Article - Laura Knight-Jadczyk
The flight of a bird was often seen as a shaman in an out-of-body state or as a guardian spirit in bird form. The myths of farseeing messenger birds have been preserved in many traditions, including the birds released by Noah, and Odin's ravens. The imagery of birds was later transferred to arrows, and from there to sticks or staves, and then to runes.
But coming back to Seneca's negative view of hyperdimensional realities: he was critical of the idea that transcendental powers expressed themselves through bolts of lightning, storms, earthquakes, strange celestial phenomena, the flight of birds, or through human beings themselves. However, Seneca and many others were quite willing to accept the determination of meaning in life based on that which was pronounced as true by a formalized system of augury, such as a priesthood.
In the earliest shamanic practices, as we have seen, it seems that the people conceived of the gods as benevolent and communicative - interested and participatory in all aspects of their lives. The "adorable Maruts" as shamans "danced" and the heavens delivered blessings. The god danced with the people, and there was peace and plenty.
Somewhere along the way, this changed drastically and the gods became fearful and vengeful and potentially very dangerous. At this point, the idea that a correct relationship between human beings and the hyperdimensional beings was important took an interesting turn. In the days of the old shamans, if there were dangerous gods, the shaman was empowered to fight them, to defeat them, and to protect the people from their depredations. However, at this point, the idea that the shaman could battle dark forces was replaced with the concept of propitiation via sacrifice. This coincided with the creation of shamans by external initiation, which then led to formalized priesthoods. With the coming of the priesthood the only propitiation was that effected by the priest according to well-defined rules and regulations. In this respect, the correct relationship was achieved when the prescribed rituals and taboos were observed at the appropriate places and times. We see the earliest example of this idea in the star clocks of the ancient Egyptians which were observed so that the proper rituals could be performed at the right hour of the night.
The priest, or "chief of the observers," was concerned with the observation and interpretation of signs in the heavens. These signs were observed from a location called a templum, which was an outdoor viewing mound. The sky was divided into squares viewed through a lituus, a ceremonial staff which, when held at arm's length, divided the horizon into sections. By the use of this staff in relation to known direction markers on the horizon, the chief of the observers could determine in which section of the sky the observed phenomenon manifested itself. This was also related to the time of day or night, and the day of the lunar calendar. All of these provided the material by which the omen was to be interpreted, and we might guess that it very often suggested more sacrifices or gifts to the priesthood in order to propitiate the gods. The squares were later transferred to the ground, and divinatory methods were devised to take the place, or to augment, the observing of signs in the skies.
And so, with this brief review, we come to the idea that the emergence of "games," or gameboards is a "sigil" of the Dark, mechanical forces. Most of what we call "games" were originally developed as means of formalized divination by priests as opposed to natural shamans. The chessboard originated as a "locator" in space time. The gods were known as "those who measure," and we see this symbolism of the Secret Games of the Gods in the checkerboard floor of Masonic lodges, and in other "occult" lore.
What is less apparent is the identity of the players: the shamanic bloodline of the benevolent goddess vs. the ritual priesthood of the vengeful god. And this brings us back to a comment I made in the previous chapter
Over and over again we come up against that little problem: religion and belief systems that have to be defended against objective evidence or the beliefs of others.
Please note Reich's use of the term "catastrophic consequences." Anyone familiar with the history of religion, and looking at the matter with objectivity, will affirm that the introduction of, the spreading of, the enforcing of, religion is the cause of nearly all the evils on our planet. It's that simple. Jesus said: "by their fruits you shall know them." That's a pretty bitter fruit. Carlos Castaneda brings our attention to the very same matter in a far more direct way:
In my article Aliens, Demons and Vampires, I quoted the purported remarks of an entity that presented itself as a "demon," but which gave strong indications of being similar to what we are calling "aliens." This "creature" said something that was rather astonishing to me at the time I read it, but later, after I had learned so much more, I realized that it might, in fact, be true. I was so fascinated by this case that I contacted the author of the book to see if I could determine if any part of it was confabulated or sensationalized. What I learned was that, in fact, much of the more disturbing parts of the book had been cut by the editor. And, in fact, the author had suffered some serious psychic backlash when she insisted on leaving in the part I found so interesting. The creature was known as "The Lady," and the individual who was interacting with her, in the same way that many abductees interact with cute little Gray aliens, was Ann Haywood. In an interview with a member of the press, Ann was trying to explain how the Lady transported her in time to distant places.
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