him not far off, trying to hold in his laughter. I had to resort to all the treasures of my cunning to get out of that bind.<br/><br />
&#8212;&#8212;&#8212;&#8212;&#8211;<br/><br />
On meeting an old friend&#8230;<br/><br />
A young man, Badr by name, had in his youth gathered with the other gay blades of Basrah, even serving as go-between at times. Abu Nuwas had been one of his lovers, under cover of the friendship which tied them to one another. Later they drifted apart, much time passed, and they saw each other no longer.<br/><br />
Many years later he told this story: One day, when I was in Baghdad together with my children I ran into Abu Nuwas; he was riding a gray mare, and had obviously recognized me. He seemed familiar to me also, but I could not think of his name for the life of me. He greeted me, and as I was standing there looking puzzled he exclaime