Saturday, December 28, 2013

RETHINKING CHRISTMAS: AN ARCHEOLOGY OF MEANINGS

RETHINKING CHRISTMAS: AN ARCHEOLOGY OF MEANINGS
Erle Frayne Argonza


A Merry Christmas and Happy Holidays to everyone else!
That I started with a goodwill greeting associated with the Christmas occasion doesn’t make me a church devotee of which I definitely am not. I have departed a long time ago yet from Catholic Church, my childhood church, though I am still sympathetic to some of its key doctrines of faith notably Vatican II.
On the other hand, not being a church devotee doesn’t make me any less a disciple of Jesus the Christed One. I am very much a disciple of Jesus and his team-mates of Ascended Beings, and I’d categorically declare that I am, in this respect, a Christian. It is for this reason that I do attune myself to the rituals of the Christians who are largely fanatical devotees of the Cult of Jesus which was officially dubbed as Christian Church in the generic sense.
So many fallacies and lies were propagated by the Jesusian cults (i.e. churches) over the past two (2) millennia, one of which is the contention that Jesus was born on the night of 24th of December. Nobody knows about the exact date when Jesus, the World Teacher, embodied and was born as an infant a full Age ago (1 Age = 2,150 years approximately). There are mystics today who claim that Jesus was born around the end of March, but as to the exact day of his birth (using the Gregorian calendar) no mystic had made a precise claim.
In the first place, the devotional practice of giving so much importance to the exact day of birth of a founding Master in its literal sense is purely this: blind fanaticism. Even if we presume that Jesus was born on the 24th of December, there is a greater underlying meaning behind his birth that the ordinary devotees and cult hierarchs have no knowledge about. But if only the cult devotees would look to numerology for some answers regarding the question of meaning, they would find fruitful answers via this method.
But as everybody realizes, Jesusians are bent on declaring that any contention that lies outside the church/cult dogmas is a work of the Devil. You could just imagine how many freethinkers and esoteric seekers may have been labeled with the ad hominem Devil by the Jesusian cultists (church goers), and it is no surprise that this writer had earned the ire of many such fanatical cultists such as his former university students. Well, the bad luck for the fanatics is that this is no Medieval Period, and so I could make the boldest claims to unmasking church lies without being accosted or burned at stake by fanatics. Also, I reside inside the University of the Philippines (Diliman) which is the ultimate bastion of freedom in the whole of Southeast Asia. My big city, Manila, is also the citadel of freedom in Asia, so no one would stone me to death or burn me alive anywhere here for being an iconoclast.
Now, let me go straight to the question of meaning. This interpretive task is a matter of deep exegesis, likened to interpreting a dream. As one who had studied semiotics (science of signs) via the behavioral sciences and esoteric philosophy, the task is easy just the same. Humans normally resort to rituals or ceremonies, and often the cycles of seasons and weather patterns evoke ideas that then translate into ritualizing engagements. Social relations produce thought, as the sociology of knowledge (cognitive sociology) had so succinctly declared as a social law. This is our starting point for our recondite reflection.
In the ancient past, the production of rituals was the chief task of the Shaman (babaylan in ancient Philippines). The shaman was the priest (or priestess), medicine man (or woman) or healer, white magician/alchemist (taps energies for beneficial purposes), mystic (bridge to the Divine Beings), and philosopher, all rolled into a single functionary. It is important to cite the shaman here, as we can best understand the significance of the ‘December 24 event’ by putting ourselves in the position of the Roman high priests (Rome’s own equivalent of shamans) and see what this intersubjective process can reveal to us.
Remember that the Roman shamans were, in ancient parlance, pagans. In today’s anthropological language, they were animists. As such, they represented a people that was so close to nature, and knew well the cycles of seasons. Like the shamans from other cultures, they had designed rituals for every kind of human activity conceivable. A child, before being born, is prayed for using mantrams and ceremonial rites, and then receives another ritual upon birth, and another ritual upon reaching puberty, and so on till death. Likewise did the seasons of both hemispheres receive equal treatment in terms of ritualization. Ditto to the cycles of pre-cultivation, cultivation, and post-harvest for food production (agriculture, horticulture). The Romans were into such practices, to emphatically mark our point here, more so that they were already city-builders and were of advanced caliber in knowledge and technological pursuits of their time; their shamans, likewise of the highest caliber.
Culled from above is the idea of ritualizing for the end of the autumn season and the beginning of the winter season in the Northern hemisphere. The significance of Christmas, of Jesus’ birth being assigned to the 24th of December, has a great deal to do with the autumn-to-winter interface (to use current terminology). Officially, the equalization of the patterns of autumn and winter is cognized as the Winter solstice, which falls on the 21st of December in the North (winter solstice in the south falls on the 21st of June, which is summer solstice in the North).
Even before Christianity was declared an official religion, without doubt the Romans were already in the habit of ritualizing the coming of Winter. No further research is needed to establish this. All of the ethnic communities in the Mediterranean for that matter held rituals signifying the start of Winter, and the inter-permeation of cultural elements by dint of cultural diffusion is responsible for the degree of homogenization of Winter ritual patterns in the same area. Which means that the Latins (Romans), Etruscans, Greeks, Hamites, Semites, Phoenicians, Carthaginians, and Iberians shared more or less similar traits in their Winter rituals, the most focal being that they all celebrated Winter solstice in certain ways.
