Thursday, November 28, 2013

NATURE AFFINITY: MIRACULOUS WOMAN TALE FROM PHILIPPINES



NATURE AFFINITY: MIRACULOUS WOMAN TALE FROM PHILIPPINES

Erle Frayne D. Argonza / Ra

The tale contained herein is a Philippines version of the previous tale circulating among the Indonesians/Borneans.

The feminine gender is used here as signifier of the ‘miraculous’ powers of the nature world. In Theos Sophia, ‘miracle’ is nothing to ponder about, it is as natural or follows cosmic laws, and mastery of the laws will enable any evolved soul to tap into the infinite endowments of Kosmos.

The folk mind surely has a way of reducing natural laws and cosmic forces into ‘supernatural’ and ‘miracle’ discourse. Sociologically, that is a way how evolving humans make sense of phenomena and forces happening around them. Nature or natura is matter, which comes from the Latin word mater, which in turn means ‘mother’.

Even the endowments of nature they anthropomorphize by projecting human attributes to them. However, the folks never made a mistake by endowing the nature and celestial bodies with consciousness, for indeed consciousness inheres from the minutest atoms to the entire Kosmos itself.

[Philippines, 30 June 2011]

A version from the Philippines 25 adds several features of interest. "`We go to take greens, sister-in-law Dinay, perhaps the siksiklat [a sort of vine, whose leaves are used for greens] will taste good. I have heard that the siksiklat is good,' said Aponibolinayen. They went to get her siksiklat. When they arrived at the place of small trees, which they thought was the place of the siksiklat, they looked. Aponibolinayen was the first who looked. As soon as she began to break off the siksiklat which she saw she did not break any more, but the siksiklat encircled and carried her up. When they reached the sky, the siksiklat placed her below the alosip-tree. She sat for a long time. Soon she heard the crowing of the rooster. She stood up and went to see the rooster which crowed. She saw a spring. She saw it was pretty; because its sands were oday and its gravel pagatpat and the top of the betel-nuttree was gold, and the place where the people step was a large Chinese plate which was gold. She was surprised, for she saw that the house was small. She was afraid and soon began to climb the betel-nut-tree, and she hid herself.
"The man who owned the house, which she saw near the well, was Ini-init — the sun. But he was not in the place of his house, because he went out and went above to make the sun, because that was his work in the daytime. And the next day Aponibolinayen saw him, who went out of his house, because he went again to make the sun. And Aponibolinayen went after him to his house,. because she saw the man, who owned the house, who left. When she arrived in the house, she quickly cooked, because she was very hungry.
"When she finished cooking, she took the stick used in roasting fish and cooked it, and the fish stick which she cooked became cut-up fish, because she used her magic power. When she finished to cook the fish, she took out rice from the pot, and when she had finished to take out the rice from the pot, she took off the meat from the fish. When she finished taking the fish from the pot, she ate. When she finished eating, she washed. When she finished washing, she kept those things which she used to eat, the coconut shell cup and plate, and she laid down to sleep.
"When the afternoon came, Ini-init went home to his house after he finished fishing. He saw his house, which appeared as if it was burning, not slowly. He went home because it appeared as if his house was burning. When he arrived at his house, it was not burning, and he was surprised because it appeared as if there was a flame at the place of his bed. When he was in his house, he saw that which was like the flame of the fire, at the place of his bed, was a very pretty lady.
"Soon he cooked, and when he had finished to cook he scaled the fish, and when he had finished scaling he cut it into many pieces, and he made a noise on the bamboo floor when he cut the fish. The woman awoke, who was asleep on his bed. She saw that the man who cut the fish was a handsome man, and that he dragged his hair. The pot she had used to cook in looked like the egg of a rooster, and he was surprised because it looked like the egg of a rooster; and the rice which she cooked was one grain of broken rice. Because of all this Ini-init was surprised, for the pot was very small with which she cooked. After Ini-init cooked, the woman vanished and she went to the leaves of the betel-nut, where she went to hide.
