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In Norse Shamanism the Volvas were the "Sibyls" of the Northland. This was the term used for female magicians or a magical prophetess. This term comes from the world Volr or "Stick." This stick was also known as a (staff or gandr) which were used in magical rituals.
The Norse Volva, female magician, presided over the divination rite known as Seider. The Volva traveled, offering her services and in she was offered feasts and celebrations. She reproduces the traditional processional where a deity or sacred object is transported by wagon.
A written document describing these practices survived from a village in Greenland. The town suffering from famine eagerly awaited the arrival of the Volva hoping to change their luck with her incantations and magic.
She was greeted with a lavish ritual meal that featured hearts of every possible different animal. After the feast, the Volva mounted a platform, wearing calf skin boots and cat's fur gloves (furry on the inside).
She sat on a cushion stuffed with hen's feathers (the feathers were an aid for her on Volva's "flight of trance.") She requested a young villager to sing entrancing incantations called the Vardlokkur Songs, "The Warlock songs."
When the Volva emerged from her trance, she praised the singing. The spirits flock to hear it. She was able to then learn from these spirits that the famine would soon end as well as other information.
The "Volupsa," translated as the "Sibyl's Prophecy" or the "Volva's Prophecy", is a Norse poem from Iceland written down in the late tenth century or early eleventh. But it is believed to reflect even older traditions. It is considered among the most important poems in the Poetic Edda.
The Poem takes the form of a monologue delivered by a Volva in repsponse to questioning by the Norse god Odin.
Brightest of Blessings,
Lory
Credit: http://mysteryvoodoo.blogspot.com
Passage to Autumn: Days of the Week Correspondence Table:
passagetoautumn:
SUNDAY - Is associated with the Sun and the colours of - Yellow, Gold and Orange.
Sunday is the best time to deal with such matters as: Health, Success, Careers Goals, Ambition, Personnel Finances, Advancement, Drama, Fun, Authority, Figures, Law, Fairs, Crops, Totem Animals, Volunteer and Civic Services, Promotion, Men's Mysteries, Children, Buying, Selling and Speculation. Also used for Physical Strength, Achievement, Healing Energy and Divination.
MONDAY - Is associated with the Moon and the colours of - White, Silver, Grey and Pearl.
Monday is the best time to deal with such matters as: Psychic Pursuits, Psychology, Dreams, Astral Travel, Imagination, Women's Mysteries, Reincarnation, Short Trips, Women, Children, Public, Domestic Concerns, Emotions, Fluids, Magick, Spirituality, Nursing, Full moon magic, Purity, Protection, Truth, Meditation, Peace, Sincerity, Justice, Warding off Doubts and Fears, Anything to do with Water and Bodies of Water, Antiques, Trip Planning, Household Activities, Initiation, Astrology, New-Age Pursuits, Archetypes, Totem Animals, Shape-shifting and Religious Experiences.
TUESDAY - Is associated with Mars and the colours of - Red, Pink and Orange.
Tuesday is the best time to deal with such matters as: Passion, Partnerships, Courage, Swift Movement, Action, Energy, Strife, Aggression, Sex, Physical Energy, Sports, Muscular Activity, Guns, Tools, Metals, Cutting, Surgery, Police, Soldiers, Combat, Confrontation, Business, Buying and Selling Animals, Mechanical Things, Repairs, Gardening, Woodworking, Hunting and New Beginnings.
WEDNESDAY - Is associated with Mercury and the colours of Purple, Magenta and Silver.
Wednesday is the best time to deal with such matters as: Wisdom, Healing, Communication, Intelligence, Memory, Education, Correspondence, Phone Calls, Computers, Messages, Students, Merchants, Editing, Writing, Advertising, Signing Contracts, Siblings, Neighbours, Kin, Accounting, Clarks, Critics, Music, Editors, Journalists, Visual Arts, Hiring Employees, Learning Languages, Placing Ads, Visiting Friends, Legal Appointments and Astrology.
THURSDAY - Is associated with Jupiter and the colours of - Blue and Metallic Colours.
Thursday is the best time to deal with such matters as: Business, Gambling, Logic, Social Matters, Political Power, Material Wealth, Publishing, Collage Education, Long Distance Travel, Foreign Interests, Religion, Philosophy, Forecasting, Broadcasting, Publicity, Expansion, Luck, Growth, Sports, Horses, The Law, Doctors, Guardians, Merchants, Psychologists, Charity, Correspondence Courses, Self-improvement, Researching, Reading and Studying.
