Mr. Watts I Presume…

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The Edition that took so much more… I have been working on the Earthrites site, and this entry for 2 days. Organizing has never been me forte’ and I must admit the dyslexic side of me usually wins in this situation.

Lots of friends in and out, some leaving for the south others camping for coffee. More later, must post now…

Cheers,

Gwyllm

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Notes of Interest Re: Earthrites.org

Going through those changes and all that

New additions to the current manifestation of Earthrites.org…

I am happy to say that we are moving further along in the works of Diane Darlings’ Book “The Red Queen”.

Chapter 2 has been added, “The Harvest Queen”.

If you get a chance check Chapter 2 of “The Red Queen” at: Earthrites Magazine…It is a very good read, and picking up good momentum.

There are new additions in the Poetry Section as well:

I would like to welcome Will Penna to the EarthRites Poetry Section!

Will is another writer of note, you can find his works in The Entheogen Review, to CSP, and various journals of the emerging Culture.

He brings some 40 plus years of his poetry to our great delight.

We’ve added a John Keats page, and another addition as well to the Poetry Resources Section is The Pan Page; Lyrics and Poetry from the 5th Century BC to the 20th Century. I think you might enjoy these new pages.

Please check them out at: EarthRites Poetry Resources

With that all taken care of, we are about to get our first snow here in Portland for the year!

On Todays’ Menu

The Links

Pink Floyd – Any Colour You Like / Eclipse

George Frederick Watts – Biography

The Eric-Fine of Lugh

Poetry For A November Afternoon: George William Russell aka A.E.

Art: George Frederick Watts

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The Links:

Clark Heinrich: Magické houby v náboženství a alchymii

Alien Abduction: real if only imagined

Tomb find reveals pre-Inca city

Stoners have problems organising world’s biggest joint

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Pink Floyd – Any Colour You Like / Eclipse

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George Frederick Watts

Painter of portraits, historical and allegorical subjects and sculptor. Watts lived at 33 Upper Norton Street (1837); 1 Clipstone Street (1838); 14 Clipstone Street (1840). After a long trip to Italy, Watts visited Henry Thoby Prinsep and his wife, Sara, at Little Holland House, Kensington, supposedly for a short stay in 1851, but he lived there until 1875. Their home was a Bohemian centre for artists and writers like Tennyson, Julia Margaret Cameron and several young Pre-Raphaelites. Watts had been depressed when he moved in, but the Prinsep home provided him with a secure environment in which he gained confidence and he painted many portraits of the visiting eminent Victorians.

In 1865 Watts met the Manchester patron Charles Rickards, who began to buy his non-narrative symbolic paintings. This side of Watt’s work was not revealed to the public until the first Grosvenor Gallery exhibition of 1877, at which he exhibited the large version of G. F. Watts, Love and Death (z.243) (z243). It was at this same exhibition that JW exhibited Nocturne in Black and Gold: The Falling Rocket (YMSM 170), provoking Ruskin’s criticism. Watts’ praise of At the Piano (YMSM 24), encouraged Luke Ionides’ father to commission Portrait of Luke A. Ionides (YMSM 32). Probably in December 1896, JW drew Caricature of G. F. Watts (M.1483), a reference to Watt’s G. F. Watts, The Minotaur (z.242) (z242), which was exhibited in his retrospective show at the New Gallery in 1896, where it attracted little comment.

Watts lived at Melbury Road, London, and in 1881 he turned his studio into a gallery. Watts’s status (and an indication of his personality) is underlined by his refusal of a baronetcy in 1885 and again in 1894. However, he accepted the new Order of Merit in 1902. In 1891 he settled at Limnerslease, in Compton, Surrey, with his second wife. A craftswoman in her own right, Mary Watts set up a pottery, designing and decorating in an Art Nouveau style the Mortuary Chapel dedicated to Watts’s memory. The nearby Watts Gallery contains a representative collection of his works.

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The Eric-Fine of Lugh

<img width='457' height='135' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/celt37.jpg' alt='' /

The chiefs of the Tuatha De Danaan thronged round Lugh on the Hill of Usna. Lugh stood on the summit, and the Sword of Light was bare in his hand: all the hill below him shone with a radiance like white silver.

“Chiefs,” cried Lugh, “behold the Sword! Ye should have three great jewels to match it.

Where are the Spear of Victory, the Cauldron of Plenty, and the Stone of Destiny?”

The Tuatha De Danaan bowed their heads and veiled their faces before Lugh, and answered:

“The Fomor have taken the Cauldron of Plenty and the Spear of Victory from us. Ask the Earth of Ireland for the Stone.”

Lugh whirled the Sword till it became a glancing wheel of light, and cried:

“O Earth of Ireland, sacred and beloved, have you the Lia Fail, the Stone of Destiny?”

A strong sweet music welled up from the earth, and every stone and every leaf and every drop of water shone with light till all Ireland seemed one vast crystal, white and shining. The white light changed to rose, as it had been a ruby; and the ruby to sapphire; and the sapphire to emerald the emerald to opal; the opal to amethyst; and the amethyst to diamond, white and radiant with every colour.

“It is enough! ” cried Lugh. “I am well answered: the earth of Ireland has kept the Stone.”

“O Chiefs,” he said, “raise up your foreheads. Though ye have not the jewels ye have the scars of battle-combat, and ye have endured sorrow and hardship for ye have known what it is to be exiles in your own land. Let us swear brotherhood now by the Sword and the Stone that we may utterly destroy the Fomor and cleanse the world. Hold up your hands and swear, as I and those who came with me from Tir-nan-Oge will swear, and as the Sacred Land will swear, that we may have one mind and one heart and one desire amongst us all.”

Then the De Danaans lifted up their hands and swore a great oath of brotherhood with the Earth and with the hosts of the Shining Ones from Tir-nan-Oge. They swore by the Sword of Light and the Stone of Destiny; by the Fire that is over the earth; and the Fire that is under the earth; and the Fire in the heart of heroes. They swore to have one mind, one heart, and one desire, until the Fomor should be destroyed. Lugh swore the same oath, and all his shining comrades from Tir-nan-Oge swore it. The hills and valleys and plains and rivers and lakes and forests of Ireland swore it–they all fastened the bond of brotherhood on themselves.

“Let us go hence,” said Lugh, when the oath was ended, ” and make ready for the great battle.”

At his word all the chiefs departed, each going his own road.

Cian, the father of Lugh, was crossing the plain of Louth that is called Moy Myeerhevna: he lifted up his eyes and saw the three sons of Turann coming towards him. There was black hatred between himself and the Sons of Turann, and he was minded not to meet them. He took the form of a wild boar and hid himself with a herd of swine. Brian, Ur, and Urcar, the sons of Turann, saw him do it, and anger leaped in them.

“Come forth!” they cried. “Show your face to us.”

Cian did not come forth.

Ur and Urcar changed themselves into hounds and hunted the strange boar from the herd.

Brian made a cast of his spear at it, and when Cian felt the wound, he cried out:

“Hold! Brian, son of Turann: do not slay me in the form of a pig!”

“Take your own form.”

Cian took his own form, and said:

“Ye see my face now, Sons of Turann, with blood on it. Well ye knew me from the first, and well I knew you–Oath-Breakers!”

“The bands of death on your poisonous tongue!” said Urcar. “Take back your word

“I will not take it back, Sons of the Adder. Slay me! and every drop of blood will cry out on you–your very weapons will cry Out on you in the Place of Assembly.”

“We will slay you with weapons that cannot cry out,” said the Sons of Turann, and they lifted great stones and rocks from the earth and stoned Cian till he was dead.

The Sons of Turann buried the body of Cian the depth of a man’s height in the ground, but the earth refused to hide the body and cast it up again before them. They buried it a second time, and a second time the earth refused to hide the body and cast it up before them. Six times they buried it, and six times the earth cast it up. They buried it the seventh time, and that time the earth made no sign. The body of Cian was hidden. The Sons of Turann hastened away from the place and went to the court of King Nuada to show themselves with the other warriors.

The earth sent a little wind to Lugh LauveFauda. It touched his face and eyelids; it lifted the thick curls of his hair; it touched his hand as a hound touches the hand of a beloved master, and Lugh knew the wind had come for him. He followed it till he reached the place where Cian had been slain.

“O Lugh,” said the earth, “the bond of brotherhood is broken. The Sons of Turann have slain your father. Look what a poor torn thing I cover!”

The Earth laid bare the body of Cian. Lugh looked at the mangled blood-stained body, and at the trampled dishonoured earth, and in his eyes two tears slowly gathered. He shook them away, and then he saw that the earth had sent up a little well of pure water close to him. He bent over it.

“O Earth,” he said, “forgive the broken bond!”

The little spring in the heart of the well leaped in answer, and nine crystal bubbles rose through the water. Lugh. made a cup of his two hands and lifted water from the well. He sprinkled it on the torn earth, and greenness came again to the trampled grass. He sprinkled it on the bruised body of his father, and it became whole and white again.

“O Earth,” he said, “most noble and beloved, I will avenge your wrong.”

“O Father,” he said, “you shall yet send help for the battle, and the hands of your slayers shall bring it. ‘Tis not wearisome to wait for news of victory in Moy Mell, for all the winds that blow there are winds of beauty, and now you have the crimson flowers beneath your feet and the radiance of the Silver Fleece about you.”

He laid the body of Cian tenderly in the earth and went to seek the slayers at the court of King Nuada.

Nuada sat in his royal seat. There was a white light about him as it had been a fleece of silver, and round his head a wheel of light pulsed and beat with changing colours. His face was joyous and the faces of the Tuatha De Danaan were joyous. The great door of the dun was open and De Danaan chiefs came and went through. it.

Lugh came into the dun and with him came such heaviness of heart that joy was shaken from the assembly.

“Why is the hero-light gone from your forehead, O Lugh, Ildana?” said Nuada.

“It is because I have seen the dead body of my father–and the earth trampled into mire and blood.”

The light went from the head of Nuada and he veiled his face. All the chiefs bowed their heads and raised the three sorrowful cries of the keene. Only the three sons of Turann remained with haughty eyes and unbowed heads.

“O Wind of Misfortune,” cried the chiefs, “that brought the Fomor at the first to us!”

“It was not from the Fomor, O Chiefs, that Cian, Son of Dian-Cecht, got death–the hands that slew him have sworn the oath of brotherhood.”

“Name his slayers!” cried Nuada; “and though they be our noblest and most loved–though they be even the Sons of Turann–they shall perish utterly!”

“The slayers are the three sons of Turann!” Nuada looked on the three Sons of Turann, and when he saw they had no words to answer Lugh his heart failed him, for the three were the mightiest and most beautiful of his warriors and there was no one with more hero-gifts than Brian unless it were the Ildana himself.

“Let them perish! ” said Nuada.

“Nay, King of the Tuatha De Danaan,” said Lugh,” let them make good the battle-loss! Let them pay eric for the warrior they have slain!”

“You are well named the Ildana,” said the King, “for truly wisdom is with you!” and then he said to the Sons of Turann. “Will ye make good the battle-loss? Will ye pay eric for Cian, son of Dian-Cecht? “

They answered: “We will pay eric: let Lugh Lauve Fauda ask it of us.”

“I ask three apples, a pig-skin, a spear, a chariot with two horses, seven swine, a hound, a cooking-spit, and three shouts on a hill.”

“You have stretched out your hand for a small eric-fine, Lugh the Long-Handed.”

“I have not stretched out my hand for a small fine, Brian, son of Turann. The apples I ask are three golden apples from the tree that is watched by sleepless dragons in the Eastern half of the world. The skin I ask is the skin of that pig before whom rivers of water turned into rivers of wine. The skin has power to turn whatever water it touches into wine, and if it be wrapped about a man wounded to death it will give him back his life and make his body clean and whole again. It is the jewel in a great king’s treasure-house, and ye will not find it easy to get. The spear I ask is the fiery victory-giver that is kept in times of peace with its head sunk in a cauldron of magic water lest it should destroy the world. The chariot I ask is the chariot of Dobar: it outshines all chariots that have been made or shall be made. The horses yoked to it do not draw back their feet from the sea-waves: their going is as lordly on the wide plain of the sea as it is on the land. The seven pigs I ask are the pigs of Asal, the King of the Golden Pillars–though they be killed and eaten to-day, they will be alive and well tomorrow, and whoso eats of them shall never know what it is to lack strength. The hound is the hound Failinis. He is brighter than the sun at mid-summer. The beasts of the forest are astonished at the sight of him: they have no strength to contend against him. The cooking-spit is a guarded flame. Fifty-three women keep it in the island of Caer, in the green stillness that is under the sea-waves. The three shouts must be given on the hill that is guarded by Midkena and his sons–no champion since the beginning of time has raised a victory-shout on that hill. I have named my eric, sons of Turann. Do ye choose to pay it, or will ye humble yourselves and ask grace? “

“We will pay the eric,” said the sons of Turann, and they went forth from the Court of King Nuada.

When the three brothers entered their father’s dun they sat down in sorrow and heaviness and there was no word between them till their sister Enya came to them.

“Why does sorrow darken your faces and the faces of the household? ” she asked. “What grief has come upon you?”

“We have slain Cian, son of Dian-Cecht, the father of Lugh Lauve Fauda!”

“Alas!” cried Enya, and she beat her hands together. “Alas! ye have broken Lugh’s protection out of Ireland: he will not fight in the Great Battle now!”

“Lugh will fight in the Great Battle, but he has laid on us an eric that bows us to the grave-mould.”

“What eric?”

“He asks the Hound Failinis; and the Spear of Victory–he asks the Seven Treasures of the World!”

“We are undone! ” said Enya. “Destruction has come upon us!”

While she spoke they heard the approaching footsteps of those who attended Turann.

“Let us go,” said Urcar, “before our father sees that good days are gone from us.”

“Sorrow cannot be hidden,” said Enya.

Turann came into the room. He was old and his strength was withered. His sons led him to the high-seat, and when he looked on them he knew an evil thing had befallen.

“Tell me,” he said, ” what misfortune has come to us.”

Then Brian told the story of Cian’s death and what eric Lugh had bound on them. When he made an end of telling it, Turann said:

“Bitter indeed to me is the coming of the Deliverer, for he has taken from me my three sons–my Three Eagles that never failed to carry off a prey, my Three Salmon of Knowledge that could make paths for themselves in all the rivers of the world, my Three Strong Bulls that stamped on the necks of kings. It is a bitter thing to be old without my sons.”

“O my Father,” said Brian, “if you have bred strong sons they will set forth strongly, and it may be they will bring back the eric-spoil. Do not make a lamentation for us till we are dead!”

“Nay,” said Turann, “ye are setting forth on an adventure that knows no ending, for the treasures that ye seek are hidden in the caves of dragons and under the sea-waves. Strange kings will make a mock of you leaning over battlements of adamant and strange monsters will crush your bones. Ye will not come back to me, living or dead. No one will heap the grave-mound over your bodies!”

“O my Father,” said Enya, “the heart of Lugh is set on the eric-fine. His hands are fain to grasp the fiery spear and he would see the spoils of the world brought into Ireland. Let us ask him for help. If he will give Mananaun’s boat, the Ocean-Sweeper, it will not be hard for good warriors to come by the treasures–since, at a word, the Ocean-Sweeper will bear those who sit in it to whatsoever place they desire to be.”

“We will ask nothing from Lugh Lauve Fauda! ” said Turann’s sons.

“But I will ask!” said Turann, and he cried aloud:

“Let my horses be yoked and my chariot made ready! I will not sleep till I have spoken with Lugh Lauve Fauda.”

When Turann came to Lugh and asked for the boat, Lugh said:

“Bid your sons to make ready and set forth. When they come to the edge of the sea and their feet touch the sea-foam, Mananaun’s boat will be there waiting for them.”

Turann hurried home with the good answer, and his sons made ready to set forth. Their kinsfolk and the swordsmen of their father’s clan went with them to the edge of the sea and when their feet touched the sea-foam they saw a little boat, such as might fit one person, waiting for them.

“Lugh has deceived us!” cried Brian. “This is not Mananaun’s boat!”

“O Brother,” said Enya, “the Ocean Sweeper has as many shapes as the cloak of Mananaun has colours. Step into the boat.”

When Brian had taken his place in the boat there was plenty of room, and when all the three were seated there was plenty of room, and the boat began to shine like a white crystal and the waves made a song of greeting as they lapped about the prow.”

“Farewell!” said the sons of Turann; “keep gladness in your hearts till we come back.”

The Ocean-Sweeper sprang from the shore like a sea-bird and wheeled and circled in the foam, waiting the word of command.

“Go to the Garden of the Golden Apple Tree that is guarded by dragons in the Eastern Half of the World,” said Brian, and the Ocean-Sweeper sped swiftly forth.

The Garden of the Golden Apple Trees was very far off, and as they went to it the sons of Turann took counsel as to how they should get the apples.

“Let two of us,” said Urcar, “make good sword’s play on the dragons whilst the third gathers the apples.”

“Yes,” said Ur, “and when the apples are got, we three will slay the dragons and fight our way out of the garden.”

“Wisdom is not in your words,” said Brian, “we three would leave our bones among the dragons. Let us change ourselves into hawks and swoop on the apples from above.”

“That is good,” said the others. And when they were come to the garden they rose in the air, three golden hawks, and swooping on the tree took each an apple. The dragons were powerless to hinder them, but three of the maidens that walked in the garden–and each one was a king’s daughter–changed themselves into fierce sharp-clawed griffins and followed the hawks. They could not overtake the hawks: and when they saw that, they held themselves motionless in the air and great flashes of light came from their angry eyes. They blew out three streams of fire after the hawks. The hawks plunged into the water and became three salmon, and when they reached the Ocean-Sweeper they leaped into it and took their own shapes.

“It is well we have the Apples of Healing,” said Ur,” the witchfire has burnt us to the bone! “

They healed themselves with the apples and set out to seek the other treasures. It is long and long they were seeking them. They had foam of the Eastern World and foam of the Western World under their prow. They saw the Stars of the North and the Stars of the South and the Stars that are under the Sea. They were searching through the blackness of night and the redness of dawn and all the colours of the day. They knew the singing wave that lifts adventurers to the heights of the world and the silent wave that casts them down to the hollows. It is long they were seeking the treasures.

They got the Spear of Victory. They got the Magic Skin. They got the Hound. They got the Seven Swine. They got the Chariot. Their hearts were filled with pride and stubbornness.