"After Ini-init finished cooking the fish, he saw the bed, the place where the woman was sleeping, was empty. He was looking continually, but he did not find her. When he could not find her, he ate alone, and when he finished eating he washed, and when he finished washing the dishes he put away, and when he had finished putting away he went to the yard to get a fresh breath. . . . When it began to be early morning, he left his house, he who went up, because it was his business to make the sun. And Aponibolinayen went again into the house.
"When it became afternoon, Ini-init went to his home, and Aponibolinayen had cooked, after which she went out to the betel-nut trees. When Ini-init arrived, he was surprised because his food was cooked, for there was no person in his house. As soon as he saw the cooked rice and the cooked fish in the dish, he took the fish and the rice and began to eat. When he had finished eating, he went to his yard to take a fresh breath and he was troubled in his mind when he thought of what had happened. He said, `Perhaps the woman, which I saw, came to cook and has left the house. Sometime I shall try to hide and watch, so that I may catch her.' He went to sleep, and when it became early morning he went to cook his food. When he had finished eating, he went again to make the sun, and Aponibolinayen went again to his house.
"When the sun had nearly sunk, he sent the big star who was next to follow him in the sky, and he went home to spy on the woman. When he had nearly reached his home, he saw the house appeared as if it was burning. He walked softly when he went up the ladder. He slammed shut the door. He reached truly the woman who was cooking in the house. He went quickly and the woman said to him, `You cut me only once, so that I only cure one time, if you are the old enemy.' `If I were the old enemy, I should have cut before,' said Ini-init, and he sat near her who cooked. He took out the betel-nut, and he arranged it so that they began to chew the betel-nut, and he said, `Ala! young lady, we are going to chew, because it is bad for us to talk who do not know each other's names.' Aponibolinayen answered, `No, for if the rich man who practises magic is able to give to the rich woman who has magical power, soon there will be a sign.' Ini-init said, `No, hurry up even though we are related, for you come here if we are not related.'
"He begged her, and he cut the betel-nut, which was to be chewed, which was covered with gold, and he gave it to the woman who had magical power, and they chewed. When she laid down the quid, it looked like the agate bead, which has no hole for the thread. And the quid of Ini-init looked like a square bead.
"`My name is Ini-init, who often goes to travel over the world. I always stop in the afternoon. What can I do, it is my business,' he said. Aponibolinayen was next to tell her name. `My name is Aponibolinayen, who lives in Kaodanan, who am the sister of Awig,' she said, and when they had finished telling their names, both their quids looked like the agate bead, which is pinoglan, which has no hole. Ini-init said, `We are relatives, and it is good for us to be married. Do not be afraid even though you did not come here of your own accord. I go to Kaodanan,' he said. Then they married, and the sun went to shine on the world, because it was his business, and the big star also had business when it became night."
In some versions the woman who provides food miraculously is a tree-spirit, or comes from a plant or fruit; while in other stories she appears from the sea. In its distribution the tale extends eastward into Melanesia.

Saturday, November 23, 2013

AFFINITY WITH DEVIC WORLD: SUPERNATURAL WOMEN TALES OF INDONESIA, BORNEO

AFFINITY WITH DEVIC WORLD: SUPERNATURAL WOMEN TALES OF INDONESIA, BORNEO

Erle Frayne D. Argonza

The tale contained herein is among the standard lores that depict women of supernatural origin who supposedly provided beneficence to persons in need. Broadly, such tales signify humanity’s affinity with the devic world—of devas (architect of forms) & elementals (materializers of forms)—during antiquity.

Theos Sophia or divine wisdom declares that nothing is above nature or ‘super-natural’, for even the Spirit-Force from which we came from is well meshed with ‘mother nature’ which is the Almighty’s ‘outer garment’. Even the devic world forms a part of the totality of emanations in the nature world and not apart from or above it.

One truly enthralling tale concerns a lady who came from the bumble bee world. She shape-shifted to human in order to help a man in need, then married the man but with caution to the latter to observe a caveat, bore a child with him, and so on. The ‘bumble bee’ seems to signify those devas and elementals who in fact embodied as humans as part of their own evolutionary programs, and many are those ‘merman’ and ‘mermaids’ among us today.

