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Fire walkers - attitude

 

DERVISH: - Revolving and happily shifting their conscious and soul full interconnections with all about them. These citizens of the Center East are a lot like Native dancers and dream dancers from the whole of the world and deep into the dark recesses of human life on earth. Needless to say their actions has diminutive consequence for the western academics of such soul-denying professions as those who do NOT know how to in point of fact cure ancestors or why the soul is crucial in that administer of wholistic assess in human lives-and JOY! The quotation from the book 'Wonder Child' is the kind of thing we must read over and over again until we know why it makes 'common sense' versus the continual attack of calculating communication and fear-mongering to allot the human family.

In our entry on the origins of foreign language (Ogham) we mentioned 'Huna' and Max Autonomy Long's work with the chants and mind-altering property of the Hawaiian language. Here we see him engaged in a touch the 'real' world we live in, can seldom observe, and most scientists would hesitate to hold forth their 'expertise' and try to explain.

"Max Autonomy Long gives a complete checking account of how his mentor, Dr W. T. Brigham of the British Museum, was taken onto fresh boiling lava near a volcano on Kona Island by three Kahuna - local magicians. They instructed him to take his boots off as they would not be roofed by the Kahuna protection, {The 'protection' needs more conscious soul to attach with or because of the state the Kahuna [perhaps Druids are their teachers according to my Wiccan high priestess] breed with their authority and understanding. } but he refused. As he watched one of the three walk evenly onto the lava flow, the other two out of the blue hard-pressed him and conclusion himself on the hot lava, he had no alternative but to keep on administration to the other side. In the choice of the 150-foot dash, his boots and socks were burned off. The three Kahunas, still strolling barefoot on the lava, burst into laughter as they barbed out the trail of bits of burning leather.

What does go on in a fire-walk? Dr White expresses the commonly held view that the walkers are in an high-ranking state of mind which suppresses pain. Yet there are fire-walks exclusive of dream or ecstasy. Neither is there any data to advocate that broken tissues heal up so hastily that they are not noticed (a administer at times pragmatic among Dervish, Hindu, Balinese and other body-piercing devotees) {Including bitter with swords. }. In The Crack in the Cosmic Egg (1973) by J. C. Pearce, the dramatist suggests that the firewalk is a classic illustration of the conception of a new authenticity (albeit fleeting and local) in which fire does not burn {But why did Brigham's boots burn?} in the comfortable way. As long as this realism is maintained all is well, but the description of the fire-walk contains many financial statement of grisly victims and shocking dent to those whose faith is snapped {Brigham was not a 'faithful'. } so that they were plunged back into the world where fire burns. The magical state of dealings in which flesh, and every so often other material, is immune to fire is created, it seems, by the being who officiates at fire-walking ceremonies. Leroy's Muslim writhed on the base in agony as soon as the Maharajah announced the end of the proceedings. It was explained to the bishop that the man had taken the burning upon himself. In 'Women Called Wild', Mrs Rosita Forbes describes a fire-dance ceremony in Surinam, presided over by a virgin priestess, among children of African slaves who had intermarried with the local Indians. The priestess was in a daze for the duration of the fire-dance, and if she had emerged from it unexpectedly, the dancers would no longer have been immune from the flames. We have to agree with Dr Comey that psychical and psychological theories alone do not bill for what happens {Unless you are more than just a intuitive like the Kahuna, Druids and Yamabushi. }, and that some brute exceptional person takes place?

{This is the crux of the lack of 'thinking' that goes on in the example which tries to say it is 'open-minded' and able to comply with the real world. What is clairvoyant if not physical? Are they aphorism cellular phones are able to commune all through 'magic'? Just for the reason that you can't see 'protection' or conscious attunements that make each part of the body able to absorb the fire's energy and change it to other certain uses doesn't mean it isn't real. } ? which has not been unspoken or explained.