Lugh, walking in Ireland by the sea, knew that the sons of Turann had the treasures, and he thought that they could too easily give the shouts on Midkena’s hill and be free of the eric-fine. He made a spell of forgetfulness to bring them back and take from their minds the memory of Midkena’s hill.

He stooped to lay the spell on the sea, and as he stooped a wave broke over his hands and a broken water-reed tangled itself in his fingers. He lifted up the reed and straightened it. He remembered the little well with the nine crystal bubbles, and the tenderness of the earth came into his heart.

“O little reed,” he said, “I will give the sons of Turann a chance. I will make another spel: and if, when it reaches them, they remember the wrong they did the Earth, they will remember also the shouts on Midkena’s hill.”

He made a spell that had memory and forgetfulness in it and laid it on the sea, and it became a wave and travelled unbroken till it reached the boat of Mananaun. It rocked the boat softly, and the three sons of Turann remembered their father s house, but they had no sorrow for the wrong done to the earth, and forgetfulness of Midkena’s hill came upon them.

“A good welcome would we have now if we were in our father’s house,” said Brian, “and good would it be in the morning to slip our hounds for the chase.”

“And good would it be in the evening,” said Urcar, “to hear the sound of harps in our father’s house. Let us go back to Ireland.”

“Go back to Ireland,” said Brian to the OceanSweeper, and it leaped through the sea-foam towards the Sacred Land.

On a height that looked far over the sea stood Turann’s watcher, his eyes on the horizon. Day and night, since the setting forth of Turann’s sons, a watcher had stood there, looking seaward. Swift runners waited for his joy-shout, and beacon-fires stood ready for the flame. It was early morning, and the watcher saw the pale mists whiten and the sea stir itself and wrinkle. Suddenly a great star rose in the horizon–it flashed; and grew; and neared. The watcher knew the Ocean-Sweeper. He leaped high for gladness of heart, and shouted:

“They come! They come! Turann’s Sons are returning!”

The cry was caught by the runners. They leaped and ran, and the joy-fires leaped and sparkled, blood-red in the paleness of morning. The joy-shout spread from mouth to mouth, and all that country rejoiced at the home-coming.

Turann went down to the edge of the sea to greet his sons, and Enya went with him and all the folk of the clan. Right glad were the three brothers to set their feet on Irish land. They showed the strange spoils, the marvellous. eric fine they had brought for Lugh, and all that saw them wondered.

News of the home-coming was sent to Lugh by swift messengers, and he said:

“Let the Sons of Turann come and count the eric-fine before me.”

The sons of Turann came before him, and with them came singing men and singing women and swordsmen and chariots and horsemen.

Brian counted out the eric-fine before Lugh.

Then Lugh said: “Good are the things ye have brought, but ye have not brought the full eric. Where is the cooking-spit that is a flame under the sea-wave?”

Then recollection came upon the sons of Turann, and they cried out:

“We are undone! We have not given the Shouts on Midkena’s hill–we have not the Flame that is under the sea-wave! “

Shame burnt in the faces of all their kinsfolk because the sons of Turann had not the full eric, and they said:

“Give the Ocean-Sweeper again, O Lugh, and the sons of Turann will pay the eric in full.”

“Nay,” said Lugh, “I lent the boat at first that the battle-loss of Cian might be made good in the great fight. The loss is made good.” He bent his eyes on the sons of Turann, and said:

“Ye are here now because my spell has brought you. I laid a spell of forgetfulness upon the sea, but the earth put with it a spell of remembrance, and if ye had remembered the wrong ye did the Earth, ye would have remembered the shouts on Midkena’s hill, and easily would ye have given them since ye had the Spear of Victory, the Skin of Healing, and the Apples of Life. Now ye must fare forth without these treasures and without the boat of Mananaun, and whatsoever ye win ye will win solely by the strength that is in yourselves.”

Then said Brian: “It is well named you are, Lugh the Long-Handed. Your vengeful fingers have reached across the sea to grasp us, and they will not loose their hold till you have dragged us under the grave-mound!”

Turann would have spoken, but Brian said to him:

“Words are wasted, my Father; let us go.”

Sorrowfully they went homeward, and their thoughts were on the pathless sea.

Turann made ready a boat for his sons; thick-planked and strong, a boat with crimson sails. He proffered them rowers and men at arms, but they refused, because they were going they knew not whither, and were under a curse.

They stepped into the boat, they spread the crimson sails, and as they slid away from the land, all their people made lamentation for them.

“The Eagles are going!” they wailed. “The High Noble-hearted Ones, the Three Flames on the hearth of Turann. The lights are quenched to-night in the chieftain’s house!”

The Sons of Turann went searching for the Island of Caer, the Land that is under the Sea-Wave. They heard tidings of it in many places, but no one knew where it could be found. Wise Druids told them that the Island was protected by the magic of Fand, the Sea-Queen, the daughter of Flidias, and no one who went there ever returned.

The sun had risen and set many times on the search. Brian, Urcar and Ur were weary; the wind had failed hem, and they were labouring at the, oars: it seemed to them that they would never find the Island of Caer.

“Let us rest a little,” said Urcar, “for my strength is spent.”

They rested from the oars, and Brian cast a line over the side of the boat. He drew up a fish, white as silver and covered with. crimson spots.

“Brother,” said Ur, “your fish is purple-spotted like the Salmon that swims in Connla’s Well and eats the crimson nuts of the Hazel of Knowledge: let him go free for sake of his beauty.”

Brian threw the fish back to the water, and suddenly knowledge came to him, and he cried:

“I know that the Island of Caer is beneath us! “He jumped into the water and became a white stone, falling, falling, till he reached the Land that is Under the Sea. It was a goodly land and Brian took his own shape and walked through its starry meadows till he came to the Palace of the Guarded Flame. He entered it and found many beautiful maidens singing and broidering golden flowers on mantles for the daughter of Flidias. In the midst of them leaped and shone the Guarded Flame. Brian spoke no word when he entered and the maidens did not lift their eyes to look at him. He took the flame in his two hands and turned to leave the palace. The maidens burst out laughing.

“You are a brave man,” they said, “and since the flame does not burn you, keep it. We have a flame for every day in the year, and you are the bravest champion and the handsomest that ever came to look at us broidering cloaks for the sea-queen.”

“O Maidens,” said Brian, “may every day in the year bring you fresh laughter and delight, and if good wishes can reach you from the country above the sea-floor ye will have mine every day I live, and farewell now, and my thousand blessings with you!”

He rose through the water till he came to where his brothers were and climbed into the boat. When the Flame came above the water it changed into a cooking-spit, and Brian laid it carefully in the boat.

“Our luck,” he said, “is like sunshine in midwinter, soon come, soon gone. Let us hasten to Midkena’s Hill.”

Midkena’s Hill was very high and green. It rose almost straight out of the sea. Only on one side could it be climbed.

On that side Midkena and his three sons were. It was a great fight that the sons of Turann made with the Champions of the Hill. They were like fierce eagles contending together, and like bulls whose tramplings shake the earth. The demons of the air and the fierce creatures that live under the earth gathered to watch them fighting–and no one ever travelled over the nine ridges of the world to look at a fight that was better than that fight. Brian and his brothers got the victory over Midkena and his sons. They left them dead on the hill, but they themselves had barely strength to give the three shouts. When they had given the shouts weakness came on them, and they fell down and could not rise. Then Ur saw the demons of the air that have no pity and the fierce ones from under the earth watching him, and he said:

“O my brothers, I would we were in our own country, lying on a hill-side there, for the Irish hills are gentle, and every wind that blows on them is full of peace.”

“We have no part in Ireland,” said Brian, “for we have broken the Great Oath.”

“My grief! ” said Urcar. “My bitter sorrow that we shall never see the Sacred Land again!”

While he spoke, a little wind came out of Ireland. It was very soft and gentle. It touched the sons of Turann, and there was so much healing in its touch that they rose up and stood on their feet.

“It is a wind surely from Ireland that has come to us,” said Urcar, “let us make haste while we have strength and get to the boat.”

They got down to the boat. They took the fastenings from it. They hoisted slowly the crimson sails, and the little wind strengthened itself and filled the sails and kept the boat before it till the hills of Ireland showed themselves like pale clouds.

“My blessing on the hills!” said Brian, and because he had the most strength he lifted up his brothers to get sight of the Irish land.

“It is good,” they said, “to see Ben Edair: our eyes were never more glad of it, and let us steer now to the haven where our father’s house is.”

Turann’s watcher saw them afar off and raised the shout for them, and their kinsfolk and comrades waded into the sea and drew the boat to land. They lifted up the sons of Turann and would have carried them into their father’s dun, but Brian said to them:

“Lay us all three on the green grass, for we are hurt past any hope of healing, and send swift runners for Lugh that we may say to him before we die: ‘The sons of Turann have paid you the full eric.’ “

The three were laid on the green grass, and Enya, their sister, tended them, and the leeches and healers of their clan ministered unto them. Turann, their father, sat on the earth beside them: he was putting together, in his mind, words to say to Lugh.

When Lugh came, he was so fair and had such radiance about him that it seemed to every one he must have come newly out of Tir-nan-Oge.

Turann bowed himself before Lugh, and said:

“O Mighty One, my sons have paid your eric in full, and never since the mountains lifted their heads above the waters has such an eric been asked for or paid. Grant now the Skin of Healing, that my sons may live.”

Lugh came to where the sons of Turann were lying. He looked at them. There was neither pity nor anger in his face.

“My brothers,” he said, “life is either a king’s robe or a beggar’s cloak. Do ye desire to live?”

The sons of Turann raised themselves and their hero-souls came back to them, so that they stood on their feet and cared not for their wounds.

“Ildana,” they said, “we salute you! Win victory for us in the Great Battle even as you will win it for Cian. We do not covet the beggar’s robe.”

They turned and took farewell of their father, and their sister, and their kinsfolk. And they knelt and kissed the sacred earth, and said:

“O Father, and O kinsfolk, entreat forgiveness for us from the earth, and friendly burial–even as we now entreat it for ourselves. Farewell. Make no lamentation for us.”

But Turann and all his folk made a great lamentation.

In Tir-na-Moe, the Land of the Living Heart, Cian, son of Dian-Cecht, walked among the crimson lilies. His face was radiant and he had a branch with three golden apples in his hand. Faint sweet music was everywhere throughout that joyous country. Cian lifted up his eyes and saw the three sons of Turann approaching. They had the brightness of the morning about them and there was no wound on them. Cian went to meet them.

“Greeting,” he said “and welcome to Moy Mell.”

He gave to each of them a golden apple. And when Brian, Ur, and Urcar had tasted of those apples they knew everything that had ever happened in the world and everything that would happen. They knew that the Fomor would be defeated in the Great Battle: they knew the words of the Peace-Chant that Brigit would sing:

“Peace up to Heaven,

Heaven down to earth.

The earth under Heaven.

Strength to every one.”

“O Cian, dear Comrade,” said the sons of Turann, “it is not hard to wait for news of victory in Moy Mell.”

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Poetry For A November Afternoon: George William Russell aka A.E.

The Man to the Angel

I have wept a million tears:

Pure and proud one, where are thine,

What the gain though all thy years

In unbroken beauty shine?

All your beauty cannot win

Truth we learn in pain and sighs:

You can never enter in

To the circle of the wise.

They are but the slaves of light

Who have never known the gloom,

And between the dark and bright

Willed in freedom their own doom.

Think not in your pureness there,

That our pain but follows sin:

There are fires for those who dare

Seek the throne of might to win.

Pure one, from your pride refrain:

Dark and lost amid the strife

I am myriad years of pain

Nearer to the fount of life.

When defiance fierce is thrown

At the god to whom you bow,

Rest the lips of the Unknown

Tenderest upon my brow.

The Singing Silences

While the yellow constellations shine with pale and tender glory,

In the lilac-scented stillness let us listen to earth’s story.

All the flowers like moths a-flutter glimmer rich with dusky hues;

Everywhere around us seem to fall from nowhere the sweet dews.

Through the drowsy lull, the murmur, stir of leaf and sleepy hum,

We can feel a gay heart beating, hear a magic singing come.

Ah, I think that as we linger lighting at earth’s olden fire

Fitful gleams in clay that perish, little sparks that soon expire:

So the Mother brims her gladness from a life beyond her own,

From whose darkness as a fountain up the fiery days are thrown;

Starry words that wheel in splendour, sunny systems, histories,

Vast and nebulous traditions told in the eternities.

And our listening Mother whispers through her children all the story.

Come: the yellow constellations shine with pale and tender glory!

The Weaver of Souls

Who is this unseen messenger

For ever between me and her,

Who brings love’s precious merchandise,

The golden breath, the dew of sighs,

And the wild, gentle thoughts that dwell

Too fragile for the lips to tell,

Each at their birth, to us before

A heaving of the heart is o’er?

Who art thou, unseen messenger?

I think, O Angel of the Lord,

You make our hearts to so accord

That those who hear in after hours

May sigh for love as deep as ours;

And seek the magic that can give

An Eden where the soul may live,

Nor need to walk a road of clay

With stumbling feet, nor fall away

From thee, O Angel of the Lord.

The Golden Age

When the morning breaks above us

And the wild sweet stars have fled,

By the faery hands that love us

Wakened you and I will tread

Where the lilacs on the lawn

Shine with all their silver dews,

In the stillness of a dawn

Wrapped in tender primrose hues.

We will hear the strange old song

That the earth croons in her breast,

Echoed by the feathered throng

Joyous from each leafy nest.

Earth, whose dreams are we and they,

With her heart’s deep gladness fills

All our human lips can say,

Or the dawn-fired singer trills.

She is rapt in dreams divine:

As her clouds of beauty pass,

On our glowing hearts they shine,

Mirrored there as in a glass.

So when all the vapours grey

From our flowery paths shall flit,

And the dawn begin the day,

We will sing that song to it

Ere its yellow fervour flies.—

Oh, we are so glad of youth,

Whose first sweetness never dies

Nourished by eternal truth.

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Art & The Occult

Hope this finds you well, and rested after Thursday…

80)

Gwyllm

On The Menu

Adam Shaikh – Essence

Art &amp; The Occult

The Links

Sufi Quotes

How the Son of The Gobhaun Saor Shortened the Road

Poems and Quotes of the Winged Hearts…

Revisiting The Art of Jean Delville (1867-1953)

Jean Delville – an introduction:

Jean Delville was born in Louvain in 1867 and died in 1953. He headed the Brussels branch of the Rosicrucian revival, and organized Salons de l’Art Idéaliste in imitation of Joséphin Péladan’s Parisian Salons de la Rose+Croix. These Salons commenced in 1896.

The Salons d’Art Idéaliste were intended to continue the grand tradition of idealistic art, which Delville traced back to the ancient Greeks and Egyptians. Delville rejected a long list of popular subjects, including:

“…history painting (except synthetic, or symbolic history), military painting, all representations of contemporary life, private or public, portraits, if it is not iconic, scenes of peasant life, seascapes, landscapes, humorous scenes, picturesque orientalism, domestic animals or sport animals, paintings of flowers, fruits, or accessories.”

— J. Delville, quoted in J. Dujardin, L’Art Flamand, vol. 6, 1900, p. 190, translation mine. Delville had considerable academic success: he won the Prix de Rome in 1895, and was a professor at the Glasgow School of Art for a number of years in the early 20th century. He admired the great artists of the Italian Renaissance, especially Raphael, Leonardo, and Michelangelo, and tried to imitate them. He emphasized content over form, preferring a mediocre painting of a spiritual thought to a great painting of a realist scene.

As a mystic strongly influenced by Neoplatonism, Delville believed that visible reality was only a symbol, and that humans exist in three planes: the physical (the realm of facts), the astral (or spiritual world, the realm of laws), and the divine (the realm of causes). These higher planes of existence were the only significant ones. Materialism was a trap, and the soul had to guard against being trapped by its snares. The human body he considered to a potential prison for the soul. Rejecting Darwinism and evolution, Delville refused to believe that humans had come from animals, nor did he believe that people could degenerate to animals. He considered humans to be the highest development of terrestrial beings, though at a mid-point between animals and angels. Reincarnation was to provide the path to the highest level for those who perfected their will and spirit through initiation and magic. He reconciled his interest in the occult with Christianity by considering Catholicism to be in harmony with magical laws: the external forms of devotion concealed occult truths. Above all, however, Delville considered art to play a key role in uplifting people from their blindness. The true artist was an initiate who would present images which would teach and transform human nature. Artists were to become priests and prophets:

“It is necessary to speak clearly and precisely of the civilizing mission of art… It is also necessary to speak of the moral effect which a work of art produces on people, on the public, the moralizing strength of Art, [which is] more salutary, more pacifying than that of Politics.”

— J. Delville, La Mission de l’Art, Brussels, 1900, p. 88, Delville also emphasized the perils of materialism and sensuality in an image of souls ensnared by the tentacles of Satan: The Treasures of Satan, 1894, Royal Museums of Art, Brussels. In this work the voluptuous sinners are not so much being punished as they are being trapped at a low level of spiritual evolution. The depths of the sea corresponds to their low development. They are trapped by being fixated on material treasures: jewels, pearls, and sensuality. They are also the “Treasures of Satan,” being trapped by him. Satan, although handsome and graceful, is himself a low-level being, as revealed by his tentacles. His physical form reveals his spiritual nature.

Other paintings by Delville, such as The God-Man, 1895 (5 meters by 5 meters, Groeninge Museum, Bruges), contrast this bondage with the vision of enlightened, pure souls ascending to heaven. This painting represents the merciful figure of Christ, the great initiate, towering over the bodies of souls striving for union with the divine.193 The dominant blue color is a symbol of spirituality, just as red was a symbol of materialism and sensualism in The Treasures of Satan. These works are complementary, in that they represent the poles of human destiny.

— Jeffery Howe

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On The Music Box: Adham Shaikh – Essence

“Essence is gorgeous, daring and respectful, blending the globally renowned bansuri (indian bamboo flute) playing of Catherine Potter with the beat contributions of Montreal producer Freeworm, dubwise skills of Sean Hill, flute stylings of artist Jean-Marc Guillemette, percussion of Yasmine Amal, and much more. Somptin Hapnin (water in me) dubs and flows and shakes as vocalist Kinnie Starr pays tribute to water, trees and life. Sabadhi cements Shaikh’s reputation for producing finely tuned, ambient loveliness while its sister masterpiece Sabadub offers a more beat-heavy, dub-wise treatment of bansuri, bermibau, and viola.