FRIDAY - Is associated with Venus and the colours of - Green, Pink and White.
Friday is the best time to deal with such matters as: Romantic Love, Friendship, Beauty, Soul-mates, Artistic Ability, Affection, Partners, Alliances, Grace, Luxury, Social Activity, Marriage, Decorating, Cosmetics, Gifts, Income, Gardening, Architects, Artists, Beauticians, Chiropractors, Dancers, Designers, Engineers, Entertainers, Fashion, Music, Painting, Poetry, Courtship, Dating, Household Improvements, Planning Parties, Shopping, Herbal Magick, Luck, Fertility, Physical Healing, Balance, Prosperity, Courage, Change, Material Things, Peace, Harmony, Relationships and Success.
SATURDAY - Is associated with Saturn and the colours of - Black, Grey, Red and White.
Saturday is the best time to deal with such matters as: Binding, Patience, Stability, Neutralization, Material Gain, Protection, Karma, Death, Manifestation, Structure's, Reality, Laws of society, Limits, Obstacles, Tests, Handwork, Real Estate, Dentists, Bones, Teeth, Farm Workers, Sacrifice, Separation, Stalkers, Murderers, Criminals, Civil Servants, Justice, Math's, Plumbing, Joint Money Matters, Wills, Debts, Financing, Real Estate, Discoveries, Transformation and Relations with Older People.
Source: http://www.controverscial.com
I am a presenter. I teach K-8 students - the make a difference is little. I love my work. I love my students, and I love the rag challenges of teaching crossways blot levels.
I am a Pagan. Only, a Wiccan. I fetch in a kind Divine being and God as aspects of the Wonderful Die that is within all stuff. I potential shape and love. I practice ritual and magick as I see fit to make higher my life and grow my spiritual belief. I pray for the good of all and I harm no one.
And... I work in a Catholic school. I work in the company of the utmost holy of my community. I work goal by goal with nuns and priests who know not any of my true beliefs. We teach, learn and pray together. We go to Comprehensive and I bow to upfront their altar. I sum up their litanies and run rosaries sincere my fingers, all in the name of a religion which, you faculty contemplate, is frankly reluctant to my own.
I live in the liminal, that place in between. I am neither acquaint with nor there; I am on moreover sides at as. I am a shadow, requiring moreover light and vagueness to stop and yet in some way not really present-day at all. I am a organism with each straighten out in a very different world. I am not one land or new-fangled, but the mirror between them.
I may be the on its own Wiccan Catholic school presenter in the world. And I love it.
Reference: http://animals-and-shamanism.blogspot.com
A friend asked me yesterday about the basis for "the Sunday obligation." It's a good question: the Catholic Church says that, as Catholics, we MUST attend Mass on Sunday (or the Vigil Mass the night before, which can be considered part of Sunday, based on the Jewish calendar), and that if we deliberately skip without good cause, we're committing mortal sin. It really raises a few questions: (1) Why is missing Mass a sin, rather than just a bad idea?
(2) Why do we have to attend on Sunday?After all, if someone goes to daily Mass Monday through Friday, and again on Saturday morning, but decides not to go on Sunday or to the Saturday night Vigil, we're going to say he's in a state of MORTAL sin? Yes. And it turns out that there are a few reasons.
