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Post by Indilwen on Jul 8, 2012 12:48:41 GMT 12
Hi Guenn, You are most welcome I have also sent the link to a couple of my artist friends whom I know will just love it.
Blessings Sue
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Post by Indilwen on Jul 8, 2012 11:07:14 GMT 12
This is a wonderful site please check it out! WRITTEN AND ILLUSTRATED BY GUENN EONA NIMUE THE STORY OF ANGLAMARKE Anglamarke council was founded in the summer of 1978, bringing together a small group of rare and gifted people, seven of whom were discovered to be “naturals”, accomplished telepathic bio-communicators whose exceptional abilities simply emerged when the time was right. I had only met a few of them before that time, and because I was so often in the partial trance state required for clear transmission of portrait images, I readily accepted these new people as friends, which they were. It did not occur to me to ask if they were aware of their own special gifts earlier in life, since everything was moving so quickly and we were all too completely immersed in our work to think of anything else. Follow link to read more...... www.anglamarke.com/introduction
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Post by Indilwen on Jul 6, 2012 12:30:15 GMT 12
Thank you for sharing this wonderful article Guenn. I tend to agree that it would be far easier working with children, the younger the better, less subliminal conditioning, memories within present life-time, and forgotten experiences hidden deep within the sub-conscious. How synchronistic it is that you posted this now, as I have been researching this very thing myself, finding alot of information yet not satisfied with the results, until now. Have always wondered about things from a personal perspective, not understanding the memories themselves as they did not relate to this life-time, having asked my parents about the younger years, not remembering everything that happened in my life.. My father believed in reincarnation, and I too, as I grew up, found it to be the only reasonable explanation for so many things in our lives today. Of course it was always difficult to prove but reading about the young children in remote places around the globe, sharing experiences from previous life times, names, places, scars, etc is very compelling in my humble opinion. Intend to read this again.. Thank you again, you have no idea ( or maybe you do, smiles ,) how blessed I feel that you have joined my humble little niche in cyber space. Will be sharing more about the synchronicities that have become most relevant since your joining. Sue ....
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Post by Indilwen on Jul 3, 2012 12:24:03 GMT 12
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Post by Indilwen on Jul 3, 2012 11:38:34 GMT 12
How wonderful, what an incredible experience, although sad about the tree though. I had a beautiful Oak that lived at the back of my garden and one of the neighbours poisoned it and it died. I was so upset about it, and missed my meditations and chats with my friend. I just love trees so much they hold so much wisdom...
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Post by Indilwen on Jul 3, 2012 11:27:27 GMT 12
THE FOUR DIVISIONS OF IRISH MYTHOLOGY: The Irish mythological cycle can be divided into four major divisions. The first is the historical-mythological cycle. Two important texts are part of this cycle: the Leabhar Gahbala (Book of Invasions), a mythological history of Ireland; and the Dinnshenchas (History of Places), a mythological geography of Ireland. The main theme in the historical-mythological cycle concerns the peopling of Ireland and the fortunes of the Tuatha De Danann (People of the Goddess Danann), who were the mythological ancestors of the Irish. In the historical-mythological cycle the story of the predecessors of the Irish settlement is told. The first group to come to Ireland is led by a woman, Cesair; the majority of her group is composed of women. This group arrives before the great flood, and all are destroyed in the flood except one, Fintan, who in the form of a salmon, eagle, or hawk witnesses all of the later settlements. Fintan is the patron of the traditional lore and storytelling. The next group is led by Partholan, but he and all of his people die in a plague. A third group is led by Nemed; after suffering many vicissitudes, this group divides into three parts and abandons Ireland. Two of these groups, the Fir Bolg (Bolg Men) and the Tuatha De Danann (People of the Goddess Danann), occupy the subsequent history. The Fir Bolg return to Ireland, which they divide into the five provinces of Ulster, Leinster, Munster, Connacht, and Meath; they also introduce kingship. When the Tuatha De Danann arrive, warfare ensues over possession of the land. One tradition states that after the First Battle of Mag Tuired, the Fir Bolg and Tuatha De Danann make peace and agree to live together in harmony. The Tuatha are described as demigods; they are beautiful people, possessed with skill in music and the arts. They are always spoken about within