Adham also beautifully balances traditional and experimental, natural and organic during Sufi Spin. Here, recordings of Balinese dancing, chanting and flute meet complex beats, the tabla playing of Ekkos’ E.Shankar, and thick grooves, resulting in a deep, heartfelt, engaging whole.

Essence also showcases Adham’s remix skills, with solid treatments of both Ekko’s shiraz (the albums most up-tempo number) and Lisa Walker’s Orca whale-inspired. Orcadrift. But it’s the with his dubbed-out reworking of Legion of Green Men’s Consellation that Shaikh really cuts loose, adding tension, builds, and thick slabs of bass. Its a massive treatment that’s as true to the original as it is fresh to the ear. ”

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Beyond our ideas of right-doing and wrong-doing,

there is a field. I’ll meet you there.

When the soul lies down in that grass,

the world is too full to talk about.

Ideas, language, even the phrase ‘each other’

doesn’t make sense any more.

Jelaluddin Rumi

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Art &amp; The Occult

A recommended book, that lives in our library.

It is now out of print, but worth the time if you can find it, and if you have an interest…I saw several on Amazon and a couple of other sites btw

Mary gave it to me during the mid 80′s, when I was just getting back into painting. It really brought a certain awareness to the table for me with my dealings with the creative…

Wonderful read, full of interesting ideas and speculations on the hidden and not so hidden aspects of the occult in various artist works. All the illustrations are in black and white, but still add much to the text.

The writers’ father was the renowned artist Manfred Schwartz. Worth looking at as well. Not my cup of Tea, but well thought of in his time.

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Enlightenment must come little by little-otherwise it would overwhelm.

Idries Shah

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The Links:

The Local Police Recommend… Prescription, not Prosecution

Darwin, the father of Terrorism…

Before you buy it… view it here!

Police have a solution for every situation: Tazers!

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If men had been forbidden to make porridge of camel’s dung, they would have done it, saying that they would not have been forbidden to do it unless there had been some good in it.

Muhammed

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What is done for you – allow it to be done.

What you must do yourself – make sure you do it.

Khawwas

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How the Son of The Gobhaun Saor Shortened the Road

One day the Son of the Gobhaun Saor was sitting outside in the sunshine, cutting a little reed into a pipe to make music with. He was so busy that he never saw three stranger-men coming till they were close to him. He looked up then and saw three thrawn-faced churls wrapped in long cloaks. “Good morrow to you,” said the Son of the Gobhaun Saor. “Good morrow,” said they. “We have come to say a word to the Son of the Gobhaun Saor.” “He is before you,” said the Son. “We have come,” said the most thrawn-faced of the three, “from the King of the Land Under Wave to ask you to help him; he has a piece of work that none of his own people can do, and you have the cleverness of the Three Worlds in your fingers.” “‘Tis my father has that,” said the Son of the Gobhaun Saor. “Well,” said the other, “bring your father with you to the Land Under Wave and your fortune’s made.”

The Son of the Gobhaun Saor set off at that to find his father. “I have the news of the world for you and your share of fortune out of it,” he said. “What news? ” said the Gobhaun. “The King of the Land Under Wave has sent for me; if you come with me your fortune is made.” “Did he send you a token?” “No token at all, but do you think I would not know his messengers? ” “O, ’tis you has the cleverness!” said the Gobhaun Saor.

They set out next morning, and as they were going along, the Gobhaun Saor said: “Son, shorten the way for me.” “How could I do that? ” said the Son, “if your own two feet can’t shorten it.” “Now, do you think,” said the father, “that you’ll make my fortune and your own too when you can’t do a little thing like that!” and he went back to the house.

The Son sat down on a stone with his head on his hands to think how he could shorten the road, but the more he thought of it the harder it seemed, and after a while he gave up thinking and began to look round him. He saw a wide stretch of green grass and an old man spreading out locks of wool on it. The old man was frail and bent, and he moved slowly spreading out the wool. The Son of the Gobhaun Saor thought it hard to see the old man working, and went to help him, but when he came nearer a little wind caught the wool and it lifted and drifted, and he saw it wasn’t wool at all but white foam of the sea. The old man straightened himself, and the Son of the Gobhaun Saor knew it was Mananaun the Sea-God, and he stood with his eyes on the sea-foam and had nothing to say. “You came to help me,” said Mananaun. “I did,” said the Son of the Gobhaun Saor, “but you need no help from me.” “The outstretched hand,” said Mananaun, “is the hand that is filled the fullest; stoop now and take a lock of my wool, it will help you when you need help.” The Son of the Gobhaun Saor stooped to the sea-foam; the wind was blowing it, and under the foam he saw the blue of the sea clear as crystal, and under that a field of red flowers bending with the wind. He took a handful of foam. It became a lock of wool, and when he raised himself Mananaun was gone, and there was nothing before him but the greenness of grass and the sun shining on it.

He went home then and showed the lock of wool to his wife and told her the sorrow he was in because he couldn’t shorten the road for his father. ” Don’t be in sorrow for that,” said she, “sure every one knows that storytelling is the way to shorten a road.” “May wisdom grow with you like the tree that has the nuts of knowledge! ” said he. “I’ll take your advice, and maybe to-morrow my father won’t turn back on the road.”

They set out next day and the Gobhaun Saor said–” Son, be shortening the road.” At that the Son began the story of Angus Oge and how he won a house for himself from the Dagda Mor: it was a long story, and he made it last till they came to the White Strand.

When they got there they saw a clumsy ill-made boat waiting for them, with ugly dark-looking men to row it.

“Since when,” said the Gobhaun Saor, “did the King of the Land Under Wave get Fomorians to be his rowers, and when did he borrow a boat from them?” The Son had no word to answer him, but the ugliest of the ill-made lot came up to them with two cloaks in his hand that shone like the sea when the Sun strikes lights out of it. “These cloaks,” said he, “are from the Land Under Wave; put one about your head, Gobhaun Saor, and you won’t think the boat ugly or the journey long.” “What did I tell you? ” said the Son when he saw the cloaks. “You have your own asking of a token, and if you turn back now in spite of the way I shortened the road for you, I’ll go myself and I’ll have luck with me.” “I’ll go with you,” said the Gobhaun Saor; he took the cloaks and they stepped into the boat. He put one round his head the way he wouldn’t see the ugly oarsmen, and the Son took the other.

As they were coming near land the Gobhaun Saor looked out from the cloak, and when he saw the place he pulled the cloak from his Son’s head and said: “Look at the land we are coming to.” It was a dark, dreary, death-looking country without grass or trees or sun in the sky. “I’m thinking it won’t take long to spend the fortune you’ll make here,” said the Gobhaun Saor, “for this is not the Land Under Wave but the country of Balor of the Evil Eye, the King of the Fomorians.” He stood up then and called to the chief of the oarsmen: “You trapped us with lies and with cloaks stolen from the Land Under Wave, but you’ll trap no one else with the cloaks,” and he flung them into the sea. They sank at once as if hands pulled them down. “Let them go back to their owners,” said the Gobhaun Saor.

The Fomorians ground their teeth and cursed with rage, but they were afraid to touch the Gobhaun or his Son because Balor wanted them; so they guarded them carefully and brought them to the King. He was a big mis-shapen giant with a terrible eye that blasted everything, and he lived in a great dun made of glass as smooth and cold as ice. “You are a fire-smith and a wonder-smith, and your Son is a wise man,” he said to the Gobhaun. “I have brought the two of you here to put fire under a pot for me.” “That is no hard task,” said the Gobhaun. “Show me the pot.” “I will,” said Balor, and he brought them to a walled-in place that was guarded all round by warriors. Inside was the largest pot the Gobhaun Saor had ever laid eyes on; it was made of red bronze riveted together, and it shone like the Sun. “I want you to light a fire under that pot,” said Balor.” “None of my own people can light a fire under it, and every fire over which it is hung goes out. Your choice of good fortune to you if you put fire under the pot, and clouds of misfortune to you if you fail, for then neither yourself nor your Son will leave the place alive.”

“Let every one go out of the enclosure but my Son and myself,” said the Gobhaun Saor, “until we see what power we have.” They went Out, and when the Gobhaun Saor got the place to himself he said to the Son: “Go round the pot from East to West, and I will go round from West to East, and see what wisdom comes to us.” They went round nine times, and then the Gobhaun Saor said: “Son, what wisdom came to you? ” “I think,” said the Son, “this pot belongs to the Dagda Mor.” “There is truth on your tongue,” said the Gobhaun, “for it is the Cauldron of Plenty that used to feed all the men of Ireland at one time, when the Dagda had it, and every one got out of it the food he liked best. It was by stealth and treachery the Fomorians got it, and that is why they cannot put fire under it.” With that he let a shout to the Fomorians: “Come in now, for I have wisdom on me.” “Are you going to light the fire,” said the Son, “for the robbers that have destroyed Ireland?” “Whist,” said the Gobhaun Saor; “who said I was going to light the fire? ” “Tell Balor,” he said to the Fomorians that came running in, “that I must have nine kinds of wood freshly gathered to put under the pot and two stones to strike fire from. Get me boughs of the oak, boughs of the ash, boughs of the pine tree, boughs of the quicken, boughs of the blackthorn, boughs of the hazel, boughs of the yew, boughs of the whitethorn, and a branch of bog myrtle; and bring me a white stone from the door step of a Brugh-fer, and a black stone from the door step of a poet that has the nine golden songs, and I will put fire under the pot.”

They ran to Balor with the news, and he grew black with rage when he heard it. “Where am I to get boughs of the oak, boughs of the ash, boughs of the pine tree, boughs of the quicken, boughs of the blackthorn, boughs of the hazel, boughs of the yew, boughs of the white-thorn and a branch of bog myrtle in a country as barren as the grave? ” said he. “What poet of mine knows any songs that are not satires or maledictions, and what Brugh-fer have I who never gave a meal’s meat to a stranger all my life? Let him tell us,” said Balor, “how the things are to be got?” They went back to the Gobhaun Saor then and asked how the things were to be got. ” It is hard,” said the Gobhaun, “to do anything in a country like this, but since you have none of the things, you must go to the Land of the De Danaans for them. Let Balor’s Son and his Sister’s Son go to my house in Ireland and ask the woman of the house for the things.”

Balor’s Son set out and the Son of Balor’s Sister with him. Balor’s Druids sent a wind behind them that swept them into the country of the De Danaans like a blast of winter. They came to the house of the Gobhaun Saor, and the wife of the Son came out to them. “O Woman of the House,” said they, “we have a message from the Gobhaun Saor.” He is to light a fire for Balor, and he sent us to ask you for boughs of the oak, boughs of the ash, boughs of the pine tree, boughs of the quicken, boughs of the blackthorn, boughs of the hazel, boughs of the yew, boughs of the whitethorn and a branch ot bog myrtle. “You are to give us,” he said, “a white stone from the door step of a Brugh-fer, and a black stone from the door step of a poet that has the nine golden songs.”

“A good asking,” said the woman, “and welcome before you!” “Let the Son of Balor come into the secret chamber of the house.” He came in, and she said: “Show me the token my man gave you.” Now, Balor’s Son had no token, but he wouldn’t own to that, so he brought out a ring and said: “Here is the token.” The woman took it in her hand, and when she touched it she knew that it belonged to Balor’s Son, and she went out of the room from him and locked the door on him with seven locks that no one could open but herself.

She went to the other Fomorian then and said: ” Go to Balor and tell him I have his Son, and he will not get him back till I get back the two that went from me, and if he wants the things you ask for he must send a token from my own people before I give them.”

Balor was neither to hold nor to bind when he got this news. “Man for man,” he said; “she kept one and she’ll get back one, but I’ll have my will of the other. The Gobhaun Saor will pay dear for sending my Son on a fool’s errand.” He called to his warriors and said:

“Shut the Gobhaun Saor and his Son in my strongest dun and guard it well through the night. To-morrow I’ll send the Son to Ireland and get back my own Son, and to-morrow I’ll have the blood of the Gobhaun Saor.”

The Gobhaun Saor and his Son were left in the dun without light, without food, and without companions. Outside they could hear the heavy-footed Fomorians, and the night seemed long to them. “My sorrow,” said the Son, “that ever I brought you here to seek a fortune, but put a good thought on me now, father, for we have come to the end of it all.” ” I needn’t blame your wit,” said the father, “that had as little myself. Why did I send only two messengers? Why didn’t I send a lucky number like three? Then she could have kept two and send one back. Troth, from this out every fool will know there’s luck in odd numbers!”

“If we had light itself,” said the Son, “it wouldn’t be so hard, or if I had a little pipe to play a tune on.” He thought of the little reed pipe he was making the day the three Fomorians came to him, and he began to search in the folds of his belt for it. His hand came on the lock of wool he got from Mananaun, arid he drew it out. “O the fool that I was,” he said, “not to think of this sooner! ” “What have you there? “said the Gobhaun. “I have a lock of wool from the Sea-God, and it will help me now when I need help.” He drew it through his fingers and said: “Give me light!” and all the dun was full of light. He divided the wool into two parts and said: “Be cloaks of darkness and invisibility!” and he had two cloaks in his hand coloured like the sea where the shadow is deepest. “Put one about you,” he said to the Gobhaun, and he drew the other round himself. They went to the door, it flew open before them, a sleep of enchantment came on the guards and they went out free. “Now,” said the Son of the Gobhaun Saor, “let a small light go before us; and a small light went before them on the road, for there were no stars in Balor’s sky. When they came to the Dark Strand the Son struck the waters with his cloak and a boat came to him. It had neither oars nor sails; it was pure crystal, and it was shining like the big white star that is in the sky before sunrise. “It is the Ocean-Sweeper,” said the Gobhaun. “Mananaun has sent us his own boat! ” ” My thousand welcomes before it,” said the Son, “and good fortune and honour to Mananaun while there is one wave to run after another in the sea! “

They stepped into the boat, and no sooner had they stepped into it than they were at the White Strand, for the Ocean-Sweeper goes as fast as a thought goes, and takes the people she carries at once to the place they have their hearts on.

It is a good sight our own land is! ” said the Gobhaun when his feet touched Ireland. “It is,” said the Son, “and may we live long to see it!” There was no stopping after that till they reached the house of the Gobhaun, and right glad was the Woman of the House to see them. They told her all their story, and she told them how she had seven locks on Balor’s Son. “Let him out now,” said the Gobhaun, “and ask the men of Ireland to a feast and let the Fomorian take back a good account of the treatment he got.”

Well, there was the feast of the world that night. The biggest pot in the Gobhaun’s house was hung up, and the Gobhaun himself put fire under it. He took boughs of the oak, boughs of the ash, boughs of the pine tree, boughs of the quicken, boughs of the blackthorn, boughs of the hazel, boughs of the yew, boughs of the whitethorn, and a branch of bog-myrtle. He got a white stone from the door-step of a Brugh-fer, and a black stone from the door-step of a poet that had nine golden songs. He struck fire from the stones and the flames leaped up under the pot, red blue and scarlet and every colour of the rainbow.

It is not dark or silent Gobhaun’s house was that night, and if all the champions on the golden crested ridge of the world had come into it with the hunger of seven years on them they could have lost it without trouble at Gobhaun’s feast.

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Poems and Quotes of the Winged Hearts…

You’ve no idea how hard I’ve looked for a gift to bring You.

Nothing seemed right. What’s the point of bringing gold

to the gold mine, or water to the Ocean. Everything I came

up with was like taking spices to the Orient. It’s no good

giving my heart and my soul because you already have these.

So- I’ve brought you a mirror. Look at yourself and

remember me.

Jalaluddin Rumi

Love came and spread like blood in my veins and the skin of me,

It filled me with the Friend and completely emptied me.

The Friend has taken over all parts of my existence,

Only my name remains, as all is He.

Amir Khusrau (d 1325 A.D. ) one of the most beloved poets of the Chishti Sufi lineage

The noise of the lover is only up to

the time when he has not seen his Beloved.

Once he sees the Beloved, he becomes calm and quiet,

just as the rivers are boisterous before they join the ocean,

but when they do so, there are becalmed forever.

Moinuddin Hasan Chishti (d 1229 A.D) beloved spiritual leader who carried the Chishti lineage to India.

The one who knows becomes perfect only when

all else is removed from in-between him and the Friend.

Either he remains or the Friend.

If you desire the Beloved, my heart,

Do not cease to pour out lamentations.

Observing His existence, reach annihilation!

Say “Oh He and You who is He”.

Let tears of blood pour from your eyes

May they emerge hot from the furnace

Say not that he is one of you or one of us

Say “Oh He and You who is He”.

Let love come that you may have a friend

Your distresses are a torrent

Sweeping you along the way to the Friend

Say “Oh He and You who is He”.

Take yourself up to the heavens

Meet the angels

And fulfill your desires

Say “Oh He and You who is He”.

Pass beyond the universe, this [unfurled] carpet

Beyond the pedestal and beyond the throne

That the bringers of good tidings may greet you

Say “Oh He and You who is He”.

Remove your you from you

Leave behind body and soul

That theophanies may appear

Say “Oh He and You who is He”.

Pass on, without looking aside

Without your heart pouring forth to another

That you may drink the pure waters

Say “Oh He and You who is He”.

If you desire union with the Beloved

Oh Uftade! Find your soul

That the Beloved may appear before you

Say “Oh He and You who is He”.

Hazret-i Uftade (1490-1580 A.D.) Mehmed Muhyiddin Üftade was the founder of the Jelveti order of Sufis.

Burning Times…

Thursday – Mid Day…

I have been mulling over this entry for awhile. It is based around a news item I saw in the Guardian yesterday. It is on the blog, so you can follow the logic and thought… I grew up thinking that tolerance was the gift of the present age, but I have watched trends develop that are most disturbing. In my mind the most dangerous form is Fundamentalism of any stripe, be it religious, scientific, atheistic, political or what-ever.

This is dedicated to those who bring forth a new day, based on love, tolerance, and mutual respect for all.

Bright Blessings,

Gwyllm

On The Menu:

Hol Baumann / Fahrenheit Project 6

The Quotes

Thanksgiving Meditation

The Links

The Burning Days Return?