(1) WHY MISSING MASS IS A MORTAL SIN
The idea that deliberately missing Mass (and here, the Church is clear that this "deliberately" doesn't include good reasons like illness or taking care of infants - see CCC 1281) is sinful is found in Scripture, namely Hebrews 10:23-25, which says:
"LET US HOLD FAST THE CONFESSION OF OUR HOPE WITHOUT WAVERING, FOR HE WHO PROMISED IS FAITHFUL; AND LET US CONSIDER HOW TO STIMULATE ONE ANOTHER TO LOVE AND GOOD DEEDS, NOT FORSAKING OUR OWN ASSEMBLING TOGETHER, as is the habit of some, but encouraging one another; and all the more, as you see the day drawing near."The Epistle to the Hebrews doesn't just warn against it, but provides two good reasons "why" it's wrong to "forsake our own assembling together":
(1) So we can "hold fast" in our own faith, and
(2) So we can encourage one another.It's easy to think of Mass as something which we do for us, that if we skip, the only people we're hurting are ourselves. But that's not true. If you've ever been to a half-hearted parish, you'll recognize the enormous importance solid communal worship has on each of our journeys towards God. It's na"ive to think that our surroundings don't impact us, particularly at something communal like the Mass. We're not talking about a private act, like reading silently praying, in which you draw away from the world and your surroundings, but the Mass, which draws you into the world, your neighbors, and your surroundings. Just consider how much more enriching something like the Papal Masses are, with their throngs of Mass-goers in the hundreds of thousands, compared to an almost-empty church. So when we skip Mass, we not only deprive ourselves, but those around us, since our presence enriches their Mass experience, whether we mean it to or not. It's also at Mass that we most fully experience God, and grasp our relationship to Him. As Catholics, we're called to a personal relationship with Him, but also more than that: a corporate relationship with Him and each other, as members of the One Body He heads. Since the the Holy Sacrifice of the Mass is both the highest act of worship, and a COMMUNAL act of worship, depriving ourselves of the Mass means depriving Him of the worship we owe Him in the form most pleasing to Him.
That communal worship is what He seeks is clear to anyone who's read His meticulous plans for His Holy Temple, and carefully read the pattern in which Jesus formed concentric circles around Himself: His Holy Family, the Twelve, the other disciples sometimes referred to in the Gospel, the crowds, and then the world. With the exception of His special plans for Peter, Jesus' emphasis with His followers isn't on simply following individually and privately, like Joseph of Arimathea, but openly and together. Acts 2:42 supports this vision of what the Church is modelled to be. Given all this, intentionally thwarting God's plans for us, because "we "don't think we need what He's prescribing (and don't notice or care about the impact our refusal has on our neighbor) is - to put it quite bluntly - arrogant and selfish, and an offense against God and neighbor. So the Church makes clear it's an "obligation". Obviously, the healthiest situation is that everyone at Mass wants to be there, and understands why their presence is importance for themselves and others, but even when we don't see why we need to go, WE HAVE AN OBLIGATION TO OBEY GOD. Scripture is clear on this: it's not, 'go whenever you want,' but 'do not forsake the assembly of the brethren.'
(2) WHY THE OBLIGATION IS TIED TO SUNDAY
The Mass is prefigured throughout the Old Testament, most clearly in two areas: the manna and the Sabbath. The manna from Exodus 16 shows the ideal of Mass attendance. Exodus 16:4-12 says:
Then the LORD said to Moses, "I WILL RAIN DOWN BREAD FROM HEAVEN FOR YOU. THE PEOPLE ARE TO GO OUT EACH DAY AND GATHER ENOUGH FOR THAT DAY. IN THIS WAY I WILL TEST THEM AND SEE WHETHER THEY WILL FOLLOW MY INSTRUCTIONS. ON THE SIXTH DAY THEY ARE TO PREPARE WHAT THEY BRING IN, AND THAT IS TO BE TWICE AS MUCH AS THEY GATHER ON THE OTHER DAYS."
So Moses and Aaron said to all the Israelites, "In the evening you will know that it was the LORD who brought you out of Egypt, and in the morning you will see the glory of the LORD, because he has heard your grumbling against him. Who are we, that you should grumble against us?" Moses also said, "You will know that it was the LORD when he gives you meat to eat in the evening and all the bread you want in the morning, because he has heard your grumbling against him. Who are we? You are not grumbling against us, but against the LORD."Then Moses told Aaron, "Say to the entire Israelite community, 'Come before the LORD, for he has heard your grumbling.' "
While Aaron was speaking to the whole Israelite community, they looked toward the desert, and there was the glory of the LORD appearing in the cloud.
The LORD said to Moses, "I have heard the grumbling of the Israelites. Tell them, 'AT TWILIGHT YOU WILL EAT MEAT, AND IN THE MORNING YOU WILL BE FILLED WITH BREAD. THEN YOU WILL KNOW THAT I AM THE LORD YOUR GOD.' "So the faith of the Israelites is to be tested and strengthened by daily relying upon God for sustenance. They're to receive their daily bread once per day, and twice on the day before the Sabbath. That this is a prefigurement of "something "is made clear from the instructions Jesus gives us for how to pray the Our Father, in which He tells us to pray, "give us this day our Daily Bread" (Matthew 6:11). So what's Christ referring to?