a context of fabulous magical powers and wonders, which define the essence of their manifestation. A central theme in the myth of the Tuatha is that of the Second Battle of Mag Tuired. During the First Battle of Mag Tuired the king of the Tuatha, Nuada, is wounded. Because he is now physically blemished, he can no longer serve as king. The kingship is then given to his adopted son, Bres. Bres's father is a king of the Fomoire, a group of people with whom Nemed and his people had fought in previous times. Bres's mother, Eriu, is, however, a Tuatha. The choice of Bres is apparently an attempt to accomplish an alliance between the Tuatha and the Fomoire. Bres, however, demands severe tribute from the Tuatha and persecutes them in many ways. A champion, Lug, arises from among the Tuatha; Lug is a master of all the arts of magic and warfare. Meanwhile Nuada, the blemished king, is restored to his kingship after he has been equipped with a silver arm. Nuada takes counsel with Lug, Dagda, the great god with the magic cauldron, and others concerning the preparations for warfare with the Fomoire. When the battle finally takes place, the Tuatha who are slain in the fighting are magically restored to life. Lug also uses magic to vanquish Balar "of the baleful eye." The Fomoire are routed. The life of the captured Bres is spared when he promises to advise on the proper times for sowing and reaping. Unlike similar battles in other Indo-European mythologies, the Second Battle of Mag Tuired does not end in a reconciliation and fusion of the two parties. The skills imparted by Bres, however, serve the same function of completing the functions needed in settled society. The Tuatha are themselves later defeated by the Sons of Mil, the immediate ancestors of the Irish people. The Tuatha are said now to live in the underground of Ireland, in the fairy regions, where the fairies are subject to them. The second division is the Ulster cycle. These myths are stories of the warriors of King Conchobar. The themes of those of honor and prestige revolve around heroic deeds and the hero Cu Chulainn (or Cuchulainn). In the Ulster cycle the heroic accomplishments of Cuchulain are related. Cuchulain in some versions is said to be a foster child of Ulster, and in some respects his character is modeled on that of Lug of the historical-mythological cycle. He is described as a small black-browed man, beardless and full of gaiety. When he is in battle a remarkable change comes over him; he increases in size, and his body trembles and whirls about inside of his skin so that his frontal features are turned to the rear. He can draw one of his eyes back into his head, and his hair bristles on end, with a drop of blood on the end of each hair. When he is in a warrior frenzy he attacks anyone in the vicinity, friend and foe alike. The third division is that of Fenian. The Fenian Cycle recounts the exploits of Finn Mac Cumhail and his companions and deals with the cult and institution of warriors. The last division deals with the institution and founding of the great and lesser kings of Ireland. source: irelandnow.com/mythology.html
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Post by Indilwen on Jul 3, 2012 11:25:30 GMT 12
THE DAGDA'S HARP: It is said that there were two quite different kinds of people in Ireland: one set of people with long dark hair and dark eyes, called Fomorians -- they carried long slender spears made of golden bronze when they fought -- and another race of people who were golden-haired and blue-eyed, and who carried short, blunt, heavy spears of dull metal. The golden-haired people had a great chieftain who was also a kind of high priest, who was called the Dagda. And this Dagda had a wonderful magic harp. The harp was beautiful to look upon, mighty in size, made of rare wood, and ornamented with gold and jewels; and it had wonderful music in its strings, which only the Dagda could call out. When the men were going out to battle, the Dagda would set up his magic harp and sweep his hand across the strings, and a war song would ring out which would make every warrior buckle on his armor, brace his knees, and shout, ``Forth to the fight!'' Then, when the men came back from the battle, weary and wounded, the Dagda would take his harp and strike a few chords, and as the magic music stole out upon the air, every man forgot his weariness and the smart of his wounds, and thought of the honor he had won, and of the comrade who had died beside him, and of the safety of his wife and children. Then the song would swell out louder, and every warrior would remember only the glory he had helped win for the king; and each man would rise at the great tables his cup in his hand, and shout ``Long live the King!'' There came a time when the Fomorians and the golden-haired men were at war; and in the midst of a great battle, while the Dagda's hall was not so well guarded as usual, some of the chieftains of the Fomorians stole the great harp from the wall, where it hung, and fled away with it. Their wives and children and some few of their soldiers went with them, and they fled fast and far through the