The question now is, what is the deeper significance of December the 24th other than that it marks the 3rd day after the Winter solstice? And why the 3rd day after the solstice was declared as the ‘birth of Jesus’ by the new rising religion, the Cult of Jesus (Christianity)? Why not simply assign the 21st of December as the day of his birth, which will make the birthday identical to the 1st day of winter (the 21st)?
As to the date, the 3rd day after the solstice, a note: 3 is the number of Trinity (Father, Son, Spirit) in Christology. In numerology (Indian and Pythagorean systems), 3 denotes creativity, productivity, motion, action, activity. The two semiotic sets do converge. Instead of copying the solstice day as D’ Day, the ancient shamans (who were the new bishops and priests of the Jesusian cult) decided that it would be more appropriate to indicate the Trinitarian power in the date, which makes the 24th rather than the 21st as the top candidate. For a numerologist, the day makes sense, in that declaring a creative-dynamic signification on a winter’s season, which is a season of rest or motionlessness, generates a sense of balance of the action-rest duality (yin-yang in the East).
Not only that. It would also make greater sense for the devotees or blind fanatics (a redundancy really, because devotee and fanatic are identical) if the date of birth would be on a day other than the 21st which most Mediterraneans and Northerners already celebrate. The ‘uniqueness criterion’ is an important element in decision-making, and by using this criterion means that the 24th of December made the Jesusians or Jesuits (church fanatics) a unique people who created rituals outside of the common ritual templates. That is, the 24th of December rendered the fanatics the illusion of uniqueness, which made them rest on solid psychological grounds: they need not defend any longer that they were copy-cat folks.
Now, that leads us to the next idea: converging the ‘uniqueness’ element with the ‘chosen people’ eschatological belief present in all religions and cultures. Supposedly, Jesus was the harbinger of the new idea that the ‘gentiles’ (literally the ‘outsiders’ of a chosen people who were the Jews) were themselves a ‘chosen people’ and not outsiders or outcaste. The Jesusian cult has now given the fanatics not only a sense of uniqueness, but also declared that such a uniqueness reclined in their being the ‘chosen ones’. The time for the old chosen ones has ended, and a new chosen one has begun in mandate.
You could just imagine the ecstatic impact that such a convergence of ideas could produce among the erstwhile herds of fanatics, who for many centuries were loathsome outsiders in the civilizational game. They were the barbarians & savages of the previous ages, the outsiders who were recognized best for their destructive propensities. Now they are the co-creators or co-producers of the Divine Spheres or God (co-creation signified by number 3), the next harbingers of civilization. And true indeed, the former barbarians, who were mainly Europeans, felt this mission so strongly in their psyche that for many centuries thereafter they scoured the earth for ‘heathens’ who would be converts to their idea of civility, of being cultured, progressive, rational, and humanist.
Of course, the psychological mood or theme evoked by the entire ritualizing of birth in the 24th is Hope: that Jesus was the embodiment of hope, that there was finally hope for the Europeans who for centuries were heathen slaves. Of course, it was the greatest psychological victory for the Latins (Romans & sister tribes) in as much as they were then the center of civilization world-wide. The 24th also gave the same Europeans the same sense of hope at a time of hopelessness and despair that were evoked by the cyclical winter season.
Cultivating the seed of creativity, activity, uniqueness and hope, all converging within a common seed-idea—the birthing of the Ascended Master Jesus and bestowing him with the role of Begotten Son of the Father God—and planting this in the psyche of Europeans is among the most profound developments in the genetic seeding and improvement of the Europeans themselves. True indeed, and humanity better accept this, no matter how destructive may have been the methods employed by European powers in their conquests, the Torch of Civility for the entire Piscean Age was vested in the European. Their time had come 2000+ years ago, and no force on Earth could stop that.
2000+ years ago, the seed of that historic mission of the Europeans was planted, concocted, congealed in thought, which then permeated right deep into their Collective Unconscious, which eventually got implanted in their genes. For the Collective Unconscious, which belongs to the Electromagnetic Field or EMF, interfaces directly with the biophysical, and that to induce changes in the EMF will likewise result to corresponding changes in the bio-physical dimension. The changes, in other words, will be planted as genetic traits that will govern the actions of the people concerned in the long run.
That, dearest readers, is the significance of the (night of) 24th of December. The mission of the Europeans has now been optimized, after the full Age of Pisces. Likewise the mission of Jesus: to carry on his shoulders for 2000+ years the collective karma of Earth’s humanity. The European-Jesusian missions are now over, and the Torch is now being passed on to the peoples of the East, particularly to the Pacific Asians. But this new development, which will be the definitive development of the Age of Aquarius, is another thing. Suffice me at this moment to say: I’ve shared my thoughts about the deep significance of the 24th of December, by resorting to an archeology of the psyche and soul.
A Merry Christmas again to you all! May my love for all Jesusian cultists be re-declared here, please accept my goodwill for you all. May you all evolve in spirit! Let’s all chant the mantram: Jesus is Love! Jesus is Love! Jesus is Love!