Well, the first clue is grammatical. There are at least two different Greek words for "daily" used in the Bible which are used in the New Testament, But here's the thing: the word used in Greek in the Our Father, "epiousios", is found nowhere else in the Bible - ONLY in Matthew and Luke's accounts of the Lord's Prayer. But here's where it gets fascinating: the word used here seems to have been "MADE UP "- that is, it's not just that it's the only time "epiousios" is used in the New Testament, but the first time it was ever used in Greek. Like "Peter," Jesus (or the New Testament authors, depending on the language Jesus was speaking in Matthew 6) felt the need to make a new word to describe a reality apparently beyond existing language. That's a huge hint that we're not talking about ordinary bread.
The second clue is Patristics: St. Jerome translates "epiousios" in Luke's version of the Lord's Prayer as "daily," but when he gets to Matthew's, he translates the same word, in the same prayer, as "supersubstantial." He seems to be signalling meanings beyond simple need-fulfillment.
The third clue, of course, is Scriptural. Namely, in John 6:48-51, Jesus declares:
I am the bread of life. Your ancestors ate the manna in the desert, but they died; this is the bread that comes down from heaven so that one may eat it and not die. I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world." This, He ties directly with the Eucharist, declaring in Jn. 52-58,
Jesus said to them, "Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood remains in me and I in him. Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me. This is the bread that came down from heaven. Unlike your ancestors who ate and still died, whoever eats this bread will live forever." So the New Manna is the Eucharist, the Body and Blood of Christ. It's suddenly clear why, in Exodus 16, the quail and manna, described by Moses and by God as the bread and meat, are tied so closely together (see Exodus 16:8,11). This is also what's meant when we hear of the blessing and breaking of the Bread thruoghout the New Testament (essentially the only food we ever hear of being blessed in Scripture, as I outlined here). So Exodus 16 prefigures the ideal for Mass-going. We should want to go daily, and if we go to the Vigil, twice on Saturday (once for Saturday, once for Sunday), just as the Israelites received physical bread daily, and twice on the day before the Sabbath (once for Friday, once for Saturday). Just as the Israelites learned from this to walk by faith in the Lord, we'll do the same, nourished by the Body and Blood of Christ.
Then there's the Sabbath, tied from the beginning with the manna: it's in Exodus 16 that God introduces the practice of keeping the Sabbath, even before Moses has received the Ten Commandments from Him ordering him to do the same (Ex. 16:23-25; Ex. 20:8). If the manna represents the ideal, the Sabbath represents the bare minimum. From the beginning, it's a COMMANDMENT from the Lord (Ex. 16:23) to keep the Sabbath. Certainly, it's a commandment dispensed with for good cause, and one made for our sake (Mark 2:27), but it's still a commandment. Now, that commandment is tied to the Mosaic Law, but God makes it clear in the Ten Commandments that the Sabbath is holy from from the structure of Creation: "For in six days the LORD made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy." (Ex. 20:11; see Gen. 2:2-3). So it precedes the Mosaic Law, and survives it, but in a different form.
Just as the Saturday Sabbath celebrated God's Holiness and His Creation, so the Lord's Day, Sunday, celebrates God's Holiness through His new Creation, expressed primarily in the Resurrection (John 20:1). It's the first day of the week on the Jewish calendar, signifying the dawning light, as well as new creation (see Genesis 1:1-5; John 1:1-5; Rev 21:5). Christians quickly understood this as the focal point of Christian worship (see Acts 20:7, for example). St. Ignatius of Antioch, at the beginning of the second century, makes it clear that Christians view Sunday as a fulfillment and replacement of the Sabbath, and why, in his letter to the Magnesians:
If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, NO LONGER OBSERVING THE SABBATH, BUT LIVING IN THE OBSERVANCE OF THE LORD'S DAY, ON WHICH ALSO OUR LIFE HAS SPRUNG UP AGAIN BY HIM AND BY HIS DEATH-whom some deny, by which mystery we have obtained faith, and therefore endure, that we may be found the disciples of Jesus Christ, our only Master-how shall we be able to live apart from Him, whose disciples the prophets themselves in the Spirit did wait for Him as their Teacher?So even by the time of Ignatius, although many Christians would attend Mass daily, Sunday was clearly set aside as a special day which needed to be observed and lived by, the focal-point and center of our lives.