No One Expects…

Poetry: Rilke…

__________

Hol Baumann…

I really like this young man’s work. I have followed his career for a few years, and thought you might like to check him out. If your are familiar with the Fahrenheit Project Series, you’ll recognize his name…

Hol’s work is to be found on the [Ultimae] Recording Label out of Europa…

Some of their copy on the new Fahrenheit Project Six: After a summer full of festivals and parties, Ultimae’s back with the 6th volume of the Fahrenheit Project series.

9 inedit anthems dreamed by our in-house artists: Solar Fields, H.U.V.A Network, Aes Dana, Sync24, Cell, Hol Baumann… but also new ambient values like Scann-Tec, Irukandji and Sundial.

More upbeat than the previous chapters, Fahrenheit Project 6 is the absolute soundtrack for your after parties, morning celebration or “sofatimes”…

A journey selected by Aes Dana and mastered by Huby Sea on the last ProTools hardware and software updates.

The One before the Last…

__________

Thanksgiving Prayer – William Burroughs

__________

The Quotes:

“Every generation laughs at the old fashions, but follows religiously the new.”

“If a thing isn’t worth saying, you sing it.”

“I am not sincere, even when I say I am not.”

“No man remains quite what he was when he recognizes himself.”

“I have lost friends, some by death… others through sheer inability to cross the street.”

“Moral indignation is jealousy with a halo.”

“Architecture is the art of how to waste space.”

“Ability will never catch up with the demand for it.”

“Against logic there is no armor like ignorance.”

“The longer I live the more I see that I am never wrong about anything, and that all the pains I have so humbly taken to verify my notions have only wasted my time.”

“Everyone thinks of changing the world, but no one thinks of changing himself.”

__________

The Links:

Jungle Fever…

Door To Door Athiests

CIA role claim in Kennedy killing

Pitch Black The New Black

So what’s with all the dinosaurs?

Putting The Dark Into The Dark Ages…

___________

The Burning Days Return?…

Catholic marchers turn on Glastonbury pagans

· Police arrest youth on suspicion of harassment

· Priest distances church from intimidation

In scenes reminiscent of medieval witchhunts, Catholic pilgrims in Glastonbury have attacked pagans and threatened to “cleanse” them from the town.

Local pagans were pelted with salt and branded witches who “would burn in hell” during a procession organised by Youth 2000, a conservative Catholic lay group. The Magick Box, a pagan shop on the route of the march, was also singled out and attacked.

Maya Pinder, the owner of the shop, said: “We’ve had to hear comments such as ‘burn the witches’, we’ve had salt thrown in our faces and at our shop, people were openly saying they were ‘cleansing Glastonbury of paganism’.

“It was as if we had returned to the dark ages. This is hugely damaging to Glastonbury … it is hard enough to trade in Glastonbury as it is, if you were to take away the pagan element it would be a dead town.” The Somerset town is known for having a large population of resident and visiting pagans.

The archdruid of Glastonbury, Dreow Bennett, said: “To call the behaviour of some of their members medieval would be an understatement. I personally witnessed the owner of of the Magick Box being confronted by one of their associates and being referred to as a bloody bitch and being told ‘you will burn in hell’.”

Father Kevin Knox-Lecky of St Mary’s church said that after meeting representatives of the pagan community he had decided not to invite Youth 2000 to the town again.

He said: “A family appeared who we don’t know, who were very destructive not only in the town and to the pagan community, but were also swearing at our parishioners as well.”

He said the majority of Catholics taking part in the procession had been well-behaved and respectful of the pagans.

The retreat was organised last week to mark the 467th anniversary of the beheading of the last abbot of Glastonbury Abbey, Richard Whiting, and fellow martyrs.

Youth 2000 describes itself as “an independent, international initiative that helps young adults aged 16-35 plug back into God at the heart of the Roman Catholic Church”.

It was set up 10 years ago by a disenchanted Catholic barrister who wanted a return to the traditional teachings of the church for young people.

Charlie Conner, the managing director of Youth 2000, said: “There were several incidents that happened that same weekend that were linked to people who had come to Glastonbury for the retreat. This was in direct contravention of the general spirit of Youth 2000 and its express instructions. The young man who was fined was not in fact registered on the retreat, although he did attempt to attend it.

“Youth 2000 does not condone or encourage this kind of behaviour from anyone. We fully agree that differences on matters of faith cannot and should not be resolved by any kind of harassment.”

A spokesman for Avon and Somerset police confirmed a youth had been arrested at Magick Box on suspicion of causing harassment, alarm or distress.

Two women were also given cautions and warned about their future conduct.

________

If Only… No One Expects The Spanish Inquisition

_________

Poetry: Rilke…

The Sonnets of Orpheus I

A tree ascended there. Oh pure transcendence!

Oh Orpheus sings! Oh tall tree in the ear!

And all grew hushed. But in that very silence

a new beginning, sign and change appeared.

Quiet creatures gathered from the clear

unhurried forest, out of lair and nest;

and so it must have been, their stealthiness

was not born out of cunning or of fear,

but just from hearing. Bellow, cry, and roar

seemed tiny in their hearts. And where before

there barely stood a hut to take this in,

a hiding place of deepest darkest yens,

and with an entryway whose doorposts trembled –

you built for them an auditory temple.

Rememberance

And you wait, keep waiting for that one thing

which would infinitely enrich your life:

the powerful, uniquely uncommon,

the awakening of dormant stones,

depths that would reveal you to yourself.

In the dusk you notice the book shelves

with their volumes in gold and in brown;

and you think of far lands you journeyed,

of pictures and of shimmering gowns

worn by women you conquered and lost.

And it comes to you all of a sudden:

That was it! And you arise, for you are

aware of a year in your distant past

with its fears and events and prayers.

The Sonnets of Orpheus XIII

Be ahead of all parting, as though it already were

behind you, like the winter that has just gone by.

For among these winters there is one so endlessly winter

that only by wintering through it all will your heart survive.

Be forever dead in Eurydice-more gladly arise

into the seamless life proclaimed in your song.

Here, in the realm of decline, among momentary days,

be the crystal cup that shattered even as it rang.

Be-and yet know the great void where all things begin,

the infinite source of your own most intense vibration,

so that, this once, you may give it your perfect assent.

To all that is used-up, and to all the muffled and dumb

creatures in the world’s full reserve, the unsayable sums,

joyfully add yourself, and cancel the count.

________

Fin de Siècle

(Edmond-Francois Aman-Jean – Hesiod Listening to the Inspiration of the Muse)

10,000

Ten thousand flowers in spring,

the moon in autumn,

a cool breeze in summer,

snow in winter.

If your mind isn’t clouded

by unnecessary things,

this is the best season of your life.

Wu-Men

_____________

Arcana – Le Serpent Rouge…

Visit their site here: Arcana Home Page…

Check out their free music section to get an idea of the sound that they produce. Quite interesting in Euro kinda way. They owe a debt to DCD, but seem to be gathering steam on their own.

I discovered them by accident, by running ‘Arcana’ into google. Never know where one word will take ya…

If you are travelling this holiday, take care, have a pleasant time, ‘kay?

Bright Blessings,

Gwyllm

—-

On The Menu:

The Links

Strange Kind Of Love

The Cow of Plenty

Poetry: Love Poems of Rumi

Art: Edmond-Francois Aman-Jean (French Artist/Fin de Siècle Period)

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The Links

Cosmonaut to hit golf ball in space

The Scottish Lord with the elixir of life

Teen creates nuclear fusion in basement

William Upski Wimsatt: Youth Vote Did it for Dems

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Strange Kind Of Love

____________

One Instant

One Instant is eternity;

eternity is the now.

When you see through this one instant,

you see through the one who sees.

Wu-Men

____________

(Edmond-Francois Aman-Jean – Girl With Peacock)

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The Great Way

The Great Way has no gate;

there are a thousand paths to it.

If you pass through the barrier,

you walk the universe alone.

Wu-Men

____________

The Cow of Plenty

Gobniu, the Smith, had the Cow of Plenty. She walked all over Ireland in a day’s grazing and gave milk to every one that came to her: there was no one hungry or sorrowful in Ireland in those days!

Balor of the Evil Eye set his heart on the Cow. He had the grasping hand that is never filled, and there was nothing good in his country. He sent the best man he had to steal the Cow of Plenty.

The man stole her, but as he was taking her away Gobniu saw him and let out a battle-roar that shook stars from the sky. The man made a leap into the darkness and got off. Gobniu had the Cow, but the Fomorian had the halter. Now, the luck of the world was in the halter, and wherever the halter was the Cow would follow it. Gobniu got little good of the Cow after that! He had to keep his eyes on her, morning, noon, and night, for fear she would go into Balor’s country. He had to tramp behind her when she took her day’s grazing all over Ireland, and the days seemed long to Gobniu the Wonder-Smith.

One day a young champion in a red clock fringed with gold came to him and stood outside his door and saluted him:

“O Wonder-Smith, O Gobniu! will you make a sword for me? It must be long, and keen-edged, and a death-biter–a sword for a champion. Will you make it, Gobniu? No Smith in Ireland can make a sword for champion-feats but yourself!”

“It’s little trouble I would have with the sword, young champion, but I must follow my Cow from morning till night. If once I took my eyes off her, she would go to Balor in the land of the Fomor.”

“If you make the sword for me I will follow the Cow from morning till night and never take my eyes off her once.”

“If you do that, Cian, son of Dian-Cecht, I will make the sword.”

It was agreed between them, and the Smith set to the making of the sword while Cian followed the Cow. She walked all over Ireland that day, and Cian was not sorry when she came at night to the house of Gobniu. There was light within, and some men stood at the door. They said to Cian:

“The Wonder-Smith has made the sword for you, and waits to put the tempering on it: he can’t do that till you go within and hold the sword hilt.”

It was a joy to Cian to hear this, and he ran in quickly.

“Where is the Cow? ” said the Smith.

“She is without,” said Cian; “my head to you if she is not!”

“She is not without,” said the Smith, “she is with Balor!” and he ran to the door. The Cow was gone!

“I have only my head to give you now, O Gobniu!”

“I will not take your head, Cian, son of DianCecht, but I will take another eric from you. Go now in search of the halter; it is with Balor in the land of the Fomorians. The road is hard to find that leads there and the dark waters are ill to cross, but do not turn back or leave off seeking till you get the halter of the Cow.”

I will not come back to Ireland,” said Cian, “without the halter of the Cow.”

Cian set out and he travelled and travelled till he came to the dark waters, and when he came to them he could find no boat to cross. He waited there for three days and nights searching for a boat, and then he saw a small poor-looking boat with an old man in it. Cian looked at the boat, but, although he was a good champion and had cleverness, he did not know that he was looking at the Ocean-Sweeper, the boat that could carry any one in a moment to whatever place they wished to be; and he did not know that the old man was the Tawny Mananaun, the Son of Lear, who rules all the oceans of the world.

“Old man,” said Cian, “will you row me across the waters to the land of Balor? “

“I will row you, young champion, if you swear to give me half of what you gain there.”

“I will share everything with you but the halter of Gobniu’s Cow.”

I will not ask for that,” said the boatman.

“Be it so,” said the other. They stepped into the boat, and in a moment they touched the land of the Fomor.

“You have helped me in need, old man,” said Cian. “I have a gold ring, and my cloak is rich–I pray you keep them both.”

“I will change cloaks,” said the old man, “but I will not take the ring.” He put his hand on Cian’s fingers. “I leave you a gift,” he said, “whatever lock you touch will open before you. He put his cloak on Cian’s shoulders. “It covers you as night covers the earth–beneath it you are safe, for no one can see you.”

The cloak fell about Cian in long folds; he knew there was magic in it and turned to look closely at the old man, but he could not see him and the boat was gone.

Cian was in a strange country, all cold, and desolate, and death-looking; he saw fierce warriors of the Fomor, but the cloak sheltered him and he reached the court of Balor without mishap.

“What seek you of me? ” said Balor.

“I would take service with you,” said Cian.

“What can you do?”

“Whatever the De Danaans can do,” said Cian. “I could make grass grow in this land, where grass never grew.”

Balor looked pleased when he heard that, for he had the greatest desire in the world for a garth of apple trees like the apple trees Mananaun had in the Island of Avilion, that were so beautiful people made songs about them.

“Can you make apple trees grow? ” said he to Cian.

“I can,” said Cian.

“Well,” said Balor, “make me a garth of apple trees like the garth Mananaun has; and when I see apples on the trees I will give you your own asking of reward.”

“I have only one reward to ask,” said Cian, “and I will ask for it at the beginning; it is the halter of Gobniu’s Cow.”

“I will give you that,” said Balor, “without deceit.”

Cian was glad when he made the bargain, and he began to work; he had his sufficiency of trouble over the grass, for every blade that grew for him in the morning was withered by Balor’s breath at night. After a while he had apple trees, and as he used to be minding them he often looked at a great white dun that was near. Warriors of the Fomorians were always guarding it, and one day he asked who it was lived there.

“Ethlinn, Balor’s daughter, lives there,” said the man he asked. “She is the most beautiful woman in the world, but no one may see her, and she is shut in the dun lest she should marry, for it is said that a son born of her will slay Balor.”

Cian kept thinking of this, and there was a wish on him to see the beautiful woman. He put the magic cloak on him and went to the dun. When he laid his hand on the door it opened, because of the enchantment on his fingers. He went in and found Balor’s daughter. She was sitting at a loom, weaving a cloth that had every colour in it, and singing as she wove. Cian stood awhile looking at her till she said:

“Who is here that I cannot see?”

Then he dropped the cloak. Balor’s daughter loved him when she saw him, and chose him for her man. He came to her many times after that, and they took oaths of faithfulness to one another. There was a child born to them, and he was so beautiful that whatever place he was in seemed to be full of sunshine. Ethlinn, his mother, called him Lugh, which means Light, but Cian, his father, used to call him the Sun-God; and both names stuck to him, but Lugh was the name he was best known by.

 Now Balor was watching the apple trees, and when he saw apples on them he brought the halter of Gobniu’s Cow to his daughter, and said: “Hide this, and when I am asked for it, it will be gone from me.”

Balor’s daughter took the halter, and a little afterwards Cian came to her with a branch of apples.

“The first apples for you!” he said.

She gave him the halter.

“Take it–and the child, and go away to the land you came from.”

“That is a hard saying!” said Cian.

“There is nothing else to do,” said she.

Cian took the child and the halter, and wrapped his cloak about him. He said farewell to Balor’s daughter and went till he came to the dark waters. A boat was there before him and the old man in it. Cian thought they were a short time in crossing.

“Do you remember our bargain? “said the old man.

“I do,” said Cian, “but I have nothing but the halter and this child–I will not make two halves of him.”

“I had your word on it!” said the old man.

“I will give you the child,” said Cian.

“You will never be sorry for it,” said the old man, “for I will foster him and bring him up like my own son.”

The boat touched the land of Ireland.

“Here is your cloak,” said Cian, “and take the child.”

Mananaun took the little child in his arms, and Cian put the cloak about him, and when he shook it out it had every colour of the sea in it and a sound like the waves when they break on a shore with the music of bells. The old man was beautiful and wonderful to look at, and Cian cried out to him:

“I know you now, Mananaun Mac Lear, and it was in a lucky hour I gave my son to you, for he will be brought up in Tir-nan-Oge, and will never know sorrow or defeat!”

Mananaun laughed and lifted the little Sun-God high up in his two hands.

“When you see him again, Cian, son of Dian-Cecht, he will be riding on my own white horse and no one will bar his way on land or sea. Now, take farewell of him, and may gladness and victory be with you!”

Mananaun stepped into the boat; it was shining with every colour of the rainbow as clear as crystal, and it went without oars or sails with the water curling round the sides of it and the little fishes of the sea swimming before and behind it.

Cian set his face towards the house of Gobniu, the Smith. He came to it, and he had the halter in his hand, and when he came the Cow was there before him and Gobniu came out to meet him.

“A welcome before you, young champion, and may everything you undertake have a happy ending!”

“The same wish to yourself!” said Cian, and gave him the halter. The Smith gave Cian the sword then, and there was gladness and friendship between them ever after.

__________

(Edmond-Francois Aman-Jean – Portrait of Thadee Caroline Jacquet)

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Love Poems: Rumi

Confused and Distraught

Again I am raging, I am in such a state by your soul that every

bond you bind, I break, by your soul.

I am like heaven, like the moon, like a candle by your glow; I am all

reason, all love, all soul, by your soul.

My joy is of your doing, my hangover of your thorn; whatever

side you turn your face, I turn mine, by your soul.

I spoke in error; it is not surprising to speak in error in this

state, for this moment I cannot tell cup from wine, by your soul.

I am that madman in bonds who binds the “divs”; I, the madman,

am a Solomon with the “divs”, by your soul.

Whatever form other than love raises up its head from my

heart, forthwith I drive it out of the court of my heart, by your soul.

Come, you who have departed, for the thing that departs

comes back; neither you are that, by my soul, nor I am that, by your soul.

Disbeliever, do not conceal disbelief in your soul, for I will recite

the secret of your destiny, by your soul.

Out of love of Sham-e Tabrizi, through wakefulness or

nightrising, like a spinning mote I am distraught, by your soul.

This is to Love

This is love: to fly to heaven, every moment to rend a hundred veils;

At first instance, to break away from breath –

first step, to renounce feet;

To disregard this world, to see only that which you yourself have seen I said, “Heart, congratulations on entering the circle of lovers,

“On gazing beyond the range of the eye,

on running into the alley of the breasts.”

Whence came this breath, O heart?

Whence came this throbbing, O heart?

Bird, speak the tongue of birds: I can heed your cipher!

The heart said, “I was in the factory whilst the home of water and clay was abaking.

“I was flying from the workshop whilst the workshop was being created.

“When I could no more resist, they dragged me; how shall I

tell the manner of that dragging?”

A New Rule

It is the rule with drunkards to fall upon each other,

to quarrel, become violent, and make a scene.

The lover is even worse than a drunkard.

I will tell you what love is: to enter a mine of gold.

And what is that gold?

The lover is a king above all kings,

unafraid of death, not at all interested in a golden crown.

The dervish has a pearl concealed under his patched cloak.

Why should he go begging door to door?

Last night that moon came along,

drunk, dropping clothes in the street.

“Get up,” I told my heart, “Give the soul a glass of wine.

The moment has come to join the nightingale in the garden,

to taste sugar with the soul-parrot.”