[Writ 14 December 2007, Quezon City, MetroManila]

Sunday, December 15, 2013

PANGEANS, LEMURIANS: ‘INCOMPLETE MAN’ IN ARUNTA-TASMANIA MYTH

PANGEANS, LEMURIANS: ‘INCOMPLETE MAN’ IN ARUNTA-TASMANIA MYTH

Erle Frayne D. Argonza

 

Source: http://www.oldandsold.com/articles29/mythology-20.shtml


The second class of tales relates more directly to the origin of human beings. Myths of this type are apparently confined to the series of tribes just mentioned as having legends of the first category, but in this instance the area seems to extend as far as Tasmania. As an illustration we may take the version given by the Arunta. At the time of the retreat of the original sea to the northward there were in the western sky two beings who were self-existing and of whose origin nothing is stated. From their lofty position they saw far to the east a number of Inapertwa, "rudimentary human beings or in-complete men, whom it was their mission to make into men and women." These Inapertwa were of various shapes and lived along the edges of the sea. "They had no distinct limbs or organs of sight, hearing or smell, and did not eat food, and presented the appearance of human beings all doubled up into a rounded mass in which just the outline of the different parts of the body could be vaguely seen." The two sky-beings came down, therefore, from the sky and armed with large stone knives, set to work to make these amorphous objects into men. "First of all the arms were released, then the fingers were added by making four clefts at the end of each arm; then legs and toes were added in the same way. The figure could now stand, and after this the nose was added and the nostrils bored with the fingers. A cut with the knife made the mouth. . . . A slit on each side separated the upper and lower eyelids, hidden behind which the eyes were already present, another stroke or two completed the body and thus, out of the Inapertwa, men and women were formed." Closely similar tales are told by many other tribes of the central area 9 and the south-east, as well as in Tasmania.'"
REFLECTION

‘At the time of the retreat of the original sea’ is a direct referent for the geological changes in antiquity, past 100 millions of years back. That was the eon of the first experimentation on Terran humans, which involved the ‘lunar pitris’ (lunar fathers) as revealed by ancient wisdom, a revelation that forms a part of Theos Sophia or divine wisdom.

The said beings volunteered to come to Earth back then, to check on the conditions of life support systems and nature’s evolutes. The evolutes they could have seen was man-like primates that antedated all of today’s primates. Suffice it to state that such primates could have been the copy models for embodying group-soul humans that were on the descending phase of their development in the evolutionary arc.