Such an affinity has been lost with time, save for the folks and psychic sensitive humans who retain the faculties for sensing and relating to them. At the commencement of the 6th root-race of this present Evolutionary Round—properly called the devic-man round—that affinity and mutual respect between humans and devas/elementals will return.

[Philippines, 30 June 2011]

Widely disseminated in Indonesia, and also occurring far outside its limits, are stories based on a theme involving the miraculous providing of food by women of supernatural origin. A Bornean version may serve as an example of this type. One day a man named Rakian was out hunting for honey, when in the top of a mangis-tree he saw a number of bees' nests. The bees belonging to one of these were white, and as this was a curiosity, he selected this nest, removed it carefully, and carried it home. He spent the next day working in his garden and did not return to his house until evening; but when he entered, he found rice and fish already cooked and standing on his food-shelf above the fire. "Who can have cooked for me?" he thought, "for I live here alone. This fish is not mine, although the rice is. The rice is cold, and must have been cooked some time. Perhaps someone has come and cooked for me and then taken away my bees' nest." On going to look, however, he found his bees' nest still where he had left it; so he sat down and ate, saying, "Well, if someone is going to cook for me, so much the better." In the morning he went off again to his garden, and when he came back at night, there was his food already cooked as before; and this continued for some time until one day he resolved to return early to see if he could not solve the mystery. Accordingly he set off as if to go to his garden and then quietly came back and hid himself where he could watch. By and by the door of the house creaked, and a beautiful woman came out and went to the river to get water; but while she was gone, Rakian entered the house and looking at his bees' nest found that there were no bees in it. So taking the nest and hiding it, he secreted himself in the house; and after a while the woman re-turned and went to the place where the nest had been. "Oh," said she, weeping, "who has taken my box? It cannot be Rakian, for he has gone to his garden. I am afraid he will come back and find me." When it was evening, Rakian came out as if he had just returned from his garden, but the woman sat there silent. "Why are you here?" said he; "perhaps you want to steal my bees?" but the woman answered, "I don't know anything about your bees." Rakian went to look for his bees' nest, but of course could not find it, for he had hidden it away; whereupon he again accused her of taking his honey, while she denied all knowledge of it. "Well, never mind," said he; "will you cook for me, for I am hungry?" She, how-ever, replied that she did not wish to cook, for she was vexed; and then she taxed Rakian with having taken her box, which, she said, contained all her clothes; but he replied that he would not give it to her because he was afraid that she would get into it again. "I will not get into it," said she. "If you like me, you can take me for your wife. My mother wished to give me to you in this way, for you have no wife here, and I have no husband in my country." Accordingly Rakian gave her the bees' nest, and the woman then said, "If you take me as your wife, you must never call me a bee-woman, for if you do I shall be ashamed." Rakian promised, and so they were married; and by and by his wife bore him a child. Now one day there was a feast at a neighbour's, to which Rakian went as a guest; but when the people asked him where his wife had come from, as they had never before seen so beautiful a woman, he replied evasively. After a while, however, all the men got drunk, and then, when they kept asking him where his wife had come from, he forgot his promise and said, "The truth is my wife was at first a bee."
When Rakian got home, his wife was silent and would not speak to him, but after a while she said, "What did I tell you long ago? I think you have been saying things to make me ashamed." Her husband denied that he had said anything wrong, but she insisted, declaring, "You are lying, for though you were far away, I heard what you said," whereupon Rakian was silent in his turn. "I shall now go to my home," said she, "but the child I will leave with you. In seven days my father will pass by here, and I shall go with him." Rakian wept, but could not move her, and seven days later he saw a white bee flying by, whereupon his wife came out of the house, and saying, "There is my father," she turned into a bee once more and flew away, while Rakian hurried into the house, seized the child, and hastened off in pursuit. For seven days he followed the bees, and then losing sight of them, found himself on the banks of a stream where he lay down with the child and slept. By and by a woman came from a house near by, woke him, and said, "Rakian, why don't you go to your wife's house, and sleep there? The house is not far off." "When I have bathed, you must show me the way," said he, and she replied, "Very well"; so they went, and the woman pointed his wife's house out to him. "Her room is right in the middle. There are eleven rooms in the house. If you enter, you must not be afraid, for the roof-beams are full of bees, but they do not attack men." Accordingly Rakian climbed up into the house and found it full of bees, but in the middle room there were none. The child began to cry, whereupon a voice from the middle room asked, "Why do you not come out? Have you no pity on your child, that is weeping here?" Then, after a time, Rakian's wife appeared, and the child ran to her, and Rakian's heart was glad; but his wife said to him, "What did I tell you at first, that you were not to tell whence I came? If you had not been able to follow me here, certainly there would have been distress for you." When she finished speaking, all the bees dropped down from the roof-beams to the floor and became men; while as for Rakian and his child, they stayed in the bees' village and did not go back any more.
@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@