I have fallen, with my heart shattered –

where else but on your path? And I

broke your bowl, drunk, my idol, so drunk,

don’t let me be harmed, take my hand.

A new rule, a new law has been born:

break all the glasses and fall toward the glassblower.

_______

(Edmond-Francois Aman-Jean – Telling Secrets)

The Black and White Bits…

very brightly coloured, very irridescent…deep sheens and very highly reflective surfaces. Everything is machine-like and polished, and throbbing with energy – but that is not what immediately arrests my attention. What arrests my attention, is the fact that this space is…inhabited.

Terence McKenna (discussing DMT)

Dear Reader,

Reading the above reminded me of a wonderful 5meo-DMT report that I read yesterday… It makes one nostalgic for one of those wondrous moments that the allies can lend to you. This report dealt with an insufflated dosage, which does seem to be one of the ancient tried and true methods. The person in the report had a most favourable time, enjoyable enough to go back in to that sacred space a second time an hour or so later.. I have seen these miracle molecules change so many peoples lives to the positive…

Unfortunately, our ever present protectors, the DEA are out to make this and a variety of other Tryptamines illegal. For some reason, they feel people are not sovereign unto themselves. Why is it the government insists on playing nanny to everyone?

Have become submerged again in the works of Bill Nelson, famed British Guitarist/Full Time Occultist. Through the kindness of acquaintances, I am coming up to speed with his voluminous output. At one time I collected his works but fell out of touch with it all when we moved from L.A. and changed our living habits. It is nice to discover that his creative drive is still running at the maximum. Stay tuned when Radio Free EarthRites gets off the ground. (we are testing it daily give it a checking out!) We will feature some of Bill’s more recent works…

In case you haven’t noticed The Holidays Are Looming

Thanksgiving (a form of Harvest Home) in the US of A is fast approaching. Loads of people going multiple places. We are spending it with a host of friends, which is always a dear delight. Looking forward to some good laughs, food and conversation.

Much Love,

Gwyllm

___

On The Menu:

The Links

The Giver Should Be Thankful

Finding a Diamond on a Muddy Road

Poetry: The Buddhist Moment…

Art: Black &amp; White: Rick Griffin (pen and ink!)

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The Links:

This Passes For Journalism in Kentucky…

Edible cotton breakthrough may help feed the world

The real prehistoric religion of Malta?

Natural Wonders!

Who the Mona Lisa IS, within a shadow of a doubt..

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The Giver Should Be Thankful

While Seisetsu was the master of Engaku in Kamakura he required larger quarters, since those in which he was teaching were overcrowded. Umezu Seibei, a merchant of Edo, decided to donate five hundred pieces of gold called ryo toward the construction of a more commodious school. This money he brought to the teacher.

Seisetsu said: “All right. I will take it.”

Umezu gave Seisetsu the sack of gold, but he was dissatisfied with the attitude of the teacher. One might live a whole year on three ryo, and the merchant had not even been thanked for five hundred.

“In that sack are five hundred ryo,” hinted Umezu.

“You told me that before,” replied Seisetsu.

“Even if I am a wealthy merchant, five hundred ryo is a lot of money,” said Umezu.

“Do you want me to thank you for it?” asked Seisetsu.

“You ought to,” replied Uzemu.

Why should I?” inquired Seisetsu. “The giver should be thankful.”

Finding a Diamond on a Muddy Road

Gudo was the emperor’s teacher of his time. Nevertheless, he used to travel alone as a wandering mendicant. Once when he was on his way to Edo, the cultural and political center of the shogunate, he approached alittle village named Takenaka. It was evening and a heavy rain was falling. Gudo was thoroughly wet. His straw sandals were in pieces. At a farmhouse near the village he noticed four or five pairs of sandals in the window and decided to buy some dry ones.

The woman who offered him the sandals, seeing how wet he was, invited him in to remain for the night in her home. Gudo accepted, thanking her. He entered and recited a sutra before the family shrine. He was then introduced to the women’s mother, and to her children. Observing that theentire family was depressed, Gudo asked what was wrong.

“My husband is a gambler and a drunkard,” the housewife told him. “When he happens to win he drinks and becomes abusive. When he loses he borrows money from others. Sometimes when he becomes thoroughly drunk he does not come home at all. What can I do?”

“I will help him,” said Gudo. “Here is some money. Get me a gallon of fine wine and something good to eat. Then you may retire. I will meditate before the shrine.”

When the man of the house returned about midnight, quite drunk, he bellowed: “Hey, wife, I am home. Have you something for me to eat?”

“I have something for you,” said Gudo. “I happened to be caught in the rain and your wife kindly asked me to remain here for the night. In return I have bought some wine and fish, so you might as well have them.”

The man was delighted. He drank the wine at once and laid himself down on the floor. Gudo sat in meditation beside him.

In the morning when the husband awoke he had forgotten about the previous night. “Who are you? Where do you come from?” he asked Gudo, who was still meditating.

“I am Gudo of Kyoto and I am going on to Edo,” replied the Zen master.

The man was utterly ashamed. He apologized profusely to the teacher of his emperor.

Gudo smiled. “Everything in this life is impermanent,” he explained.”Life is very brief. If you keep on gambling and drinking, you will have no time left to accomplish anything else, and you will cause your family to suffer too.”

The perception of the husband awoke as if from a dream. “You are right,” he declared. “How can I ever repay you for this wonderful teaching! Let me see you off and carry your things a little way.”

“If you wish,” assented Gudo.

The two started out. After they had gone three miles Gudo told him to return. “Just another five miles,” he begged Gudo. They continued on.

“You may return now,” suggested Gudo.

“After another ten miles,” the man replied.

“Return now,” said Gudo, when the ten miles had been passed.

“I am going to follow you all the rest of my life,” declared the man.

Modern Zen teachings in Japan spring from the lineage of a famous master who was the successor of Gudo. His name was Mu-nan, the man who never turned back.

________

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Poetry: The Buddhist Moment…(or non-moment as the case may be)

Jnanachandra – Princess Moon

Long ago in an age before which

there was nothing else,

the Victorious One, the Tathagata Dundubhisvara

came into existence and was known as the Light

of the Various Worlds.

The Princess “Moon of Wisdom”

had the highest respect for his teaching,

and for ten million, one hundred thousand years,

made offerings to this Enlightened One,

to his attendant Sravakas,

and to countless members of the Sangha of Bodhisattvas.

The offerings she prepared each day

were in value comparable to all the precious things

which filled a distance of twelve yojanas

in each of the ten directions,

leaving no intermediate spaces unfilled.

Finally after all this

she awoke to the first concepts of Bodhi-Mind.

At that time some monks said to her:

“It is as a result of these,

your roots of virtuous actions,

that you have come into being in this female form.

If you pray that your deeds accord with the teachings,

then indeed on that account you will change your form

to that of a man, as is befitting.”

After much discourse she finally replied,

“In this life there is no such distinction

as “male” and “female,”

neither of “self-identity,”

a “person”

nor any perception,

and therefore attachment to ideas

of “male” and “female”

is quite worthless.

The weak-minded are always deluded by this.”

And so she vowed:

“There are many who wish to gain enlightenment

in a man’s form,

and there are but few who wish to work

for the welfare of living beings

in a female form.

Therefore may I, in a female body,

work for the welfare of beings

right until Samsara has been emptied.”

– by Tibetan Lama Taranatha (b 1573 CE)

(Jnanachandra was an early name for Tara – A Buddhist Deity)

—-

Enlightenment – Huang Po

When practitioners of Zen fail to transcend

the world of their senses and thoughts,

all they do has no value.

Yet, when senses and thoughts are obliterated

all the roads to universal mind are blocked

and there is no entrance.

The primal mind has to be recognised along with the senses and thoughts.

It neither belongs to them nor is independent of them.

Don’t build your understanding on your senses and thoughts,

yet don’t look for the mind separate from your senses and thoughts.

Don’t attempt to grasp Reality by pushing away your senses

and thoughts.

Unobstructed freedom is to be neither attached not detached.

This is enlightenment.

Endless Ages – Bodhidharma

Through endless ages, the mind has never changed

It has not lived or died, come or gone, gained or lost.

It isn’t pure or tainted, good or bad, past or future.

true or false, male or female. It isn’t reserved for

monks or lay people, elders to youths, masters or

idiots, the enlightened or unenlightened.

It isn’t bound by cause and effect and doesn’t

struggle for liberation. Like space, it has no form.

You can’t own it and you can’t lose it. Mountains.

rivers or walls can’t impede it. But this mind is

ineffable and difficult to experience. It is not the

mind of the senses. So many are looking for this

mind, yet it already animates their bodies.

It is theirs, yet they don’t realize it.

_______

Cities in Dust

My friend Mike H. stopped by and dropped of a copy of Graham Hancocks’ “Supernatural” for me to check out.

Really enjoying the read. He heads right in with a tale of Iboga, and then on to Pech Merle. He touches on some great subjects. Highly Recommended. I will have a review of sorts when I am done. Funny how books drop into your life at the right moment.

I once had a book jump off of the shelf, “The White Goddess” by Robert Graves. Walked into a bookshop in Santa Monica, and walked towards some shelves. As I went to reach for a poetry book, The White Goddess leapt off a higher shelf into my hands… I took the hint.

Absinthe Decadent… Combining Champagne with Absinthe. A successful experiment on Saturday night with Tomas C, Paulo, &amp; Paul R, Mary and yours truly. Quite tasty! Recommended. See the recipe on Saturdays’ entry…

On The Menu

Cities In The Dust

The Quotes

The Links

Vision Quest / Shamanism vs. capitalism: the politics of ayahuasca

Poetry: Nibbles

Art: Pablo Amaringo

Have a good week!

Gwyllm

___________

A short visit down Nostalgia Lane…

Cities in Dust – Siouxsie and The Banshees

Water was running; children were running

You were running out of time

Under the mountain, a golden fountain

Were you praying at the Lares shrine?

But ohh oh your city lies in dust, my friend

ohh oh your city lies in dust, my friend

We found you hiding, we found you lying

Choking on the dirt and sand

Your former glories and all the stories

Dragged and washed with eager hands

But ohh oh your city lies in dust, my friend

ohh oh your city lies in dust, my friend

your city lies in dust

Water was running; children were running

We found you hiding, we found you lying

Water was running; children were running

We found you hiding, we found you lying

your city lies in dust

ohh oh your city lies in dust, my friend

Hot and burning in your nostrils

Pouring down your gaping mouth

Your molten bodies blanket of cinders

Caught in the throes …….

Ohh oh your city lies in dust, my friend

Ohh oh your city lies in dust, my friend

Ohh oh your city lies in dust, my friend

Ohh oh your city lies in dust, my friend

Your city lies in dust

__________

The Quotes:

“It is only possible to live happily ever after on a day-to-day basis.”

“I have come to the conclusion that politics are too serious a matter to be left to the politicians.”

“How much easier it is to be critical than to be correct.”

“A sense of humor is part of the art of leadership, of getting along with people, of getting things done.”

“Reality is the leading cause of stress amongst those in touch with it.”

“I just need enough to tide me over until I need more.”

“I’m kind of jealous of the life I’m supposedly leading.”

“Every increased possession loads us with new weariness.”

“If you hate a person, you hate something in him that is part of yourself. What isn’t part of ourselves doesn’t disturb us.”

“Quotation, n: The act of repeating erroneously the words of another.”

___________

The Links:

Is There A Dragon In That Sausage Mr.?

In Certain Circles, Two Is a Crowd

Qi – the energy of life

Where Were You Before The Tree of Life? Volume 1

Apparent Voice Of Dead Woman Heard On Audiotape

____________

Vision Quest / Shamanism vs. capitalism: the politics of ayahuasca

by Martin A. Lee

WANDER long enough through the bustling passageways of any crowded village marketplace in the northwest Amazon and you’ll come upon herbalist stands with dried plants, hanging animal parts, and lots of bottled medicines. Among the local offerings you’ll inevitably find “ayahuasca,” a fearsome, foul-tasting, jungle brew sold by the liter.

Pronounced “ah-yah-waska,” the word is from the Quechua language; it means “vine of the soul,” “vine of the dead,” or “the vision vine.” Known by various names among 72 native ayahuasca-ingesting cultures in Peru, Colombia, and Ecuador, this legendary, industrial-strength hallucinogen is used by curanderos, or witch doctors, to heal the sick and communicate with spirits. Many rainforest shamans simply refer to ayahuasca as el remedio, “the remedy.”

Revered by indigenous people as a sacred medicine, a master cure for all diseases, it is without a doubt the most celebrated hallucinogenic plant concoction of the Amazon. But it’s also under threat from both anti-narcotics agencies and corporations that want to patent it and corner the market on its use.

Plant Teachers

Long ago, South American Indian medicine men and medicine women became adept at manipulating an array of ingredients that were mixed and boiled into ayahuasca, or “yagé,” as it is often called. An elaborate set of rituals governed every step of the process, from gathering leaves, roots, and bark to cooking and administering the intoxicant.

Ayahuasca is unique in that its powerful psychopharmacological effect is dependent on a synergistic combination of active alkaloids from at least two plants–the Banisteriopsis caapi vine containing the crucial harmala alkaloids, along with the leafy plant Psychotria viridis or some other hallucinogenic admixture that contains dimethyltryptamine (DMT) alkaloids.

Most curious is the fact that when taken orally, DMT is metabolized and deactivated by a particular gastric enzyme. But certain chemicals in the yagé vine counter the action of this stomach enzyme, thereby allowing the DMT to circulate through the bloodstream and into the brain, where it triggers intense visions and supernatural experiences.

Contemporary researchers marvel at what chemist J. C. Callaway describes as “one of the most sophisticated drug delivery systems in existence.” Just how the Amazon Indians managed to figure out this amazing bit of synergistic alchemy is one of the many mysteries of yagé.

The ayahuasqueros, the native healers who use yagé, will tell you that their knowledge comes directly from “the plant teachers” themselves. Hallucinogenic botanicals are viewed as the embodiments of intelligent beings who become visible only in special states of consciousness and who function as spirit guides and sources of healing power and knowledge.

According to indigenous folklore, ayahuasca is the fount of all understanding, the ultimate medium that reveals the mythological origins of life. To drink yagé, anthropologist Gerardo Reichel-Dolmatoff once wrote, is to return to the cosmic uterus, the primordial womb of existence, “where the individual ‘sees’ the tribal divinities, the creation of the universe and humanity, the first couple, the creation of the animals, and the establishment of the social order.”

The Great Cleansing

Ayahuasca was never used casually or for recreational purposes in traditional societies. Only a ritually clean person who maintained a strict dietary regimen (low on spices, sugars, and animal fat) for several weeks or months was deemed ready to partake of the experience. Shamanic initiation rites entailed a lengthy period of preparation, which included social isolation and sexual abstinence, before novices got to ingest yagé with the curandero.

A connoisseur of the chemically induced trance state, the curandero provides guidance to those who wish to embark upon a “vision quest.” But rainforest shamans typically “resist the heroic mold into which current Western image-making would pour them,” says anthropologist Michael Taussig. Instead, they often exude a bawdy vitality and a funny, unpretentious, down-to-earth manner.

More of a trickster than a guru or saint, the curandero is unquestionably the master of ceremonies, the key figure in the ayahuasca drama. After nightfall, the bitter brew is passed around a circle from mouth to mouth, and the shaman starts to sing about the visions they will see. Listening to his chant, the novices feel some numbness on their lips and warmth in their guts.

A vertiginous surge of energy envelops them. And then all hell breaks loose: retching, vomiting, diarrhea–an unstoppable high colonic that penetrates the innards, sweeping through the intestinal coils like liquid Drano of the soul, cleansing the body of parasites, emotional blockages, long-held resentments. It is for good reason that Amazonian natives refer to la purga when speaking of yagé.

“One cannot help being impressed by the remarkable health-enhancing effects attributed to the purging action of the vine,” writes Sonoma-based psychologist Ralph Metzner, editor of Ayahuasca, an anthology of scholarly and first-person accounts of the yagé experience. Metzner notes that there have been anecdotal reports of the complete remission of some cancers after one or two ayahuasca sessions. The rejuvenating impact of la purga would help explain the exceptional health of the ayahuasqueros, even those of advanced ages.

“Space/Time Travel”

After the unavoidable episode of purging, the senses liven up and the initiate experiences a kind of “magnetic release from the world,” as Wade Davis, author and explorer in residence with the National Geographic Society, puts it. This is followed by an onslaught of spectacular visions, a swirling pandemonium of kaleidoscopic imagery that changes faster than the speed of thought.

While under the influence of ayahuasca, it is not uncommon for people to feel as though they have been lifted out of their bodies and catapulted into a strange, aerial excursion. During this voyage to far-off realms, they see gorgeous vistas and enchanted landscapes that suddenly give way to harrowing encounters with fierce jaguars, huge iridescent snakes, and other predatory beasts intent on devouring the novice.

William Burroughs described the sensation of long-distance flying when he took ayahuasca during an expedition in South America in 1953. “Yagé is space time travel,” he wrote in a letter to Allen Ginsberg. “The blood and substance of many races, Negro, Polynesian, Mountain Mongol, Desert Nomad, Polyglot Near East, Indian–new races as yet unconceived and unborn, combinations not yet realized pass through your body. Migrations, incredible journeys through deserts and jungles and mountains . . . A place where the unknown past and the emergent future meet in a vibrating soundless hum.”

It is not known why the visions provoked by ayahuasca often involve Amazon jungle animals, even when people from other continents swallow the acrid tonic. Stories of anacondas the length of rivers and electric eels that light up the night sky are classical elements of the yagé experience. Heinz Kusel, a trader living among the Chama natives of northeastern Peru in the late 1940s, recounted how an Indian once told him that whenever he drank ayahuasca, he had such beautiful visions that he “put his hands over his eyes for fear that someone might steal them.”

Drug Wars in the New World

Indeed, there was a time when people did try to steal the visions. Ever since the European invaders came to the New World more than 500 years ago, they scorned and demonized ayahuasca and other hallucinogenic substances that were employed by native peoples in their healing rituals.

Western knowledge of yagé ceremonies was first recorded in the 17th century by Jesuit missionaries who condemned the use of “diabolical potions” prepared from jungle vines. The ruthless attempt to eradicate such practices among the colonized inhabitants of the Americas was part of an imperialist effort to impose a new social order that stigmatized the ayahuasca experience as a form of devil worship or possession by evil spirits. But the ingestion of yagé for religious and medicinal purposes continued, despite the genocidal campaigns of the conquistadors.