Two (2) beings could very well signify two (2) teams of ‘pitris’ of creator fathers—‘lunar pitris’ and ‘solar pitris’—who came forth in antiquity, during the galvanization of a new super-continents. The first supercontinent where mankind appeared is what geologists of today call Pangaea or Land of Pan, which mystical circles call Hyperborea and Thule. The other supercontinent, Lemuria, superseded Pangaea.

So graphical is the experimentation on the Pangean evolutes that they practically resemble a laboratory process that involves incision instruments (‘knife’) and grafting of different body parts surgically stitched or glued together. Such a creation of Terrans could have moved on till the Lemurian sub-races, when mankind began to appear in a more physical form than the previous etheric or ‘shadowy’ Pangeans.

It could have been so difficult a process altogether, as some of the experimental humans turned out to be lifeless vegetables. Needless to say, their soul imprints were erased by their creators, so that new souls can be used to embody other experimental forms. These experimentations went on up until the more recent races, with ‘pitris’  from higher dimension worlds landing a hand in the genetic breeding.

[Philippines, 30 June 2011]

Tuesday, December 10, 2013

GENESIS FROM VICTORIA/AUSTRALIA



GENESIS FROM VICTORIA/AUSTRALIA
Erle Frayne D. Argonza


In general the myths of these beings seem to be independent in origin and unrelated, and are mainly concerned with recounting the way in which they taught certain ceremonies and customs to the people with whom they came in contact in their wanderings; so that they present few details of value for our purposes. Differing in some respects from these myths, yet on the whole belonging to this class, is the account given by one of the tribes from Victoria,' according to whom the first man originated from the gum of the wattle-tree, and issuing from a knot upon its trunk, entered into the body of a woman and was born as a male child.

REFLECTION

The aborigines of Australia are remnants of the 3rd root-race of Lemurians. It is a sad fact that the Australians are bereft in mythology as a whole, as found out by researchers on the subject. Yet there are still discernible themes and lores.

Accordingly, the ‘first man’—referent for the first racial families or sub-races—originated from the ‘gum of a wattle-tree’. Whatever the tree may be as archetype, it is the ‘gum’ that matters. The ‘gum’ is form and shape-wise like unto the ‘sweat’, and you can easily see this when you observe gum fluids squeezing themselves out of any plant that emits them.

The ‘sweat-born’ early humans are being revealed here. Prior to the sexually produced mid-Lemurians, couples of sub-races of primordial humans were of ‘sweat-born’ and ‘egg-born’ humanoids.

‘Issuing from a knot upon its trunk’ is quite a shady memory of ancient knowledge of genetics, where chromosomes spiraled in shape and seemingly knotted in micro-sections. The man coming from the genetic essence seems, and born not by sexual reproduction but seemingly born by itself, is an indirect evidence of genetic programmers who bred early humans as genetic experiments indeed.

Theos Sophia or divine wisdom is replete with explications on the role of the ‘solar pitris’ (solar fathers) who aided in bringing forth the humans of antiquity who would gradually look like the Adam Kadmon imprint of human over-souls at the start of the present Manvantara.

[Philippines, 30 June 2011]

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Wednesday, December 4, 2013

OLOFAT, LUKE-LANG: MICRONESIAN MYTH IN CAROLINES



OLOFAT, LUKE-LANG: MICRONESIAN MYTH IN CAROLINES

Erle Frayne D. Argonza

Among the indigenous groups in the Pacific Islands come the Micronesian tales, such as this one from the Carolines. The lore speaks of the highest deity Luke-lang and exploits of one of his sons Olifat.

Such a myth has equivalents in the West notably the narrative of Odin and his son Thor. What is curiously revealed in the Carolines myth is the theme of ‘destruction of man’ that is inextricably intertwined with the history of the planet and with anthropogenesis.

The Micronesians could be remnants of the 3rd root race of Lemurians who were already largely de-programmed in antiquity, as two (2) other root-races—Atlanteans, Aryans—would precede them. Yet remnants indeed survive, and among their tales are bits and pieces of cosmogenesis, anthropogenesis, and geological changes.