CONCLUSION
To answer the question I posed earlier, about someone who attends Mass all week, but deliberately skips Sunday, that person's in grave sin for a pretty clear reason. He's not going to be saved by whatever good works going to Mass daily counts for. Rather, he'll be judged by his faith, and faithfulness - his obedience to God. If God-breathed Scripture says not to forsake the assembly of the brethren, and the assembly of the brethren meet on Sunday, YOU CAN'T DELIBERATELY AVOID IT WITHOUT SINNING AGAINST GOD, regardless of whatever other good things you might do.
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Whatever our current, modern thought on Little People and fairies, the fact legends and stories exist of them in cultures around the world is hard to dispute. No other area is a attached to these creatures as England, Ireland, and Scotland possessing some amazing stories of these beings. Sightings of Little People and fairies continue to this day, and perhaps even some of our modern sightings of things we don't understand could be this phenomena as well. Here an example of a recent sighting from the book Fairies: Real Encounters With Little People by Janet Bord:
"Quite recently, probably in the early 1990s, fifteen-year-old Brian Collins was on holiday in the Aran Islands off west Donegal. While out walking early one morning he saw two little men fishing from a bank overlooking the sea. They were about 3 and a half feet tall, dressed in green with brown boots. One had a grey beard and a flat hat. They were laughing and talking in Irish, and suddenly they jumped over the bank. When Brian went to look for them, they had gone, but they had left a pipe behind. He took it back to the house where he was staying, but while there dissappeared from a locked drawer. When Brian saw the little men again, he tried to photograph them and tape-record their conversation, but nothing came out."
The point of the modern day sighting is to really show these events still happen. Fairies vary in size, shape and appearance, but when seen the person involved in the sighting is aware of what they're looking at. As the above sighting shows our movie and storybooks depicting these beings as small, sometimes bearded, and commonly dressed in green or brown may be based on sightings and reports of them. The classic book The Secret Commonwealth of Elves, Fauns, and Fairies by Reverend Robert Kirk details the life and culture of these beings. It was believed he got his information from local folklore and tales where he grew up in Aberfoyle, Scotland. A diary of his has since been found directly regarding this subject matter called The Secret Lives of Elves and Fairies; From The Private Journal of The Reverend Robert Kirk where, if you can believe it, he says he conversed and visited these beings where they dwell in the Fairy Realm.
Kirk is not the only person who has claimed to have gone where these beings live. He called it "The Lands Beneath" and said the fairies lived inside the Earth. In the sightings and stories I've read through there seems to be at least a few where people report two different things, or call them different things, but may be the same phenomena. A common one over time is the nature spirit. In the eyes of the witnesses the beings share a lot of smilarities. But can we trust our eyes with this area of the paranormal?
Both of the above
The very nature of these beings makes proving their existence next to impossible. Do we really have to prove if they exist or not to get the bottom of other things though? We already have mountains of information on them going back the last few hundred years. It may be time to use the fantastic to help provide clues and missing pieces to other areas of the fantastic. Other cultures besides the Scottish and Irish thought them to be fact, such as the Cherokee Indians designating a name for them. Perhaps Little People and fairies should be filed under Cryptozoology to make things a little simpler. A couple fairy beliefs and abilities seen and reported by these creatures overlap with other areas of the paranormal.
I don't know what the entire picture of this is supposed to look like, but I hope I'm not the only one looking. In this area one sometimes has to stretch their beliefs and believe for a second something might be possible. Fact is often stranger than things fiction could dream up. Maybe you really did see a small being in the corner of your eye.
Robert Kreuk is owner of The Future Sight Metaphysical
Source:: http://way-of-witch.blogspot.com
Enclaves of Theory and Theology
You may lie on my first, by the side of a stream,
And my second compose to the Nymph you adore
But if when you've none of my whole, her esteem
And affection diminish, think of her no more
Jane. [Austen]
(Charade - answer, a banknote.)
[ But a different answer, away from capital, may be given altogether,
"whole" replaced by the homonym "hole, lie" curled in meaning, and
"first" taken elsewhere; this is the application of local theory,
an "of capital replaced by the body, the body ultimately
inaccessible. And then, what happens to capital? ]
Abstract: My bad theory: If anything is basic it's lack. We scramble to suture the rest. We can't. We think we do.
I pay no attention to theology; inerrancy or core belief is already dead in relation to its imperviousness. Think of god or spirit as token; as ulterior, in-evident, there is little to say about them, except of course for what might be enacted in their name.