It wasn’t until the 1930s that Richard Evans Schultes, director of Harvard University’s Botanical Museum, provided a scientific analysis of the complex ethnobotany of yagé and many other psychoactive plants in the Amazon region. By this time, the shamanic use of ayahuasca had spread from remote jungle areas to South American urban centers, where mestizo curanderos added a Christian gloss to archaic Indian ceremonies. Several Brazilian churches started to administer ayahuasca as a sacrament in a syncretic fusion of Catholicism and shamanism.

The two largest of these church movements–Santo Daime and União de Vegetal–utilized yagé in their religious services without interference by the Brazilian government until the mid-1980s, when U.S. officials pressured Brazil’s Federal Council on Narcotics to put the Banisteriopsis caapi vine on a list of controlled substances. The ayahuasca churches protested, and a government committee was appointed to investigate the matter. After examining the churches’ use of yagé and testing it on themselves, the members of this committee recommended that the ban on ayahuasca be lifted.

The Brazilian government acted upon this recommendation and legalized the sacramental use of yagé in 1987, much to the dismay of the U.S. Embassy.

Resurgent Shamanism

The revival of shamanic rituals found a fertile ground, particularly in areas where wealthy plantation owners and multinational corporations displaced peasants from the land. For these poor and desperate people, ayahuasca was a gift that helped them cope with the expansion of the market economy into the frontier. As their subsistence society unraveled, so, too, did their sense of sanity and well-being.

Consequently, a growing number of mentally ill individuals and uprooted wage laborers sought out curanderos, who were forced into a new role. In addition to curing the sick and communicating with the spirit world, many witch doctors began using ayahuasca to mediate class conflict. As one Putumayo medicine man told Michael Taussig, “I have been teaching people revolution through my work with plants.”

The more big business encroached upon native turf, the greater the resurgence of shamanism. And in another ironic twist of globalization, the sacred beverage of the Amazon made its way to Europe and the United States, sending law enforcement into a tizzy.

The Santo Daime religion has taken root in Hawaii and the Bay Area, where yagé sessions are held in secret. This ayahuasca church also has branches in several other countries, including Great Britain, Belgium, France, Germany, Spain, the Netherlands, the Czech Republic, and Japan.

In October 1999, successive police raids targeted Santo Daime members in the Netherlands, France, and Germany. The crackdown prompted church representatives throughout Europe to mobilize. They are seeking official recognition of their religion, and they want the sacramental use of ayahuasca to be legalized.

Predictably, U.S. narcotics control officials are opposed to ending the prohibition against yagé, despite Peruvian medical studies that indicate ayahuasca can be an effective treatment for cocaine addiction. The fact that yagé tastes so awful–to the point where some people can’t even bring themselves to swallow it–provides an additional safeguard against those who might use it in a cavalier fashion.

Who Owns Yagé?

The U.S. pharmaceutical industry has also taken an interest in ayahuasca. Loren Miller of the International Plant Medicine Corporation received a sample of the yagé vine from a tribal elder in Ecuador. In 1986, Miller obtained a U.S. patent for a specific type of Banisteriopsis caapi with the hope of profiting from the plant’s medicinal properties. The patent, which gave Miller’s company exclusive rights in the United States to breed and sell a new variety of the plant, is due to expire in 2003.

Upon learning what had transpired, the Ecuador-based Coordinating Committee of Native Organizations of the Amazon Basin (COICA) accused Miller of committing “an offense against indigenous peoples” by patenting a sacred plant for his own benefit. “Commercializing an ingredient of the religious ceremonies and of healing for our people is a real affront for the over four hundred cultures that populate the Amazon basin,” declared COICA General Coordinator Antonio Jacanamijoy. COICA proclaimed that Miller and his company were unwelcome in indigenous territories. The State Department considered this warning a death threat against Miller and interceded on his behalf.

The controversy over ayahuasca spilled into the diplomatic arena when the Ecuadorian government refused to sign a bilateral agreement on intellectual property rights with the United States in 1996. Washington countered by threatening Ecuador with economic sanctions. Thus far, the U.S. Senate has refused to ratify the United Nations Convention on Biological Diversity that recognizes the property rights of native people. More than 100 countries have signed this treaty, including Ecuador.

While multinational corporations seek to exploit the natural treasures of the Amazon, the destruction of the rainforest continues at an accelerated pace and indigenous ways of life are being threatened. “I feel a great sorrow when trees are burned, when the forest is destroyed,” explained Peruvian shaman and painter Pablo Cesar Amaringo, co-author of Ayahuasca Visions. “I feel sorrow because I know that human beings are doing something very wrong. When one takes ayahuasca, one can sometimes hear how the trees cry when they are going to be cut down. They know beforehand, and they cry. And the spirits have to go to other places, because their physical part, their house, is destroyed.”

——————————————————————————–

Martin A. Lee is the author of ‘The Beast Reawakens’ and ‘Acid Dreams: The CIA, LSD, and the Sixties Rebellion.’ He can be reached at martinalee117@yahoo.com.

——————————————————————————–

Addendum

In an earlier version of this article, Martin Lee wrote that Loren Miller of the International Plant Medicine Corporation “had pulled out a yagé plant from the garden of an Ecuadorian family without asking permission, hurried back to the United States with the vine, and then applied to the U.S. Patent and Trademark Office.” This statement, which was based on previously published sources, is incorrect. Mr. Miller was given a sample of the yagé vine in 1974 by a tribal leader in the Ecuadoran Amazon. In 1981 he applied for a patent on a particular variety of Banisteriopsis caapi. Mr. Lee erred in stating that Miller’s patent was denied by the U.S. Patent and Trademark Office. The patent was granted by the U.S. Patent and Trademark Office (PTO) in 1986, but was challenged in 1999 by the Washington-based Center for International Environmental Law on behalf of COICA. This triggered a see-saw legal battle that culminated in a decision by the PTO to confirm Miller’s patent on January 26, 2001. Mr. Miller maintains that the International Plant Medicine Corporation, which engages in pharmaceutical research, has never commercialized or profited from the yagé vine or the patent. He states that “this patent has been sitting harmlessly in a drawer gathering dust, and that it does not affect the natives’ use of their plants in any way, shape or form.” Mr. Lee apologizes to Mr. Miller and his company for any errors in the original version of this article and regrets any problems that this may have caused.

____________

Poetry: Nibbles….

SHAMAN SONG – Uvavnuk

The great sea has set me in motion,

Set me adrift,

And I move as a weed in the river.

The arch of sky

And mightiness of storms

Encompass and stir me,

And I am left

Trembling with joy.

The Shulammite (Song 5:2-6 of The Song Of Songs)

I was asleep but my heart stayed awake.

Listen!

My lover knocking:

“Open, my sister, my friend,

My dove, my perfect one!

My hair is wet, drenched

with the dew of the night.”

“But I have taken off my clothes,

How can I dress again?

I have bathed my feet,

Must I dirty them?”

My love reached in for the latch

And my heart

Beat wild.

I rose to open to my love,

My fingers wet with myrrh,

Sweet flowing myrrh

On the doorbolt.

I opened to my love

But he had slipped away.

How I wanted him when he spoke! . . .

Sabina Lampadius

As a symbol

of sacred mysteries,

I Sabina,

daughter of Lampadius

and so of an honorable person,

here erected

to Attis and Rea

an altar forever.

Deo’s orgies

and the terrifying

Hekate nights

I experienced.

From The Tempest – William Shakespeare

Be cheerful, sir:

Our revels now are ended. These our actors,

As I foretold you, were all spirits and

Are melted into air, into thin air:

And, like the baseless fabric of this vision,

The cloud-capp’d towers, the gorgeous palaces,

The solemn temples, the great globe itself

Yea, all which it inherit, shall dissolve

And, like this insubstantial pageant faded,

Leave not a rack behind. We are such stuff

As dreams are made on, and our little life

Is rounded with a sleep.

Old Pond – Basho

Old pond,

frog jumps in — splash.

Absinthe Afternoon

“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 it disperse to nought.”

— William Shakespeare —

On The Menu:

Preparing Absinthe…

Absinthe Decadent…

Absinthe Quotations

Absinthe Poetry

Absinthe Posters from The Fin de siècle

A Saturday Edition… I must get everything done now, so I can relax, watch the sun go down and have a Drink!

Celebrate the Beauty…!

Cheers,

Gwyllm

_______

Preparing Absinthe…

________

Absinthe Decadent:

Instead of ice water, champagne can be used as the mixer (the slightly decadent option!). In Italy, Franciacorta or Prosecco are often used instead of champagne.

_________

Absinthe Quotations

“After the first glass, you see things as you wish they were.

After the second, you see things as they are not.

Finally, you see things as they really are,

which is the most horrible thing in the world.”

Oscar Wilde

“Let me be mad…

mad with the madness

of Absinthe, the wildest, most

luxurious madness in the world.”

Marie Corelli

“Art is the soul of life and the Old Absinthe House

is heart and soul of the old quarter of New Orleans.”

Aleister Crowley

_____________

_________

Poetry: Absinthe

Absinthe – Glenn MacDonough

I will free you first from burning thirst

That is born of a night of the bowl,

Like a sun ’twill rise through the inky skies

That so heavily hang o’er your souls.

At the first cool sip on your fevered lip

You determine to live through the day,

Life’s again worth while as with a dawning smile

You imbibe your absinthe frappé.

Get Drunk! – by Charles-Pierre Baudelaire

One should always be drunk. That’s all that matters;

that’s our one imperative need. So as not to feel Time’s

horrible burden one which breaks your shoulders and bows

you down, you must get drunk without cease.

But with what?

With wine, poetry, or virtue

as you choose.

But get drunk.

And if, at some time, on steps of a palace,

in the green grass of a ditch,

in the bleak solitude of your room,

you are waking and the drunkenness has already abated,

ask the wind, the wave, the stars, the clock,

all that which flees,

all that which groans,

all that which rolls,

all that which sings,

all that which speaks,

ask them, what time it is;

and the wind, the wave, the stars, the birds, and the clock,

they will all reply:

“It is time to get drunk!

So that you may not be the martyred slaves of Time,

get drunk, get drunk,

and never pause for rest!

With wine, poetry, or virtue,

as you choose!”

Even When She Walks…” – by Charles-Pierre Baudelaire

Even when she walks she seems to dance!

Her garments writhe and glisten like long snakes

obedient to the rhythm of the wands

by which a fakir wakens them to grace.

Like both the desert and the desert sky

insensible to human suffering,

and like the ocean’s endless labyrinth

she shows her body with indifference.

Precious minerals are her polished eyes,

and in her strange symbolic nature

angel and sphinx unite,

where diamonds, gold, and steel dissolve into one light,

shining forever, useless as a star,

the sterile woman’s icy majesty.

Five o’clock Absinthe – By Raoul Ponchon

When sundown spreads its hyacinth veil

Over Rastaquapolis

It’s surely time for an absinthe

Don’t you think, my son?

It’s especially in summer, when thirst wears you down

– Like a hundred Dreyfus gossips –

That it’s fitting to seek a fresh terrace

Along the boulevards

Where one finds the best absinthe

That of the sons of Pernod

Forget the rest! They’re like a sharp by Gounod:

mere illusion.

I say along the boulevards, and not in Rome,

Nor at the home of the Bonivards;

To be an absinthier is not to be any less a man.

And on our boulevards

One sees pass the sweetest creatures

With the gentlest manners:

You’re drinking, they rouse your nature,

They are exquisite… but let it pass.

You have your absinthe, it’s all about preparation

This is not, believe me,

As the cynics think, a small matter

Banal and without emotion

The heart should not be elsewhere

For the moment at least.

Absinthe wants first, beautiful ice water

The gods are my witness!

Tepid water, none of that: Jupiter condemns it.

Yourself, what say you?

Might as well, my faith, drink donkey piss

Or enema broth

And don’t come on like a German,

And scare her,

With your carafe; she would think, poor dear!

That you want to drown her.

Always rouse her from the first drop …

Like so … and so … very gently

Then behold her quiver, all vibrant

With an innocent smile;

Water must be for her like dew,

You must be certain about that:

Awaken the juices of which she is made

Only little by little.

Such as a young wife hesitates, startled

When, on her wedding night,

Her husband brusquely invades her bed

Thinking only of himself…

But wait: your absinthe has bloomed in the meantime,

See how she flowers,

Iridescent, passing through every shade of the opal

With a rare spirit.

You may sniff now, she is made;

And the beloved liquor

In the same instant brings joy to your head

And indulgence to your heart …

Sonnet de l’Absinthe – by Raoul Ponchon

Absinthe, oh my lively liquor

It seems, when I drink you,

I inhale the young forest soul

During the beautiful green season.

Your perfume disconcerts me

Aand in your opalescence,

I see the heavens of yore

Aas through an open gate.

What matter, O refuge of the damned,

That you a vain paradise be,

If you appease my need;

And if, before I enter the gate,

You make me put up with life,

By accustoming me with death

____________

Pacific Vibrations…

On The Music Box: Patti Smith – “Ghandi” (From the album “Trampin”)

On the Menu:

Big Sur and the Oranges of Hieronymus Bosch

The Links

Inside a cave in a narrow canyon near Tassajara…

Stories of Our First Arrivals

Poetry: Robinson Jeffers

Art: Rick Griffin

(more of his works coming soon… Rick was a major influence on my paintings…)

___________

Big Sur and the Oranges of Hieronymus Bosch

Some of my thoughts on my times in Big Sur… (apologies to Henry!)

“The one thing about this universe of ours which intrigues me, which makes me realize that it is divine and beyond all knowing, is that it lends itself so easily to any and all interpretations.”

© Henry Miller, Big Sur and the Oranges of Hieronymus Bosch

So years ago back in the winter of 67-68, I fled the Haight, trailing a string of encounters with the authorities, a semi-shattered psyche from too much too soon, utopian yearnings collapsing under the weight of media and social assualts… Yet at the same time, there was an emerging fire that one would call a spiritual drive. Arriving in Lime Kiln Creek, I found community where food and drink were shared, and I received wonderful gifts that sustain me to this day. I discovered Wizards living along the shore and in the canyons. Wise beyond my then meager years.

Every weekend, the crowds from the Haight and other parts of the Bay Area would descend on us. Camp fires would spring up the canyon, song and dance. All would collapse away on Sunday night… and the stars and mist would again appear…

It was the perfect antedote to the life I had lived previously. Many of the dwellers and wanderers on that part of the coast had been there since the 50′s, some had lived their whole lives in the area. I discovered that the Esselen Indians had buried their dead at the juncture of the creek running into the Pacific after an event one night where 5 or so of us around a fire saw a spirit of one of the ancient ones walk out of the ocean and up the trail by the stream, hesitating at our fire and walking on up the canyon…

In my mind and heart Big Sur will always be… a place of deep, deep earth &amp; sea magick…

I cannot adequately describe the beauty of Big Sur or the Western Shore that kisses the Pacific, it would take too long, and others have certainly done it better… but in my heart of hearts there are crafted epics telling of all I have known and seen on this edge of pure delight.

There is the ocean and the mountains tumbling together in sweet embrace… that wonderous joy of chaos and beauty… Big Sur awoke in me longings for the wild that still thrum through me to this day. From her foggy mornings to star pierced nights with my ramblings from the shores up through her canyons to her heights…

For years when I drove up and down California, I never took IS5 or 101… Highway 1 or nothing. Adding days on the trip from LA to Mt. Shasta, I would find myself drawn back camping by the shore. I would be refreshed, renewed and blessed for days, weeks after.

So years later, I sat reading “Big Sur and the Oranges of Hieronymus Bosch”, this work of Henry’s brought smiles and such deep longings to my heart. It was often a point of discussion with my friend Michael. We sometimes read passages to each other after a few drinks or a bit of hash in LA late at night. I had a different fire burning then, chasing spirits that led me to other worlds and other joys…

20 years on, I brought Mary to the Big Sur Inn for a weeks stay. A sweet, sweet memory!

Tripping together by the Little Sur River… drinks on the veranda with the racoons prowling around for treats, up to the Henry Miller Library, Emil White kissing Mary’s hand and telling her she was like a flower.

We had driven up from Los Angeles in our 1966 Ford Anglia that we had shipped over from the UK… a slow winding trip, 55-60 miles an hour (tops it seemed) up, up up the coast.

She was touched by the beauty and the magick, confirming for me that I wasn’t mistaken about the spell of it all…

Hopefully, more soon about these times.

___________

The Links:

Humans almost identical to Neanderthals

Plan to create human-cow embryos

Stone Age Twins Discovered Buried Under Mammoth’s Shoulder Blade

Myth Debunking &amp; Storage:LSD Purity

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Inside a cave in a narrow canyon near Tassajara

The vault of rock is painted with hands,

A multitude of hands in the twilight, a cloud of men’s palms, no more,

No other picture. There’s no one to say

Whether the brown shy quiet people who are dead intended

Religion or magic, or made their tracings

In the idleness of art; but over the division of years these careful

Signs-manual are now like a sealed message

Saying: “Look: we also were human; we had hands, not paws. All hail

You people with cleverer hands, our supplanters

In the beautiful country: enjoy her a season, her beauty, and come down

And be supplanted; for you also are human.”

— Robinson Jeffers (1887-1962

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Stories of Our First Arrivals

by Chris Loren

After matins at the hermitage I carry toast and tea down to a secret perch I know, through the brush and beneath sprawling live oak, to watch the coast and idle in the morning sun. I think of Jaime de Angulo’s character Esteban Berenda, who fled the Portolá expedition in 1769 for these mountains, married an Esselen woman, and when she died would sit out against the wall of his cabin and doze in the sun as I do now. He would dream of the Spanish galleons that would drift by each year on their way to Acapulco, carrying porcelain and spices and silk above all, to be offered in return for the silver they would carry back across the Pacific to Manila.

I come here again and again to this spot where the Pacific stretches out before me just as dreamily, and where any writing upon it is as delible as a voyage, since in the end she always takes all things back; Chinese coins, the mast of a forgotten junk, olivella shells, fishing baskets, the rumor of five Buddhist monks who walked this shore fifteen hundred years ago — a text I love, since so few know it.