night, until they were a long way from the battlefield. Then they thought they were safe, and they turned aside into a vacant castle, by the road, and sat down to a banquet, hanging the stolen harp on the wall. The Dagda, with two or three of his warriors, had followed hard on their track. And while they were in the midst of theirbanqueting, the door was suddenly burst open, and the Dagda stood there, with his men. Some of the Fomorians sprang to their feet, but before any of them could grasp a weapon, the Dagda called out to his harp on the wall, ``Come to me, O my harp!'' The great harp recognized its master's voice, and leaped from the wall. Whirling through the hall, sweeping aside and killing the men who got in its way, it sprang to its master's hand. And the Dagda took his harp and swept his hand across the strings in three great, solemn chords. The harp answered with the magic Music of Tears. As the wailing harmony smote upon the air, the women of the Fomorians bowed their heads and wept bitterly, the strong men turned their faces aside, and the little children sobbed. Again the Dagda touched the strings, and this time the magic Music of Mirth leaped from the harp. And when they heard that Music of Mirth, the young warriors of the Fomorians began to laugh; they laughed till the cups fell from their grasp, and the spears dropped from their hands, while the wine flowed from the broken bowls; they laughed until their limbs were helpless with excess of glee. Once more the Dagda touched his harp, but very, very softly. And now a music stole forth as soft as dreams, and as sweet as joy: it was the magic Music of Sleep. When they heard that, gently, gently, the Fomorian women bowed their heads in slumber; the little children crept to their mothers' laps; the old men nodded; and the young warriors drooped in their seats and closed their eyes: one after another all the Fomorians sank into sleep. When they were all deep in slumber, the Dagda took his magic harp, and he and his golden-haired warriors stole softly away, and came in safety to their own homes again. source: irelandnow.com/dagda.html
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Post by Indilwen on Jul 2, 2012 16:04:16 GMT 12
This is a short story from P.W. Joyce's 'The Wonders of Ireland' (1911):
On one occasion, as the poet Erard Mac Cossi was standing on the shore of the river Boyne, he saw a flock of wild swans flying past very near him. Taking up a round stone, he flung it into the midst of them and struck one on the wing, so that it fell to the ground helpless and fluttering, while the others flew off. The poet ran immediately to catch it, but when he came up he found it was not a swan but a woman dressed in white. As soon as he had recovered from his astonishment he spoke to her and asked how it happened that she had been flying about in the shape of a swan. She replied that some short time before, she had a sudden heavy fit of illness, and that she grew rapidly worse, till one day, when she was lying at the point of death, a number of demons came into the house and carried her off silently, while it appeared to her friends that she had died. She and the demons took the shape of swans, and from that out she remained flying about with them from place to place, till the poet set her free by a lucky accident.
Mac Cossi then brought her to his house and treated her kindly, and after a little while restored her to her friends.
The above story is yet another example of a swan story connected with the Boyne River, which in Irish is Bó Finne, the white cow, and may have been seen as an earthly Milky Way in ancient times. See the Cygnus Enigma for more information on the swan connection.
link to the cygnus enigma...http://mythicalireland.com/cygnus/index.html
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Post by Indilwen on Jul 2, 2012 16:00:17 GMT 12
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Post by Indilwen on Jul 2, 2012 15:54:58 GMT 12
There is a very interesting article by Andrew Collins on the Cygnus Mystery which relates to the ancient sites around the world and their significance to Swans and the Cygnus Constellations. Very profound knowledge can be gained by reading the ancient myths and legends of the cultures around the world for therein lay many mysteries and wisdom.
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Post by Indilwen on Jul 2, 2012 15:52:44 GMT 12
Long ago there was a king in Ireland called Lir who was the father of four beautiful children, a son, a daughter and twin sons. Their mother (daughter of the High King of Ireland) died when they were still young and needing loving care. And so it came about that King Lir, who dearly loved his four children and wanted them to have a new mother, married his wife's sister, Aoife, and gave them into her charge. But Aoife, seeing King Lir playing with the chidren and giving them so much of his time, became jealous of them and thought how she might have her King all to herself and the children out of the way. One night she secretly bargained with a druid for the use of his magic wand and made her plans while the children were asleep.