Theory is no longer at an impasse; theory - in the sense, in any sense, of speaking the world, is already lost. It's lost in technology, in the concrete, which it misplaces and misinterprets - how can one speak of codework without understanding code, speak of epistemology without access to, and understanding of, the very machines that extend, at least for the privileged, the real - whose very definition is characterized by
withdrawal? The entanglement of theoretical subject and object is best served by quantum mechanics from below, now approaching the level of ordinary visibility.
This is occasioned by recent readings into theory, where it is clear that the authors were circumlocuting a field they had little knowledge of - in this case, codework - but it's also occasioned by an increasing dissatis- faction with theory's applications beyond the social in general. It's too easy to slip from augmented reality or virtual worlds or virtual reality itself, to ontologies or epistemologies, with the receding dream of the fundamental guiding one astray. There are several levels involved, all crumbling, all entangled - the physical-real, the mathematics of the world (however world and mathesis are defined), the current technologies of the world (ditto), access to these technologies, theory and its techne - and melding or interoperability among all of these. It's theory that
disappears in the mix - or the rest of us; increasingly, to understand the world has come to mean to understand technical vocabularies on all levels
- from conceptual/theoretical astuteness to access to tools, which depends on the grace of institutions and individuals. In my own case, Patrick Lichty and Sandy Baldwin directed me towards mocap at their institutions;
Frances van Scoy extended the invitation to 3-d scanners; Mark Skwarek guided me through the beginnings of mocap, and so forth. I walk in and out of labs with residencies that range (once) from half a year to (most often) 2-3 days. I walk into institutions, into institutional cultures; in this regard I'm luckier than most. But the access remains highly limited, and what's more important here, the resulting phenomenology is always bracketed. I suspect this is the case for most people; it's a matter of degree. All I can do - all "can do - is write from the outside,
from the external (within or without a phenomenology of externality), but, by grace of these invitations, I have learned, at the least, my limits.
Theory on the other hand proceeds without limits; its contemporary
over-reliance on the body, abjection, sexuality, and other issues is to some extent a withdrawal to a fictional core that remains inviolate: begin and end with the body of the theorist, and the details of codework for example will either be bypassed, introjected, or seen as irrelevant. None of this would matter, if theory didn't carry the weight it does; we've all read descriptions of our own work as if they're written in a foreign language, indecipherable with occasional partial legibilities that seem inherently wrong. Media (in the sense of writing-about, placing that writing, receiving and remediating that writing) does that to one, and there's little recourse at the other end. (On the other hand, our own descriptions, as cultural workers, often chart out vast philosophical terrain, as if materiality - and the bridging between abstract theory and materiality - made a difference. I'm guilty of that! In this enclaved essay I'm guilty of that!)
When I give a talk now, I try to begin with issues of "the fragility of good things" (from catastrophe theory), extinctions, global slaughter coupled with populations exponentially increasing - and enclaving, a concept borrowed from Mike Davis, emphasizing the secure and violent walls placed around the wealthy, around global institutions and bodies, around governance in general. Theory itself is enclaved in this regard - as is the epistemology/ontology of the real (at variance with theory), dependent on Fermilab, the LHC, AR, holographic VR, etc. etc. - pick your level, your machine, your theorist. The levels aren't interoperable, nor are they well-defined. The result is brilliant production, with either micro-man- aged phenomenology, or phenomenology left in the dust. (Brian Greene's The Hidden Reality figures here for example.)
It's characteristic of this short essay, that" don't know what I'm
talking about, nor can "- which is why the weaker the theory, the more functional. I keep thinking of the usual question, for example - Why is there something rather than nothing - and coming up with the exhaustive positioning of physical bootstrapping, the universe bringing itself, continuously, into existence, so that the Why - which implies both origins and causality - if it doesn't fade away, at least is in need of a coronary bypass. The solidity or projection of real or virtual objects stands ultimately in relation to physical theory; if holography plays a role in our appearing, how many codings occur to construct a virtual world?
The bottom line, not the fundamental one, is the failure of regimes - of technology, theory, coding, phenomenology, physical and somatic realities
- to interconnect, in combination with apparent flows of power among them.