We love myths of our origins. They help to locate us in the world. By telling us who we were, they tell us what we might become. On one hand creation stories, and on the other, allied with them, but not identical, are the stories of our first arrivals. Lovers know by heart the story of the moment they first met, and each of us who love this coast can tell the story of how, in one way or another, we first came here, too. Not a bad evening would be spent around a campfire in the backcountry, sharing those stories. Every poet has them. Robinson Jeffers tells his in the form of his first trip down the old coast road with Una in Corbett Grimes’ mail stage in December 1914. Jaime de Angulo describes riding on horseback below Post’s with Roche Castro around Christmas in 1915, where the coast trail becomes so narrow and dizzyingly steep, a thousand foot sheer drop to the Pacific, that de Angulo had to dismount, steady himself, and stand in awe.

These myths of creation and the stories of our first arrivals here: the first exist in a dateless, cyclic, mythopoetic time. The latter, by definition, begin with a date since they mark the first moment in a personal history, the arrival of a discrete “I” upon this shore. We find the fragments of creation stories in all the first peoples of this coast, the Rumsen and Esselens and Salinans and Chumash. In fact, the evidence points to a vast, integrated, epic culture wheel of myth so that what remains to us as fragments only appears so because our own recovery and understanding has become fragmentary itself. But to my incomplete understanding, there aren’t stories among these fragments that depict the arrival of the first people here. Perhaps someone can enlighten us otherwise, someone like Joe Freeman working with the earliest Salinan stories. But so far the origin stories all seem to be about how the human being was created anew in this very place after the flood, when eagle and coyote – with perhaps hummingbird or kingfisher – perched on a height somewhere like Pico Blanco and succeeded in riddling out the complexity of human existence once again.

For arrival stories we have had to wait for the Europeans. Juan Rodríquez Cabrillo made the first European voyage along the coast in 1542, then Sebastián Vizcaíno landed in Monterey Bay for three days in 1602. And perhaps most consequential of all, the Portolá land expedition of 1769, when history walked up this coast in the apparently meager form of a few Spanish officers, two Franciscans, a group of Catalan volunteers, leather-jacketed soldiers from New Spain, and neophyte indios from Baja California. Together they stood for an historical consciousness, a scientific mind in the form of engineering and cartography, a written script that appeared in four separate journals, and the story of a personal salvation and a personal aggrandisement, the cross and sword together. And meager as they might be, they would be enough.

But that alone should’ve been enough to warn us from the easy myth of a western movement, as if we could ever have had more in common with the eastern seaboard than we do with the vast and imponderable Pacific stretching beyond us like a dream towards the western islands of the dead and then beyond even them, the only western movement of any last import, the inevitable movement beyond the limitations of the self.

And then there is that other story that I love so much because it appears so incidental and so rare. In the year of Everlasting Origin – 499 AD in western reckoning – a Buddhist priest named Hui-Shen appeared in the Chinese court and said he had just returned from a land he called Fu-Sang, named for a plant we would later call the agave or maguey or yucca, and which the Spanish would call Our Lord’s Candle and which native peoples all along the coast used for food and cordage. You can follow Hui-Shen’s descriptions and distances from the Ainu in Japan to Kamkatcha to Fu-Sang, which measures out to California although the culture resembles people further south since the people of Fu-Sang had a form of writing and parchment made from the fu-sang plant. There is no iron in Fu-Sang, but plenty of copper, which like gold and silver, is not prized in trade. There are no tariffs or fixed prices or citadels or walled cities or warfare or implements of war. Houses are made with wooden beams and mats are made of reeds. Criminals are judged in excavated places and if guilty are strewn with ash. If the offender was a person of rank, the stigma could remain for generations.

Hui-Shen says that forty years before his journey five Buddhist monks from Kabul first brought the dharma to Fu-Sang, along with images of the Buddha. They introduced monasticism and, Hui-Shen says, “reformed the manners of the entire land.”

Czeslaw Milosz imagined a similar case, a Japanese survivor from a shipwreck washed up upon this shore, perhaps a fisherman or merchant or even a poet. The story is not only likely, but inevitable, since it is a straight line from Japan to here following the Kuroshiro current right along the coast. Then if the castaway moved upcanyon and found a group of brownskinned inhabitants, what would have happened then, Milosz wonders, since no rumor of the castaway would ever return home.

This is the perspective of an exile, of course. This coast appears in Milosz as a vanishing point, a kind of pure space that swallows history. Milosz partly took the idea from Jeffers; the beauty and violence intermingled in a wilderness like this, and also from a Jeffers’ poem he borrowed the idea that the only trace of the first inhabitants here was a cave of painted hands near Tassajara whereas the mountains are full of middens and bedrock mortars and birthing stones and jimsonweed marking ritual sites, the fit signs of people who moved in small groups, loved their children, knew the plants and animals and every nuance of the watersheds that fed them and were their calendars as they passed through the seasons like the deer they also followed, a son taking a kill from the herd his family knew for centuries in an elaborate and familiar dance between the hunter and the sacred prey. And while there are no relics of cathedrals or ramparts, they had poetry, too, those epic culture cycles that we only hold fragmented notes to, notes that only an eccentric few would even bother to attend to. Poetry and dance and visions and night-fears and hunger and intimacy and love. Hui-Shen and Esteban Berenda stand for a word coming back out of the wilderness, which is the only place the word ever comes from, and they allow us to affix a date to the dateless, that precious intersection, which perhaps relieves us a moment from the anxiety, or even terror, we feel when we enter this pure space for ourselves.

But that is the other story we know so well and tell around our campfires, if we are honest enough, the panic terror we have felt at the footfall of our own abandonment and aloneness and confrontation with what we love and fear and which will inevitably consume us, alienation or communion, the guise dependent only on the habit of mind we have come to trust, grace upon grace, carrying us beyond even this beloved coast, beyond even the impeccable sunset islands of the dead.

In the year of Everlasting Origin, Hui-Shen appeared in court. In 1769 the Portolá expedition walked up this coast…

_________________

Notes

Esteban Berenda is a character in Jaime de Angulo’s brilliant novella The Lariat.

Jeffers tells of his first trip downcoast in his preface to Jeffers Country: The Seed Plots of Robinson Jeffers’ Poetry, with photographs by Horace Lyon. That preface was reprinted in Not Man Apart.

Jaime de Angulo describes his first visit to Big Sur, on horseback with Roche Castro, in “La Costa del Sur,” which appears in A Jaime de Angulo Reader, edited by Bob Callahan.

Hui-Shen’s narrative of his travels to Fu-Sang are re-printed, with commentary, in Fu-Sang, or the Discovery of America by Chinese Buddhist Priests in the Fifth Century, by Charles G. Leland. This ancient chronicle is also discussed by historian Charles Chapman in his chapter “The Chinese Along the Pacific Coast in Ancient Times” from A History of California: the Spanish Period, and also by Sandy Lydon in Chinese Gold: the Chinese in the Monterey Bay Region.

Nobel poet Czeslaw Milosz imagines the Japanese castaway and discusses Jeffers’ poem “Hands” in “The Edge of the Continent” in Road-Side Dog. Milosz is one of the most perceptive readers of Jeffers, who figures prominently in Milosz’s Visions from San Francisco Bay, most directly in “Carmel.” Cf. in particular Milosz’s poem “To Robinson Jeffers.”

I am grateful to Jeffers’ scholar Rob Kafka for our correspondence on “panic terror in the Santa Lucias,” a theme that recurs in Jeffers’ poetry, in de Angulo’s writings, and in Steinbeck’s short story “Flight.”

___________

Poetry: Robinson Jeffers

Carmel Point

The extraordinary patience of things!

This beautiful place defaced with a crop of surburban houses-

How beautiful when we first beheld it,

Unbroken field of poppy and lupin walled with clean cliffs;

No intrusion but two or three horses pasturing,

Or a few milch cows rubbing their flanks on the outcrop rockheads-

Now the spoiler has come: does it care?

Not faintly. It has all time. It knows the people are a tide

That swells and in time will ebb, and all

Their works dissolve. Meanwhile the image of the pristine beauty

Lives in the very grain of the granite,

Safe as the endless ocean that climbs our cliff.-As for us:

We must uncenter our minds from ourselves;

We must unhumanize our views a little, and become confident

As the rock and ocean that we were made from.

Fire On The Hills

The deer were bounding like blown leaves

Under the smoke in front the roaring wave of the brush-fire;

I thought of the smaller lives that were caught.

Beauty is not always lovely; the fire was beautiful, the terror

Of the deer was beautiful; and when I returned

Down the back slopes after the fire had gone by, an eagle

Was perched on the jag of a burnt pine,

Insolent and gorged, cloaked in the folded storms of his shoulders

He had come from far off for the good hunting

With fire for his beater to drive the game; the sky was merciless

Blue, and the hills merciless black,

The sombre-feathered great bird sleepily merciless between them.

I thought, painfully, but the whole mind,

The destruction that brings an eagle from heaven is better than men.

1941

For Una

I built her a tower when

I was young –

Sometime she will die.

I built it with my hands.

I hung stones in the sky.

Old, but still strong, I climb

The stone –

Sometime she will die

Climb the steep rough steps

Alone,

And weep in the sky.

Never weep, never weep.

Never be astonished, dear

Expect change.

Nothing is strange

We have seen the human race

Capture all its dreams,

All except peace.

Tonight dear,

Let’s forget all that, that and the war,

And enisle ourselves a little beyond time

You with this Irish whiskey. I with red wine.

While the stars go over the sleepless ocean.

And sometime after midnight I’ll pluck you a wreath.

Of chosen ones; we’ll talk about love and earth,

Rock solid themes, old and deep as the sea

Admit nothing more timely. Nothing less real.

While the stars go over the timeless ocean.

And when they vanish we’ll have spent this night well.

The Excesses Of God

Is it not by his high superfluousness we know

Our God? For to be equal a need

Is natural, animal, mineral: but to fling

Rainbows over the rain

And beauty above the moon, and secret rainbows

On the domes of deep sea-shells,

And make the necessary embrace of breeding

Beautiful also as fire,

Not even the weeds to multiply without blossom

Nor the birds without music:

There is the great humaneness at the heart of things,

The extravagant kindness, the fountain

Humanity can understand, and would flow likewise

If power and desire were perch-mates.

The Summit Redwood

Only stand high a long enough time your lightning

will come; that is what blunts the peaks of

redwoods;

But this old tower of life on the hilltop has taken

it more than twice a century, this knows in

every

Cell the salty and the burning taste, the shudder

and the voice.

The fire from heaven; it has

felt the earth’s too

Roaring up hill in autumn, thorned oak-leaves tossing

their bright ruin to the bitter laurel-leaves,

and all

Its under-forest has died and died, and lives to be

burnt; the redwood has lived. Though the fire

entered,

It cored the trunk while the sapwood increased. The

trunk is a tower, the bole of the trunk is a

black cavern,

The mast of the trunk with its green boughs the

mountain stars are strained through

Is like the helmet-spike on the highest head of an

army; black on lit blue or hidden in cloud

It is like the hill’s finger in heaven. And when the

cloud hides it, though in barren summer, the

boughs

Make their own rain.

Old Escobar had a cunning trick

when he stole beef. He and his grandsons

Would drive the cow up here to a starlight death and

hoist the carcass into the tree’s hollow,

Then let them search his cabin he could smile for

pleasure, to think of his meat hanging secure

Exalted over the earth and the ocean, a theft like a

star, secret against the supreme sky.

A Whiter Shade Of Rabbit…

Inability to accept the mystic experience is more than an intellectual handicap, lack of awareness of the basic unity of organism and environment is a serious and dangerous hallucination.—Alan Watts

“There was nothing so very remarkable in that; nor did Alice think it so very much out of the way to hear the Rabbit say to itself, `Oh dear! Oh dear! I shall be late!’ (when she thought it over afterwards, it occurred to her that she ought to have wondered at this, but at the time it all seemed quite natural); but when the Rabbit actually took a watch out of its waistcoat-pocket, and looked at it, and then hurried on, Alice started to her feet, for it flashed across her mind that she had never before seen a rabbit with either a waistcoat-pocket, or a watch to take out of it, and burning with curiosity, she ran across the field after it, and fortunately was just in time to see it pop down a large rabbit-hole under the hedge.

In another moment down went Alice after it, never once considering how in the world she was to get out again.

The rabbit-hole went straight on like a tunnel for some way, and then dipped suddenly down, so suddenly that Alice had not a moment to think about stopping herself before she found herself falling down a very deep well.

Either the well was very deep, or she fell very slowly, for she had plenty of time as she went down to look about her and to wonder what was going to happen next. First, she tried to look down and make out what she was coming to, but it was too dark to see anything; then she looked at the sides of the well, and noticed that they were filled with cupboards and book-shelves; here and there she saw maps and pictures hung upon pegs. She took down a jar from one of the shelves as she passed; it was labelled `ORANGE MARMALADE’, but to her great disappointment it was empty: she did not like to drop the jar for fear of killing somebody, so managed to put it into one of the cupboards as she fell past it.”

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On The Menu

The Links

Mash Up: Alice Amphibian

INTERBEING – Thich Nhat Hanh

The Poetry Of Charles Lutwidge Dodgson

Bio of Charles Lutwidge Dodgson…

Enjoy!

Gwyllm

_________

The Links:

Signs of Intelligent Life?

‘YOU BELONG IN HELL’

Faux News Fau Paux…

Feline Reactions to Bearded Men

Chimpan News Channel SP

_________

Mash Up: Alice Amphibian…

_________

INTERBEING – Thich Nhat Hanh

Through mindfulness we experience Interbeing

which means everything is in everything else.

Therefore, one should know that Perfect Understanding

is a great mantra, is the highest mantra,

is the unequalled mantra, the destroyer of all suffering,

the incorruptible truth. This is the mantra:

“Gate gate paragate parasamgate bodhi svaha.”

A MANTRA IS something that you utter when your body, your mind and your breath are at one in deep concentration. When you dwell in that deep concentration, you look into things and see them as clearly as you see an orange that you hold in the palm of your hand. Looking deeply into the five skandhas, Avalokitesvara (the Buddha) saw the nature of inter- being and overcame all pain. He became completely liberated. It was in that state of deep concentration, of joy, of liberation, that he uttered something important. That is why his utterance is a mantra.

When two young people love each other, but the young man has not said so yet, the young lady may be waiting for three very important words. If the young man is a very responsible person, he probably wants to be sure of his feeling, and he may wait a long time before saying it. Then one day, sitting together in a park, when no one else is nearby and everything is quiet, after the two of them have been silent for a long time, he utters these three words. When the young lady hears this, she trembles, because it is such an important statement. When you say something like that with your whole being, not just with your mouth or your intellect, but with your whole being, it can transform the world. A statement that has such power of transformation is called a mantra. Alokitesvara’s mantra is

“Gate gate paragate parasamgate bodhi svaha.”

Gate means gone. Gone from suffering to the liberation of suffering. Gone from forgetfulness to mindfulness. Gone from duality into non-duality. Gate gate means gone, gone. Paragate means gone all the way to the other shore. So this mantra is said in a very strong way. Gone, gone, gone all the way over. In Parasamgate sammeans everyone, the sangha, the entire community of beings. Everyone gone over to the other shore. Bodhi is the light inside, enlightenment, or awakening. You see it and the vision of reality liberates you. And svaha is a cry of joy or excitement, like “Welcome!” or “Hallelujah!” “Gone, gone, gone all the way over, everyone gone to the other shore, enlightenment, svaha !”

THAT IS WHAT the bodhisattva uttered. When we listen to this mantra, we should bring ourselves into that state of attention, of concentration, so that we can receive the strength emanated by Avalokitesvara. We do not recite the Heart Sutra like singing a song, or with our intellect alone. If you practise the meditation on emptiness, if you penetrate the nature of interbeing with all your heart, your body, and your mind, you will realize a state that is quite concentrated. If you say the mantra then, with all your being, the mantra will have power and you will be able to have real communication, real communion with Avalokitesvara, and you will be able to transform yourself in the direction of enlightenment.

This text is not just for chanting, or to be put on an altar for worship. It is given to us as a tool to work for our liberation, for the liberation of all beings. It is like a tool for farming, given to us so that we may farm. This is the gift of Avalokita.

There are three kinds of gift. The first is the gift of material resources. The second is the gift of know-how, the gift of the Dharma. The third, the highest kind of gift, is the gift of non-fear. Avalokitesvara is someone who can help us liberate ourselves from fear.

TheHeart Sutra gives us solid ground for making peace with ourselves, for transcending the fear of birth and death, the duality of this and that. In the light of emptiness, everything is everything else, we inter-are, everyone is responsible for everything that happens in life. When you produce peace and happiness in yourself, you begin to realize peace for the whole world. With the smile that you produce in yourself, with the conscious breathing you establish within yourself, you begin to work for peace in the world.

To smile is not to smile only for yourself, the world will change because of your smile. When you practise sitting meditation, if you enjoy even one moment of your sitting, if you establish serenity and happiness inside yourself, you provide the world with a solid base of peace. If you do not give yourself peace, how can you share it with others? If you do not begin your peace work with yourself, where will you go to begin it? To sit, to smile, to look at things and really see them, these are the basis of peace work.

Yesterday, we had a tangerine party. Everyone was offered one tangerine. We put the tangerine on the palm of our hand and looked at it, breathing in a way that the tangerine became real. Most of the time when we eat a tangerine, we do not look at it. We think about many other things. To look at a tangerine is to see the blossom forming into the fruit, to see the sunshine and the rain. The tangerine in our palm is the wonderful presence of life. We are able to really see that tangerine and smell its blossom and the warm, moist earth. As the tangerine becomes real, we become real. Life in that moment becomes real.

Mindfully we began to peel our tangerine and smell its fragrance. We carefully took each section of the tangerine and put in on our tongue, and we could feel that it was a real tangerine. We ate each section of the tangerine in perfect mindfulness until we finished the entire fruit. Eating a tangerine in this way is very important, because both the tangerine and the eater of the tangerine become real. This, too, is the basic work for peace.

In Buddhist meditation we do not struggle for the kind of enlightenment that will happen five or ten years from now. We practise so that each moment of our life becomes real life. And, therefore, when we meditate, we sit for sitting; we don’t sit for something else. If we sit for twenty minutes, these twenty minutes should bring us joy, life. If we practise walking meditation, we walk just for walking, not to arrive. We have to be alive with each step, and if we are, each step brings real life back to us.