PROF. ERLE FRAYNE ARGONZA WEBSITE: http://erleargonza.com

Friday, November 15, 2013

AFFINITY WITH ANIMAL WORLD: DUSUN/NORTH BORNEO TALE



AFFINITY WITH ANIMAL WORLD: DUSUN/NORTH BORNEO TALE

Erle Frayne D. Argonza / Ra

Tales which involve themes of the "grateful animals" and the "impossible tasks" are quite common; and as an example of one type of these we may take a Dusun story from British North Borneo. Serungal was an ugly man, but he wished very much to marry a rajah's daughter. On his way to the village of the rajah he saw some men killing an ant, but when he remonstrated with them, they ran away and left the insect, which crawled off in safety. A little farther on Serungal heard some people shouting and found that they were trying to kill a fire-fly, whose life he saved in the same manner as he had that of the ant; and before he reached the rajah's gate he also rescued a squirrel. Arrived before the rajah, Serungal made known to him that he had come to ask for the hand of one of his daughters; but since the rajah did not want him for a son-in-law, he said to him, "If you can pick up the rice which is in this basket, after it has been scattered over the plain, you may have my daughter." Serungal thought that he could not succeed in this impossible task, for the rajah allowed him only a short time to complete it; but nevertheless he determined to try, only to find that achievement was hopeless. He began to weep, but soon an ant came to him, and learning the reason of his lamentation, said, "Well, stop crying, and I will help you, for you helped me when men wished to kill me," and accordingly the ant called his companions, who quickly sought and gathered the grains of rice, so that the basket soon was full once more. When Serungal carried the receptacle to the rajah and announced that he had accomplished the task, the latter said, "Well, you may have my daughter, but first you must climb my betel-nut tree and pluck all the nuts." Now this tree was so tall that its top was lost in the clouds, and Serungal, after several vain attempts, sat at the foot of the tree, weeping. To him then came the squirrel whom he had befriended, and in gratitude for the aid which Serungal had given him it climbed the tree for him and brought down all the nuts. The rajah had one more task, however, for Serungal to accomplish, telling him that he might have his youngest daughter if he could pick her out from among her six other sisters when all were shut up in a perfectly dark room. Serungal again was in despair when the fire-fly came to him and said, "I will search for you and I will settle on the nose of the seventh daughter; so wherever you see a light, that will be the place where the rajah's youngest daughter is." 22 Accordingly Serungal went into the darkened room, and seeing the fire-fly, carried away the woman on whom it had settled; whereupon the rajah admitted Serungal's success and thus was obliged to recognize him as his son-in-law 23 Tales of this type present such close analogies to Indian and wide-spread European types that it is probable that they are directly or indirectly due to Hindu contact.
REFLECTION

The lore projects two themes: (a) strong affinity and synergy with the animal world; and, (b) virtues arising from such affinity.

Early humans had the greatest affinity with the nature world and respected all of its endowments—mineral, vegetative, animal. Necessarily, they were also held strong affinity and synergy with the devic world, the world of devas and elementals who were tasked to aid in the growth & development of creatures of nature.