This power is split and sutured by human claims among humans that don't quite interconnect. I'm not talking about the old notion of two cultures, but about fragmentation everywhere, suturing within micro-domains (code, technology, augmented and diminished realities, theory, daily life). This is hard to grasp, when even this description falls apart, is rifted; how could it be otherwise? I'm not talking about the old notion of master narratives, but about a collocation of narratives, topologically-distinct but fuzzy and broken sememes. I'm not talking about a dearth of ontologies but about ontologies as local conventions, epistemologies always already under contestation. (Which is amazing and liberation; there are just the old Sartrean issues of scarcity economics in the midst of Bataille's surplus increasingly harbored from above.)
And I'm talking about enclaving brought about by an exponential increase in knowledge, coupled by an exponential increase in wealth among a small and isolated class - both have utterly transformed the landscape, origin- ally one of privilege, network broadcast, and limited access - through a period of net neutrality, open sourcing knowledge (but not medical care, basic survival safety nets, life on the ground), and a distant horizon of universal open channels of information and communication - to one again of technological privilege, limited broadcast and access, local control. I can see the model changing from the imperial through the appearance of democracy, back through neoliberalism to an imperium in everything but name. Better managed this time, everything appears better and better advertised; it's just a kind blurriness in the details: WELCOME TO THE TELECOMS OF THE REAL.
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Among the gods who were known to the Egyptians in very early times were Amen and his consort Ament, and their names are found in the Pyramid Texts, e.g., Unas, line 558, where they are mentioned immediately after the pair of gods Nau and Nen, and in connection with the twin Lion-godsShu and Tefnut, who are described as the two gods who made their own bodies, and with the goddess Temt, the female counterpart of Tem.
It is evident that even in the remote period of the 5th Dynasty Amen and Ament were numbered among the primeval gods, if not as gods in chief certainly as subsidiary forms of some of them, and from the fact that they are mentioned immediately after the deities of primeval matter, Nau and Nen, who we may consider to be the equivalents of the watery abyss from which all things sprang, and immediately before Temt and Shu and Tefnut, it would seem that the writers or editors of the Pyramid Texts assigned great antiquity to their existence. OF THE ATTRIBUTES ASCRIBED TO AMEN IN THE ANCIENT EMPIRE NOTHING IS KNOWN, BUT, IF WE ACCEPT THE MEANING "HIDDEN" WHICH IS USUALLY GIVEN TO HIS NAME, WE MUST CONCLUDE THAT HE WAS THE PERSONIFICATION OF THE HIDDEN AND UNKNOWN CREATIVE POWER WHICH WAS ASSOCIATED WITH THE PRIMEVAL ABYSS, GODS IN THE CREATION OF THE WORLD, AND ALL THAT IS IN IT.
The word or root amen, certainly means "what is hidden, what is not seen, what cannot be seen," and the like, and this fact is proved by scores of examples which may be collected from texts of all periods. In hymns to Amen we often read that he is "hidden to his children, "and "hidden to gods and men," and it has been stated that these expressions only refer to the "hiding," i.e., "setting" of the sun each evening, and that they are only to be understood in a physical sense, and to mean nothing more than the disappearance of the god Amen from the sight of men at the close of day. Now, not only is the god himself said to be "hidden," but his name also is "hidden," and his form, or similitude, is said to be "unknown;" these statements show that "hidden," when applied to Amen, the great god, has reference to something more than the "sun which has disappeared below the horizon," and that it indicates THE GOD WHO CANNOT BE SEEN WITH THE MORTAL EYES, AND WHO IS INVISIBLE, AS WELL AS INSCRUTABLE, TO GODS AS WELL AS MEN.
SCOTTY -
First of all, this links to a tourism website, not a great source, surely.
Amen was an Egyptian god
Amon, or Amen
Amon, or Amen ( the mysterious ), an Egyptian divinity, whose name occurs in that of No-amon. ( Nahum 3:8
but it's also a Hebrew word meaning:
Amen Dependable; faithful; certain. And unto the angel of the church of the Laodiceans write; These things saith the AMEN
Amen, [N] [B] [E] literally "true" and used as a substantive, "that which is true, truth," ( Isaiah 65:16 )
Amen [N] [B] [S] This Hebrew word means firm, and hence also faithful ( Revelation 3:14 ). In Isaiah 65:16
The Israelits were enslaved in Egypt for 400 years - I don't think they would prey to an Egyptain god, if that's what the post is suggesting.
I'm going to do some more investigating about this...
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