The same kind of mindfulness can be practised when we eat breakfast, or when we hold a child in our arms. Hugging is a Western custom, but we from the East would like to contribute the practice of conscious breathing to it. When you hold a child in your arms, or hug your mother, or your husband, or your friend, breathe in and out three times and your happiness will be multiplied by at least tenfold. And when you look at someone, really look at them with mindfulness, and practise conscious breathing.

At the beginning of each meal, I recommend that you look at your plate and silently recite, “My plate is empty now, but I know that it is going to be filled with delicious food in just a moment.”While waiting to be served or to serve yourself, I suggest you breathe three times and look at it even more deeply, “At this very moment many, many people around the world are also holding a plate but their plate is going to be empty for a long time.” Forty thousand children die each day because of the lack of food. Children alone. We can be very happy to have such wonderful food, but we also suffer because we are capable of seeing. But when we see in this way, it makes us sane, because the way in front ofus is clear – the way to live so that we can make peace with ourselves and with the world.

When we see the good and the bad, the wondrous and the deep suffering, we have to live in a way that we can make peace between ourselves and the world. Understanding is the fruit of meditation. Understanding is the basis of everything.

Each breath we take, each step we make, each smile we realize, is a positive contribution to peace, a necessary step in the direction of peace for the world. In the light of interbeing, peace and happiness in your daily life mean peace and happiness in the world.

Thank you for being so attentive. Thank you for listening to Avalokitesvara. Because you are there, the Heart Sutra has become very easy.

_________

The Poetry Of Charles Lutwidge Dodgson

OETA FIT, NON NASCITUR

“How shall I be a poet?

How shall I write in rhyme?

You told me once ‘the very wish

Partook of the sublime.’

Then tell me how! Don’t put me off

With your ‘another time’!”

The old man smiled to see him,

To hear his sudden sally;

He liked the lad to speak his mind

Enthusiastically;

And thought “There’s no hum-drum in him,

Nor any shilly-shally.”

“And would you be a poet

Before you’ve been to school?

Ah, well! I hardly thought you

So absolute a fool.

First learn to be spasmodic –

A very simple rule.

“For first you write a sentence,

And then you chop it small;

Then mix the bits, and sort them out

Just as they chance to fall:

The order of the phrases makes

No difference at all.

‘Then, if you’d be impressive,

Remember what I say,

That abstract qualities begin

With capitals alway:

The True, the Good, the Beautiful –

Those are the things that pay!

“Next, when you are describing

A shape, or sound, or tint;

Don’t state the matter plainly,

But put it in a hint;

And learn to look at all things

With a sort of mental squint.”

“For instance, if I wished, Sir,

Of mutton-pies to tell,

Should I say ‘dreams of fleecy flocks

Pent in a wheaten cell’?”

“Why, yes,” the old man said: “that phrase

Would answer very well.

“Then fourthly, there are epithets

That suit with any word –

As well as Harvey’s Reading Sauce

With fish, or flesh, or bird –

Of these, ‘wild,’ ‘lonely,’ ‘weary,’ ‘strange,’

Are much to be preferred.”

“And will it do, O will it do

To take them in a lump –

As ‘the wild man went his weary way

To a strange and lonely pump’?”

“Nay, nay! You must not hastily

To such conclusions jump.

“Such epithets, like pepper,

Give zest to what you write;

And, if you strew them sparely,

They whet the appetite:

But if you lay them on too thick,

You spoil the matter quite!

“Last, as to the arrangement:

Your reader, you should show him,

Must take what information he

Can get, and look for no im-

mature disclosure of the drift

And purpose of your poem.

“Therefore, to test his patience –

How much he can endure –

Mention no places, names, or dates,

And evermore be sure

Throughout the poem to be found

Consistently obscure.

“First fix upon the limit

To which it shall extend:

Then fill it up with ‘Padding’

(Beg some of any friend):

Your great SENSATION-STANZA

You place towards the end.”

“And what is a Sensation,

Grandfather, tell me, pray?

I think I never heard the word

So used before to-day:

Be kind enough to mention one

‘EXEMPLI GRATIA.’”

And the old man, looking sadly

Across the garden-lawn,

Where here and there a dew-drop

Yet glittered in the dawn,

Said “Go to the Adelphi,

And see the ‘Colleen Bawn.’

‘The word is due to Boucicault –

The theory is his,

Where Life becomes a Spasm,

And History a Whiz:

If that is not Sensation,

I don’t know what it is.

“Now try your hand, ere Fancy

Have lost its present glow – “

“And then,” his grandson added,

“We’ll publish it, you know:

Green cloth – gold-lettered at the back –

In duodecimo!”

Then proudly smiled that old man

To see the eager lad

Rush madly for his pen and ink

And for his blotting-pad –

But, when he thought of PUBLISHING,

His face grew stern and sad.

MELANCHOLETTA

WITH saddest music all day long

She soothed her secret sorrow:

At night she sighed “I fear ’twas wrong

Such cheerful words to borrow.

Dearest, a sweeter, sadder song

I’ll sing to thee to-morrow.”

I thanked her, but I could not say

That I was glad to hear it:

I left the house at break of day,

And did not venture near it

Till time, I hoped, had worn away

Her grief, for nought could cheer it!

My dismal sister! Couldst thou know

The wretched home thou keepest!

Thy brother, drowned in daily woe,

Is thankful when thou sleepest;

For if I laugh, however low,

When thou’rt awake, thou weepest!

I took my sister t’other day

(Excuse the slang expression)

To Sadler’s Wells to see the play

In hopes the new impression

Might in her thoughts, from grave to gay

Effect some slight digression.

I asked three gay young dogs from town

To join us in our folly,

Whose mirth, I thought, might serve to drown

My sister’s melancholy:

The lively Jones, the sportive Brown,

And Robinson the jolly.

The maid announced the meal in tones

That I myself had taught her,

Meant to allay my sister’s moans

Like oil on troubled water:

I rushed to Jones, the lively Jones,

And begged him to escort her.

Vainly he strove, with ready wit,

To joke about the weather –

To ventilate the last ‘ON DIT’ –

To quote the price of leather –

She groaned “Here I and Sorrow sit:

Let us lament together!”

I urged “You’re wasting time, you know:

Delay will spoil the venison.”

“My heart is wasted with my woe!

There is no rest – in Venice, on

The Bridge of Sighs!” she quoted low

From Byron and from Tennyson.

I need not tell of soup and fish

In solemn silence swallowed,

The sobs that ushered in each dish,

And its departure followed,

Nor yet my suicidal wish

To BE the cheese I hollowed.

Some desperate attempts were made

To start a conversation;

“Madam,” the sportive Brown essayed,

“Which kind of recreation,

Hunting or fishing, have you made

Your special occupation?”

Her lips curved downwards instantly,

As if of india-rubber.

“Hounds IN FULL CRY I like,” said she:

(Oh how I longed to snub her!)

“Of fish, a whale’s the one for me,

IT IS SO FULL OF BLUBBER!”

The night’s performance was “King John.”

“It’s dull,” she wept, “and so-so!”

Awhile I let her tears flow on,

She said they soothed her woe so!

At length the curtain rose upon

‘Bombastes Furioso.’

In vain we roared; in vain we tried

To rouse her into laughter:

Her pensive glances wandered wide

From orchestra to rafter –

“TIER UPON TIER!” she said, and sighed;

And silence followed after.

ATALANTA IN CAMDEN-TOWN

AY, ’twas here, on this spot,

In that summer of yore,

Atalanta did not

Vote my presence a bore,

Nor reply to my tenderest talk “She had

heard all that nonsense before.”

She’d the brooch I had bought

And the necklace and sash on,

And her heart, as I thought,

Was alive to my passion;

And she’d done up her hair in the style that

the Empress had brought into fashion.

I had been to the play

With my pearl of a Peri –

But, for all I could say,

She declared she was weary,

That “the place was so crowded and hot, and

she couldn’t abide that Dundreary.”

Then I thought “Lucky boy!

‘Tis for YOU that she whimpers!”

And I noted with joy

Those sensational simpers:

And I said “This is scrumptious!” – a

phrase I had learned from the Devonshire shrimpers.

And I vowed “‘Twill be said

I’m a fortunate fellow,

When the breakfast is spread,

When the topers are mellow,

When the foam of the bride-cake is white,

and the fierce orange-blossoms are yellow!”

O that languishing yawn!

O those eloquent eyes!

I was drunk with the dawn

Of a splendid surmise –

I was stung by a look, I was slain by a tear,

by a tempest of sighs.

Then I whispered “I see

The sweet secret thou keepest.

And the yearning for ME

That thou wistfully weepest!

And the question is ‘License or Banns?’,

though undoubtedly Banns are the cheapest.”

“Be my Hero,” said I,

“And let ME be Leander!”

But I lost her reply –

Something ending with “gander” –

For the omnibus rattled so loud that no

mortal could quite understand her.

___________

Lewis Carroll is the pseudonym of the English writer and mathematician Charles Lutwidge Dodgson, b. Jan. 27, 1832, d. Jan. 14, 1898, known especially for ALICE’S ADVENTURES IN WONDERLAND (1865) and THROUGH THE LOOKING GLASS (1872), children’s books that are also distinguished as satire and as examples of verbal wit. Carroll invented his pen name by translating his first two names into the Latin “Carolus Lodovicus” and then anglicizing it into “Lewis Carroll.”

The son of a clergyman and the firstborn of 11 children, Carroll began at an early age to entertain himself and his family with magic tricks, marionette shows, and poems written for homemade newspapers. From 1846 to 1850 he attended Rugby School; he graduated from Christ Church College, Oxford, in 1854. Carroll remained there, lecturing on mathematics and writing treatises and guides for students. Although he took deacon’s orders in 1861, Carroll was never ordained a priest, partly because he was afflicted with a stammer that made preaching difficult and partly, perhaps, because he had discovered other interests.

Among Carroll’s avocations was photography, at which he became proficient. He excelled especially at photographing children. Alice Liddell, one of the three daughters of Henry George Liddell, the dean of Christ Church, was one of his photographic subjects and the model for the fictional Alice.

Carroll’s comic and children’s works also include The Hunting of the Snark (1876), two collections of humorous verse, and the two parts of Sylvie and Bruno (1889, 1893), unsuccessful attempts to re-create the Alice fantasies.

As a mathematician, Carroll was conservative and derivative. As a logician, he was more interested in logic as a game than as an instrument for testing reason. In his diversions as a photographer and author of comic fantasy, he is most memorable and original–the man who, for example, contributed, in “Jabberwocky,” the word chortle, a portmanteau word that combines “snort” and “chuckle,” to the English language. (Donald J. Gray)

Time out of Mind…

Here Tis… Hope you enjoy!

G

On The Menu

The Links

Oscar Wilde…

The Field of Boliauns

Poetry: The Fae…

Art: John Millais

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The Links:

Sea Urchin Genome Reveals Striking Similarities to Humans

Save Walmart!

My Half-Year of Hell With Christian Fundamentalists

The Air Ship of 1896

Rock n Roll Stocking Stuffer!

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Oscar Wilde…

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The Field of Boliauns

One fine day in harvest–it was indeed Lady-day in harvest, that everybody knows to be one of the greatest holidays in the year–Tom Fitzpatrick was taking a ramble through the ground, and went along the sunny side of a hedge; when all of a sudden he heard a clacking sort of noise a little before him in the hedge. “Dear me,” said Tom, “but isn’t it surprising to hear the stonechatters singing so late in the season?” So Tom stole on, going on the tops of his toes to try if he could get a sight of what was making the noise, to see if he was right in his guess. The noise stopped; but as Tom looked sharply through the bushes, what should he see in a nook of the hedge but a brown pitcher, that might hold about a gallon and a half of liquor; and by-and-by a little wee teeny tiny bit of an old man, with a little motty of a cocked hat stuck upon the top of his head, a deeshy daushy leather apron hanging before him, pulled out a little wooden stool, and stood up upon it, and dipped a little piggin into the pitcher, and took out the full of it, and put it beside the stool, and then sat down under the pitcher, and began to work at putting a heel-piece on a bit of a brogue just fit for himself. “Well, by the powers,” said Tom to himself, “I often heard tell of the Lepracauns, and, to tell God’s truth, I never rightly believed in them–but here’s one of them in real earnest. If I go knowingly to work, I’m a made man. They say a body must never take their eyes off them, or they’ll escape.

Tom now stole on a little further, with his eye fixed on the little man just as a cat does with a mouse. So when he got up quite close to him, “God bless your work, neighbour,” said Tom.

The little man raised up his head, and “Thank you kindly,” said he.

“I wonder you’d be working on the holiday!” said Tom.

“That’s my own business, not yours,” was the reply.

“Well, may be you’d be civil enough to tell us what you’ve got in the pitcher there?” said Tom.

“That I will, with pleasure,” said he; ”it’s good beer.”

“Beer!” said Tom. “Thunder and fire! where did you get it?”

“Where did I get it, is it? Why, I made it. And what do you think I made it of?”

“Devil a one of me knows,” said Tom; but of malt, I suppose, what else?”

“There you’re out. I made it of heath.”

“Of heath!” said Tom, bursting out laughing; “sure you don’t think me to be such a fool as to believe that?”

“Do as you please,” said he, “but what I tell you is the truth. Did you never hear tell of the Danes.”

“Well, what about them?” said Tom.

“Why, all the about them there is, is that when they were here they taught us to make beer out of the heath, and the secret’s in my family ever since.”

“Will you give a body a taste of your beer?” said Tom.

“I’ll tell you what it is, young man, it would be fitter for you to be looking after your father’s property than to be bothering decent quiet people with your foolish questions. There now, while you’re idling away your time here, there’s the cows have broke into the oats, and are knocking the corn all about.”

Tom was taken so by surprise with this that he was just on the very point of turning round when he recollected himself; so, afraid that the like might happen again, he made a grab at the Lepracaun, and caught him up in his hand; but in his hurry he overset the pitcher, and spilt all the beer, so that he could not get a taste of it to tell what sort it was. He then swore that he would kill him if he did not show him where his money was. Tom looked so wicked and so bloody-minded that the little man was quite frightened; so says he, “Come along with me a couple of fields off, and I’ll show you a crock of gold.”

So they went, and Tom held the Lepracaun fast in his hand, and never took his eyes from off him, though they had to cross hedges and ditches, and a crooked bit of bog, till at last they came to a great field all full of boliauns, and the Lepracaun pointed to a big boliaun, and says he, “Dig under that boliaun, and you’ll get the great crock all full of guineas.”

Tom in his hurry had never thought of bringing a spade with him, so he made up his mind to run home and fetch one; and that he might know the place again he took off one of his red garters, and tied it round the boliaun.

Then he said to the Lepracaun, “Swear ye’ll not take that garter away from that boliaun.” And the Lepracaun swore right away not to touch it.

“I suppose,” said the Lepracaun, very civilly, “you have no further occasion for me?”

“No,” says Tom; “you may go away now, if you please, and God speed you, and may good luck attend you wherever you go.”

“Well, good-bye to you, Tom Fitzpatrick,” said the Lepracaun; “and much good may it do you when you get it.”

So Tom ran for dear life, till he came home and got a spade, and then away with him, as hard as he could go, back to the field of boliauns; but when he got there, lo and behold! not a boliaun in the field but had a red garter, the very model of his own, tied about it; and as to digging up the whole field, that was all nonsense, for there were more than forty good Irish acres in it. So Tom came home again with his spade on his shoulder, a little cooler than he went, and many’s the hearty curse he gave the Lepracaun every time he thought of the neat turn he had served him.

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Poetry: The Fae…

The Elve’s Dance

anon.

Round about, round about,

In a fair ring-a,

Thus we dance, thus we dance,

And thus we sing-a,

Trip and go, to and fro

Over this green-a,

All about, in and out,

For our brave Queen-a.

Invocation to the Fairies

By F.D. Browne-Hemans

Fays and fairies haste away!

This is Harriet’s holiday:

Bring the lyre, and bring the lute,

Bring the sweetly-breathing flute;

Wreaths of cowslips hither bring,

All the honours of the spring;

Adorn the grot with all that’s gai,

Fays and fairies haste away

Bring the vine to Bacchus dear,

Bring the purple lilac here,

Festoons of roses, sweetest flower,

The yellow primrose of the bower,

Blue-ey’d violets wet with dew,

Bring the clustering woodbine too

Bring the baskets made of rush,

The cherry with it’s ripen’d blush,

The downy peach, so soft so fair,

The luscious grap, the mellow pear:

These to Harriet hither bring,

And sweetly in return she’ll sing

Be the brilliant grotto scene

The palace of the Fairy Queen

Form the sprightly circling dance,

Fairies here your steps advance;

To harp’s soft dulcet sound

Let your footsteps lightly bound

Unveil your forms to mortal eye;

Let Harriet view your revelry

Faery Song

By John Keats

Ah ! Woe is me ! poor silver-wing !

That I must chant they lady’s dirge,

And death to this fair haunt of spring,

Of melody, and streams of flowery verge –

Poor silver-wing ! ah ! woe is me !

That I must see

These blossoms snow upon thy lady’s pall !

Go, pretty page ! and in her ear

Whisper that the hour is near !

Softly tell her not to fear

Such calm Favonian burial !

Go, pretty page ! and softly tell –

The blossoms hang by a melting spell,

And fall they must, ere a star wink thrice

Upon her closed eyes,

That now in vain are weeping in their last tears,

At sweet life leaving, and these arbors green –

Rich dowry from the spirit of the spheres

alas ! poor queen !

Green Rain

by Mary Webb

Into the scented woods we’ll go,

And see the blackthorn swim in snow.

High above, in the budding leaves,

A brooding dove awakes and grieves;

The glades with mingled music stir,

And wildly laughs the woodpecker.

When blackthorn petals pearl the breeze,

There are the twisted hawthorne trees

Thick-set with buds, as clear and pale

As golden water or green hail–

As if a storm of rain had stood

Enchanted in the thorny wood,

And, hearing fairy voices call,

Hung poised, forgetting how to fall.

Here We Come A-Piping

anon.

Here we come a-piping,

In springtime and in May;

Green fruit a-ripening,

And Winter fled away.

The Queen she sits upon the strand,

Fair as lily, white as wand;

Seven billows on the sea,

Horses riding fast and free,

And bells beyond the sand.