Interestingly, the internecine conflicts among ancient ethnicities and races are also depicted in the myth. Such conflicts are signs that the law of polarity was operating more strongly among the mid-Lemurians (beginning of sexual human reproduction, twinflame mates) who were traced as the earliest humans in this tale.

[Philippines, 30 June 2011]

Micronesia Mythology - Miscellaneous Tales


ONE of the most important myths or series of myths in the Carolines, outside of the more strictly cosmogonic tales, is that describing the exploits of Olofat or Olifat, the eldest son of Luke-lang, the highest deity. In the version from the central Carolines, which is here followed,' he appears as a mischievous, almost malicious, person who stands in marked contrast to his brother or brothers, who are beneficent; and it is interesting to compare this antithesis of malice and goodness with Melanesian types.
Olofat saw that one of his brothers was better than he and also more beautiful, and at this he became angry. Looking down from the sky-world and seeing two boys who had caught a couple of sharks, with which they were playing in a fish-pond, he descended to earth and gave the sharks teeth, so that they bit the hands of the children. When the boys ran home crying with pain and told their troubles to their mother, Ligoapup, who was the sister of Olofat, she asked them if they had not seen any one about, whereupon they said that they had, and that he was more handsome than any man whom they had ever beheld. Knowing that this must be her brother, Olofat, Ligoapup asked her sons where he was, and they answered, "Close by the sea." She then told them to go and get the man and bring him to her, but when they reached the place where they had left him, they found only an old, grey-haired man, covered with dirt. Returning to their mother, they informed her that the man whom they had seen was no longer there; but she bade them go back and bring whomsoever they might find. Accordingly they set off, but this time they saw only a heap of filth in place of a man; and so once more they went home to their mother, who told them to return a third time. Obeying her, they questioned the filth, saying, "Are you Olofat? For if you are, you must come to our mother"; whereupon the pile of filth turned into a handsome man who accompanied them to Ligoapup. She said to him, "Why are you such a deceiver?" And Olofat replied, "How so?" And she _said, "First, you turned yourself into a dirty old man, and then into a pile of filth." "I am afraid of my father," answered Olofat. "Yes," said Ligoapup, "you are afraid because you gave teeth to the shark." Then Olofat replied, "I am angry at Luk, for he created my brother handsomer than I am, and with greater power. I shall give teeth to all sharks, in order that they may eat men whenever canoes tip over." When Luk, who was in the sky-world, became aware of these things, he said to his wife, "It would be well if Olofat came back to heaven, since he is only doing evil on earth"; and his wife, Inoaeman, said, "I think so, too. Otherwise he will destroy mankind, for he is an evil being."
Accordingly Luk ordered the people of the sky-world to build a great house, and when it was finished, he not only commanded that a feast be announced, but also had a large fish-basket prepared, in which they placed Olofat and sank him in the sea. After five nights, when they thought he would be dead, two men went in a canoe and hauled up the basket; but behold! it contained only a multitude of great fish, for Olofat had slipped away and seated himself in a canoe near by. The men asked him, "Who are you?" And he replied, "I am Olofat. Come here, and I will help you to put the fish into your boat." Taking one fish after the other, he handed them to the men, but in so doing he removed all the flesh of the fish and gave the men merely the empty skins. For himself he kept nothing but the smallest ones; and when the people said, "Why is it that you take only the little fish?" Olofat replied,
"Give Luk all the big ones; I am quite satisfied with the little ones." Then the people brought the catch to Luk, who asked them, "Where is the fish-basket? Who took the fish out?" When they replied, "Olofat did that, but has again placed the basket in the sea," Luk said, "Has he then taken no fish for himself?" to which they answered, "Only the very smallest ones." Luk now ordered all sorts of food to be prepared for the feast and commanded that the fishes should be cooked; and when all were gathered in the house, while Olofat sat at the entrance, Luk said, "Let every one now eat. Let the food be divided, and let each receive his share." Nevertheless, Olofat refused to receive any; and when the guests took up the fish, lo! there were only the empty skins, and within was nothing, so that they had to content themselves with fruit.