The cherished reward of marrying the daughter of a rajah is the goal. That goal is no simple aim to achieve, as it involves the demonstration of dharma or virtues. Surprisingly, a virtuous persons’ demonstration of dharma vis a vis the animal world can also have its corresponding reward of being aided by the animals whom the person helped.

The synergy with the animal world is still around with us—among peasants, fisherfolks, indigenous peoples most especially. Yet even at home we have this care for pets and greening of our homes. Both pets and gardens at home help to create the balance and harmony, the principles of which Theos Sophia fully support.

Our affinity with the animal world didn’t evolve in time, but on the contrary has been waning with time. Absolute Evil at the end phase of the 5th root-race of Aryans holds sway so potently as to see humanity get alienated from the nature world, the ecological costs being the repercussions suffered by the entire planet.

[Philippines, 30 June 2011]

@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@

PROF. ERLE FRAYNE ARGONZA WEBSITE: http://erleargonza.com

ARGONZA COSMIC BLOGS & LINKS:

MASTERS’ SITES: 


Thursday, November 7, 2013

GREAT DEITY & ‘HALF-CHILD’ IN LODA MYTHOS



GREAT DEITY & ‘HALF-CHILD’ IN LODA MYTHOS

Erle Frayne D. Argonza


A story of quite wide distribution is that of the half-child. According to the Loda version, the first man and woman lived by a river, on whose banks they had a garden. A boy was born to them, but later, when a second child was about to be brought into the world, a great rain and flood came and washed away half of the garden, whereupon the woman cursed the rain, the result of her malediction being that when the child was born, it was only half a human being and had but one eye, one arm, and one leg. When Half-Child had grown up, he said to his mother, "Alas, what shall I do, so that I may be like my brother, who has two arms and two legs?" Determining to go to the great deity in the upper world. and beg him to make him whole, he climbed up and laid his request before the god, who, after some discussion, agreed to help him, telling him to bathe in a pool which he showed him, and at the same time cautioning him not to go into the water if he saw any one else bathing. Half-Child went to the pool, found no one else there, and after bathing came out restored to his proper shape and made very handsome.
Returning to his home, he found his brother eating his dinner, and the latter said to him, "Well, brother, you look very beautiful!" "Yes," said Half-Child, "the deity, granted me to be even as you are." Then his elder brother asked, "Is the god far away?" and the other replied, "No, he is not far, for I was able to reach him easily." The elder brother at once went up to see the divinity, and when asked why he had come, he said that he wished to be made as handsome as his younger brother. The deity replied, "No, you are now just as you ought to be, and must remain so"; but since the other would not be satisfied, at length the god said, "Well, go to that pool there and bathe; but you must not do so unless you see a dog (i. e. the image or reflection of a dog) in it, in which case you must bathe with a piece of white cloth tied round your neck." So the elder brother went to the pool, tied a piece of cloth around his neck, and bathed, and behold! he was turned into a dog with a white mark around his throat; whereupon he returned to this world and found his brother, Half-Child, at dinner. "Alas!" said the younger brother, "I told you not to go, but you would do so, and now see what has become of you!" and he added, "Here, my brother, you must always remain under my table and eat what falls from it."
REFLECTION

The process of anthropogenesis in the mythos curiously seems like processes in the Initiation of a disciple into Adeptship. One begins with a stage of ‘half-child’ and then mutates into a ‘full child’. Surely intriguing a mythos.

Going to the start of the narrative, it narrates first of the sexed humans of the mid-Lemurian aegis (‘man and woman’). They ‘lived by a river’, referring to the hydrological societies of antiquity who thrived on water systems. That was when humans were still a bit higher in vibratory frequency than today.

Those ancients were still in touch with the higher dimensions, signified by the ‘garden’. That is the same ‘garden of Eden’ in Semitic myth. The ancients described bred two (2) races, the first and second. The second race evolved at a time of a great flood, which refers to possible polar shift and consequent inundations in antiquity.  