Pearce's assumption of fire-immunity as a creation of a state of fleeting certainty invoked by a performer explains why the fire-walk has so shocked and offended those who depend on using the certainty they have grown accustomed to as a barricade aligned with the specter which Freud {Whose undergraduate Jung, said Freud was not capable to contemplate the metaphysical real world due to his fears and insecurities. } called 'the black tide of occult mud'. In fresh years, however, fire-walking has been used in the West as a motivational tool in the more excessive types of leadership education as well as in courses for individual augmentation and development. The booming fire-walker achieves a 'natural high' all the way through the beating of his or her rational fear, a triumph of 'mind over matter' that sets them apart as a kind of spiritualist and enables them to have faith in that they are able of achieving anything. " (11)

The de-materialization entry has some attention in a further attempt to 'possibility-thinking' for what might be going on here. In bi-location a body may de-materialize and send itself all the way through the space to a new place like teleportation. Thus appearing to be in two sitting room about simultaneously. OK! If you have a beat description for authentic occurrences, I'm listening! Let us give you the encounter of Joseph Campbell of a trip to Japan, first; and then all of us can 'think' about what is especially going on. The key thing in this story that adds to the Brigham or other experiences is the 'healing use' of the energy in the fire.

"On May 21, the Buddhist saint Shinren's birthday, the streets of the district were hung with gaudy decorations and lanterns. Airplanes flew overhead strewing paper lotus petals, and gargantuan crowds surged in all places in the streets of Kyoto. Campbell and his companions watched a few follow-up of the Noh-play charming place on the Nishi Honganji temple grounds, and then were whisked moderately urgently away to the ninth-century Fu-do Myo-o-in temple. As they arrived, so did an important-looking Shinto priest in full regalia, and then a small group of Buddhist monks. 'One cannot tell where the Buddhism ends and the Shinto begins,' wrote Campbell.

They were early and were given seats in the front row facing the altar. But the ceremony due brusquely to disclose would be conducted by neither customary Buddhist nor Shinto priests, but officiants more akin to shamans: the Yamabushi, the detached mountain-dwelling ascetics of Japan.

'There was a large, square, roped-off area beforehand us, with a big, adjust pyre in the middle, enclosed with evergreen boughs. Ahead of that was an altar, the chunk of one side of the area, set with offerings: cakes, oranges, etc. , all neatly stacked. At each comer of the area was a large made of wood tub of water with a long-handled scoop--to be used on the fire. And in the comer at our right was a large bell-gong set on a table. At about 4:30 p. m. the Yamabushi here - in their fantastic costumes. They had been on a demo all the way through a few parts of the town. (Biblio and notes bring us central chronological insight: 'This inquiring order of monk-magicians,' Campbell wrote in his journal, 'is said to have appeared in the 8th century, as a avow adjacent to the legislative charge of the Buddhist religious conviction analogous in a way, I ought to say, to the recluse change in Christendom after the instant of Constantine. Refusing the usual ordinations by the government, they retired to the mountains and lived as holy hermits, and like the friars of later Europe, were accountable for dispersal the faith among the collective people. Buddhism in Japan ahead of their time had been essentially an noble affair. Moreover, they were ardently influenced by the 7th century Tantric lore and principles. ')

They stood in two rows ahead of the altar, and beating time with the jingles of the staffs and batons in their right hands, chanted, ensemble, the 'hridaya' sutra. This finished, they went and established on the seats arranged for them at the two sides of the area. The abbot in his robe came to our side and sat facing the altar. And another, very nice gentleman, who was a kind of back up abbot, came and thanked us for being present. {The honor of energy and soul among the rituals of all disciplines is more than Robert's Rules of Order or any polite and deadly etiquette. }

In a moment, another, minor group of Yamabushi here and were grandly challenged at the appearance by two Yamabushi guardians. In a kind of Noh play dialogue. . . the newcomers, all the way through their leader, were asked the denotation of the term Yamabushi and the aim for each of the rudiments of the costume. The replies were given with great force - as all the same an authentic campaign were compelling place {It is my attitude that much antique art and frescoes viewing battles are of this characteristics and that many battles were avoided by use of such exhibit of force. }, and in the end, when they had proven themselves, the new group was admitted to sit with the rest, after ceremonially circumambulating the pyre.