Olofat, however, ate his own fish; but Luk said, "See, we have nothing, whereas Olofat is able to eat his own fish, and is still not finished with them." Thereupon he became very angry and sent word to Thunder to destroy Olofat; but since Thunder lived in a house at a distance, Luk said, "Take Thunder some food." So one of the gods took some of the viands in order to carry them, but Olofat, snatching them from him, himself carried .them to Thunder; and on arriving at the house, he called out, "O Thunder, I bring food." Now Thunder had found a white hen, and coming out, he thundered; but though Luk cried, "Kill him," and though Thunder blazed, Olofat merely placed his hand before his eyes. Nevertheless, Thunder followed him and thundered again and again behind him; but from under his mantle Olofat took some coco-nut milk which he had brought with him, and sprinkling it upon Thunder, he quenched the lightning. After this he seized Thunder and bore him back to his own home; and when Olofat had returned to the feast house, Luk said, "Why has the man not been killed?" Notwithstanding this, Olofat again took his place by the door, while Luk now ordered another of the gods to take food to Anulap. Thereupon Olofat stood up and walked along behind the one who carried the food and he took the viands away from him, saying, "I myself will take the food to Anulap." So he went to the god and said, "Here are viands for you"; and then he turned about and came back to the great assembly house, whereupon Luk said to Anulap, "Why have you not killed the man?" Then Anulap took his great hook, which was fastened to a strong rope, and throwing it at Olofat, he caught him around the neck; but Olofat quickly seized a mussel-shell and cut the rope, after which he hastened to the house of Anulap, where he sat down upon the threshold. When Anulap saw him, he seized his club to strike Olofat; but as he stretched it out, the latter changed himself into a wooden mortar. Thereupon Anulap called, "Where is Olofat?" and his wife, answering, "He must have run away," they lay down and slept. After all this Luk said, "We can do nothing with Olofat; I believe he cannot die. Go, O Laitian, and tell the people to come in the morning to make a porch for the house." When the people had come and asked how they should construct the porch, Luk said, "Go to the forest and bring great tree-trunks"; and when this was done, and the tree-trunks were laid by the house, Luk commanded, "Now, go and fetch Olofat." Olofat came and said, "I shall go, too"; but Luk replied, "You must aid us to build the porch. You must make three holes in the ground, two shallow and one deep; and in these the tree-trunks must be set." Accordingly Olofat dug three holes, but in each of them he made an excavation at one side; after which Luk asked, "Olofat, are you ready yet?" Thereupon Olofat, taking a nut and a stone, secreted them in his girdle; and Luk said, "Now set the tree-trunks in the holes." In obedience to this, three men seized the upper end, while Olofat grasped the lower part; and they pushed Olofat so that he fell into the hole, only to creep quickly into the space which he had made on the side. Not knowing this, however, they then raised the tree-trunk high, and dropping it into the hole, they made it firm with earth and stone.
All now believed that Olofat had been caught under the great post and had been crushed to death. He, however, sat in his hole on the side, and being hungry five nights later, he cracked the nut with the stone which he had brought with him and ate it; whereupon ants came, and taking the fragments which had fallen to the ground, they carried the food along the trunk to the surface, going in long rows. The man who sat in the house above, seeing this, said to his wife, "Olofat is dead, for the ants are bringing up parts of his body"; but when Olofat heard the speech of the man, he turned, him-self into an ant and crept with the others up the post.' Having climbed high, he allowed himself to drop upon the body of the man, who pushed the ant off, so that it fell to the ground, where it was immediately changed into Olofat. As soon as the people saw him, they sprang up in fear, and Olofat said, "What are you talking about?" When Luk beheld him, he said, "We have tried in every possible way to kill you, but it seems that you cannot die. Bring me Samenkoaner." After Samenkoaner had come and sat down, Luk asked him, "How is it that Olofat cannot die? Can you kill him?" To this Samenkoaner replied, "No, not even if I thought about it for a whole night long, could I find a means; for he is older than I." Thereupon Luk said, "But I do not wish that he should destroy all men upon the earth"; and so the Rat, Luk's sister, advised that they should burn Olofat. Accordingly they made a great fire, to which they brought Olofat; but he had with him a roll of coco-nut fibre, and when Luk ordered them to throw him into the flames, he crept through the roll and came out safely upon the other side of the fire. Then Luk said, "Rat, we have tried everything to kill him, but in vain"; and the Rat answered, "He cannot die; so make him the lord of all who are evil and deceitful."
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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.
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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]

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

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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]

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

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