Next morning,when they woke to a beautiful summer's day, Aoife had perfected her plan. "Come with me," she said to the children, "Today I am going to take you to the lake and when the sun gets hot you can all go into the cool water for a swim." When noonday came and the sun was at it's height in the sky Aoife saw a dark cloud coming from the North and, fearing her plan would be spoiled, shouted "Quickly now, into the water with you all!" Then using the druid's magic wand Aoife cast a spell on the four children, turning them one by one into swans. The great dark cloud from the North turned black, shut out the sun, burst into thunder and with a scream Aoife disappeared into the cloud and was never seen again. But Aoife, with her druid's wand, had not taken away the children's human voices; she had told them they would be set free again from the spell in 900 years time when St. Patrick would come to Ireland and they would hear the sound of the first Christian bells.
And so at the end of 300 years on lake Davra, 300 years on the sea of Moyle and another 300 years on the lake isle of Glora in Mayo, the day came when they heard the distant sound of one of the first Christian bells to ring in Ireland. They immediately followed the sound until they came to the house of a Christian called Caomhog and told him what had happened to them so long ago.
They were lovingly cared for by the people of the house and people came from far and near to see the swans who could talk and sing. Then one day a princess sent her servants to try and steal the swans. But just as the servants laid hands on them the time had come for the swans to become humans again and the servants ran away terrified.
Now that the swans were again human, although 900 years old, Caomhog had them baptised and the bells rang out at their Christening. Soon afterwards, when they had died of old age, Caomhog dreamt on the very same night that he saw four beautiful children - a boy, his sister and two twin brothers flying out over the lake then straight up to heaven and he knew they really were the children of Lir
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Post by Indilwen on Jul 1, 2012 14:39:06 GMT 12
Oh my this is breathtaking. You are very blessed Guenn, unique style and vibrant. Thank you so much for sharing your gift.....
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Post by Indilwen on Jun 9, 2012 17:42:10 GMT 12
Rongorongo script Origin The people of Easter Island were possibly inspired to invent the Rongorongo script after seeing the writing used by the Spanish when they annexed the island in 1770. The Easter Islanders were apparently impressed by the mana or power of the Spaniards' writing. Rongorongo was used until the 1860s, after which knowledge of the script was lost. Nowadays most Easter Islanders write in Spanish using the Latin alphabet though a few try to write their own language, Rapanui, also with the Latin alphabet. Since missionaries started visiting Easter Island in the 1860s, they have taken an interest in the mysterious Rongorongo symbols. A number of attempts have been made to decipher them, none of which have been completely successful, though in his book Rongorongo: The Easter Island Script, Steven Roger Fischer, Director of the Institute of Polynesian Languages and Literatures in Auckland, New Zealand, claims to have unlocked its mysteries. Two other scripts were once used on Easter Island: Ta'u and Mama, but little is known about them as very few inscriptions have been found. Notable features •The Rongorongo script consists of about 120 symbols, mainly representations of birds, fish, gods, plants and a variety of geometric shapes. •Some of the symbols represent whole words, some represent sounds and others represent abstract concepts. •Rongorongo was used be priests to write a limited range of rhetorical statements and helped to reassert their authority. Used to write Rapanui, a Polynesian language spoken by about 2,500 people on Easter Island and also in Chile, Tahiti and the USA. Some of the symbols used in the Rongorongo script Links Further information about the Rongorongo script and decipherment efforts www.netaxs.com/~trance/rongo.html The Rongorongo of Easter Island - includes many samples of Rongorongo inscriptions www.rongorongo.org An introduction to the language of Easter Island - includes English <> Rapa Nui dictionary www.rongorongo.org/vanaga/ Easter Island Home Page www.netaxs.com/~trance/rapanui.html Information about Easter Island (in Spanish and English) www.rapanui.cl Attachments:
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Post by Indilwen on Jun 9, 2012 17:16:41 GMT 12
EASTER ISLAND. Attachments:
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Post by Indilwen on Jun 9, 2012 17:16:00 GMT 12
EASTER ISLAND HEADS.. Attachments:
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