A diminutive Yamabushi now got up, with a long bow and a sheaf of arrows, and at each of the comers pretended to shoot an arrow into the air. {Were the comers aligned with the points on a area like the sabbat rituals, with their fires surrounding?}

Next, a further Yamabushi got up with a sword, and, after praying ahead of the pyre, waved it at the pyre and returned to his seat. The abbot stood ahead of the pyre and read a sutra from a piece of paper which was tucked into the pyre. And then the stage was set for the great event.

It began with two Yamabushi compass reading long, angry faggots, one at both side of the pyre, attainment in, low, and background the pyre aflame. (Biblio and notes: 'Campbell wrote in his journal: 'It is most remarkable that in the Goma fire sacrifice that we were about to witness, basics of the Brahminical Soma sacrifice, as well as of the much later Tantric Buddhism of the great medieval age were synthesized, and colored, moreover, with the dye of Shinto. Killing about the sacred area were strings compass reading the sharp paper offerings characteristic of Shinto--not white, but colored. ')

It went up with a great belch of smoke, which billowed a lot to the left (our left) and finally engulfed the Yamabushi. Since I was compelling pictures, I was glad that the; breeze leaned in that direction-{Smoke is by a long way moved and the Yamabushi were so affable that they made it feasible for him to see and take photos, too. } even if the air seemed, in point of fact quite still. Considerably soon, that side of the area blank and the smoke bent about back of the pyre and over to the right, and then, rapidly, it engulfed our part of the area: remaining, however, only for a moment, it was, presently, back where it had been at the start {Where the Yamabushi would imbue their energy all the way through smoke to fire and then logs, perhaps. }. It was a excellent mass of smoke, full of sparks and blistering fragments, and when it came about our way again {Picking up energy of the four basic army at the chief grid points. } it burned a fasten of neat barely holes in my blue Dacron suit--which has been my chief suit all the way through this journey. There was a great chant in advance that reminded me more of the noise of the Navajos than everything I've ever heard {And he traveled extensively as a scholar observing with an open mind the spiritual and rich cultural heritage communal in comparable ways during every county of the world. }, and the all-purpose character was a bit exciting. One of the young men classified the area came over and said a touch to Haru, who then barbed out to me a Yamabushi who was session about eight feet off my starboard bow. 'That's the one,' he said, 'who is construction the smoke go round. ' I looked, and rapidly realized what I was witnessing. The chant was big all the air. The smoke, definitely, was circulating in the clockwise command (Joseph illustrates this with a rightward pointing swastika in his journal {The swastika is adapted by Gurdjieff from a Tibetan badge and mandala of great antiquity. }): and this Yamabushi, with an attendant beside him, meeting on his shins, was emotive his hands, pushing, conjuring, and pulling, like a cowboy rotating a steer with a rope--only the rope couldn't be seen. I was so amazed I felt a rapid thump exclusive me, and I began compelling photos of this a small amount man, like mad. Four Yamabushi with water scoops, meanwhile, were falling water onto the sides of the fire--ostensibly to keep the flames under control, but maybe also to give a bit of mechanical assistance to the magic.

After a while, when the smoke diminished and the flames increased, my Yamabushi began, ceremonially, tossing a small amount stacks of made of wood drug onto the fire, on which the votive prayers of folks in the people attending worship had been inscribed. . . When all the packets had been fearful in, the pyre was pulled apart and the logs were dragged over to a pit on the right side of the area over which they were placed, as a log lid. Beneath, the burning coals and less significant wood then was put so that tongues of flame leapt up among the logs--and many of the citizens of the congregation, removing their 'getas' and 'zori', arranged to walk across. The nice gentleman who had welcomed us would be the first to go. The wizard was at one end of the pit magic a power to cure into the fire and cooling the flames: his helper was at the other end, doing the same. And so, since I had seen, because of his work on the smoke, that he was a true master of fire, I jammed the fever and began to choose that I might walk athwart too.

I was dressed in on my right ankle--the one I had sprained at Angkor-- an Ace bandage, which it took me a while to undo. This made me the last on the line, but the flames were still leaping up high concerning the logs-- say, some eight or ten inches. The two teenagers just in front of me dashed athwart as fast as they could, but I certain to take my time and see what it actually was like to walk on a wizard's fire. My first step, with my right foot, was a bit timid, and a bit off to the side, where there were no leaping flames. But then I thought, 'Well now, come on!' and since a nice fat flame right in front, I put my left foot down on top of it, squarely. Crackle! The hairs on the lower part of my leg were singed and a amiable smell of singed hair went up all about me, but to my skin the flame was cool--actually cool. This gave me great courage, and I coolly concluded my walk, strolling bit by bit and peacefully right down the core of the road. Three more steps brought me to the end, and the hands of a number of Yamabushi helped me off. I went back to our seats, and the two ladies in our group were dehydrated at what I had done. I went out to one of the water tubs to wash my feet and get into my socks and shoes- -and it was only when I was putting on my right shoe that I noticed that the blister in my ankle had gone down {The day might come when we see healers at work with sports personnel. }: all the pain had gone too. About the carcass of the fire in the concentrate of the area a lot of a small amount old women were durable who had gone over the fire, investment their hands out to the burning residue and then chafing their poor, hurting backs--dear souls. It had definitely been a great and breathtaking event. The polite gentleman was awfully content that I had participated and invited us all to come back someday. We gathered our clothes and presently strolled away.

{The notes say he was told a month later that the blueprint of the fire had much to do with why the smoke behaved as it did. The authors ask a good question. Why make accept as true it was magic and not tell people? This is the way of power and management but the fire work they did was before now most impressive, so one might allow they basically belief the smoke was a part of the ritual and not the real point anyway. }

Two days later Joseph wrote to Jean about the event: 'When you come to Tokyo I'll show you three cute a small amount fire holes in the suit, which I shall wear henceforth with cloak-and-dagger knowledge. --The next day (22nd) I walked some eight or ten miles at Nara and Horinji--and the ankle is still good. '

Shortly after Jean had acknowledged her letter, she got a phone call from Aldous Huxley, who required to speak to Joseph. Jean, still full of the excitement of the account, told Huxley the whole story, how Joe was in Japan and had just firewalked. Huxley became excited and told his acquaintance Gerald Heard, also concerned in magic and the paranormal, who later contacted Campbell to get his actual balance of the experience.

Campbell later academic that Fu-do Myo-o, the name of the fan deity of the temple where he had seen the 'Ceremony, means 'very still, even in fire,' Every now and then the god is depicted as a red appear session in a fire, with one eye open and one eye closed, like the Norse deity Odin. Japan had previously shown Campbell its cunning surfaces, now she showed her mythic depths. " (12)

What a bunch of weirdos believing in such trash! No admiration Huxley and Campbell are the archetype of the New Age that requests to get back to what Australian original adepthoods or nature-worshippers finished the world hark back us is our true roots. Here in spaces where no journalists or empire builders have dirty the human atmosphere we find talent and chastise that took hundreds of thousands of years to refine and yet skill today has no explanation.

Does the consciousness inside the atoms of the body decide on to be there? Bucky Fuller writes that the discerningly crafted wood in an artisan's monument or furniture is there for the reason that it chooses this in some conduct that involves us or our blueprint director the soul. The capability of these atomic level consciousnesses to be worked with in the case of the medicinal fire is bigger than most firewalkers and indicates a cross be important communication. It is one thing for fellow feeling to exist in the muons separated at the old Inco nickel mines in Sudbury, to communicate. When one is energized, the other moves; it was reported in the last year or so. It is a different level completely when these atomic and conscious armed forces do so about as you think fit with other bodies and kinds of be relevant they have no noticeable intrinsic similarity to. As in the case of de-materialization the atoms of the body are free from the intellectual and other bonds we place upon them all through at all holds us and keeps us from conscious the beauty of the next realms; or what we are part of (in the multi-dimensional soul, or as reported in past lives). If we exceedingly try to find explanations they are there! The conscious specialness humanity imprinted out for itself because of ego and ignorance is not so great as those greatly all ears citizens would like it to be; and that begs the quest- ion of the great bard himself! 'To be or not, to be?' And where you place the punctuation allows a lot of assorted points of view in this difficulty chiefly when you place the conception of decency after the last word by adage 'To be or not to be, Divine?'

Author of Diverse Druids
Columnist for The ES Press Magazine
Guest 'expert' at World-Mysteries. com


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