‘Half child’ signifies the gross state that happened to the affected race. They were of incomplete breeding and enculturation, and so were described as ‘half child’. Yet they were able to restore their looks and even looked handsome, which indicates the recovery of culture and relative civility after the flood.

The ancients were also in touch with the great deity, which is another indicator of their access to higher dimension then. Their paranormal faculties were pretty much working, in other words.

The narrative ends with the other race becoming a slave of those who recovered from the trauma of the floods. The earlier race or ethnicities turned out to be primitive, ‘became a dog’  which signifies their docility and tendency for subordination to a more cultured group.

[Philippines, 29 June 2011]

@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@

PROF. ERLE FRAYNE ARGONZA WEBSITE: http://erleargonza.com

ARGONZA COSMIC BLOGS & LINKS:

MASTERS’ SITES: 


Saturday, November 2, 2013

‘7 BROTHERS’, UNDERWORLD, NEW BREEDS IN CELEBES TALE



‘7 BROTHERS’, UNDERWORLD, NEW BREEDS IN CELEBES TALE
Erle Frayne D. Argonza


A still more characteristic version is told in Celebes. Seven brothers were hunting and drying the meat of the pigs which they had killed, but, as in one of the trickster tales, a man appeared who stole the food and made away with it, the brother who had been left on guard being unable to stop him. When the turn of the youngest came, he succeeded in spearing the robber in the back, but the culprit ran off and disappeared with the spear still sticking in him. Now the spear belonged to the boys' grandfather, who, angry at its loss, demanded that they find it and return it." The brothers, therefore, went to a great hole in the earth, from which, they had discovered, the robber usually emerged. Taking a long vine, the others lowered the eldest, but he, soon terrified at the darkness, demanded to be hauled up again; and thus it went with all six older brothers, only the youngest being brave enough to reach the bottom. Once arrived, he found himself in the underworld and there soon discovered a town. Asking if he might come in, he was refused admittance on the ground that the chief was suffering from a great spear with which he had been wounded, and which was still embedded in his back. The young hero thereupon declared that he could cure the sufferer and was accordingly admitted to the chief's house; but when he was alone with the patient, he killed him, pulled out the spear, and hastened to regain the place where he had been let down. On the way he met seven beautiful maidens who wished to accompany him to the upper world, and so all were pulled up together by the brothers stationed above, and each of them then took one of the girls for his wife. The occurrence of this tale in Japan," and on the north-west coast of America 18 is a feature of considerable interest.
REFLECTION

‘7 brothers’ theme is hereby narrated, akin to those of related ethnicities. ‘7 brothers’ signifies 7 racial families of a sub-race, 7 ethnic communities of a racial family, likewise 7 sub-races of a ‘root race’.

Let us take our case as that of 7 ethnic groups who comprise a larger group approximating a race. These ethnicities encountered another set of humans, who were of the ‘underworld’ where supposedly a ‘town’ was discovered.

In this myth, the ethnicities involved were the ones in the ‘above’ world, who had to travel down the ‘underworld’ via ‘vines’ which signify the silver cord. It’s a case here of higher subtle bodies doing reconnaissance in more dense worlds, where they discovered the presence of other peoples.

‘Underworld’ could also signify the ‘inner space’ of mankind, where hidden are ‘robbed’ objects—meaning, the treasures of wisdom and knowledge. This space if often the place of retreat of any Adept during sessions of meditations, and in that space the same Adept can retrieve knowledge from the Akashic records (4th plane records).

The descent from a higher world to a lower or ‘under’ world also signifies the devolution of ancient human souls down to the more denser planes, such as the physical plane. Breeding new pedigrees or ethnicities were a function of descending down dense plane, after which the ascent back to the divine spheres will be traversed.

[Philippines, 29 June 2011]

@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@

PROF. ERLE FRAYNE ARGONZA WEBSITE: http://erleargonza.com

ARGONZA COSMIC BLOGS & LINKS:

MASTERS’ SITES: