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Products of this store will be shipped directly from the US to your country. Er zijn in elk geval voor en tegenstanders, believers en non-believers. En zij die ze al gezien hebben Words: 15, Published: September 29, In The Black Act Book 4: Witch Twins Rebellion the story of Glenna, a wise woman haunted by the ghosts of her family curse unfolds, and her connection to Anna and Claire is revealed, along with devastating truths for Claire and her lover Luthien.
Words: 9, Published: June 12, What if you could correct your past mistakes? Embark on a science fiction novel all-too-real as high school student Alex Peak fights petty crime, the laws of physics, and destiny in an action-packed story that contains surprises at every corner. Being a Shifter can be useful sometimes, but some situations can lead to a dead end Words: 10, Published: March 15, by Grey Cat Press.
You know it's a bad day when you're wearing bull's-eye red, but lunar target drones don't have a choice. It's an occupational hazard. For one target drone with secret dreams of a different career, a change of color may be the ultimate reward Words: Published: July 13, She has the power to transform from a human to a cheetah. A dangerous encounter almost leads her to certain death. Speed is her only ally in escaping unforeseeable and unfortunate circumstance. Football is a religion to Rudi and his mates - who are all back in Sydney.
Lee hates football, he hates sport full stop.
But at a new school — in a new town — what can you do? Words: 12, Published: February 11, by eXtasy Books Inc. Cozz: A dragon who fears becoming an outcast lays a wrong color egg. It's not in her nature to destroy it. Is that alien machine outside her cave her answer? Earth: What happens when a young woman born to die and an impossible beast fall in love? However, these tales were memorized in two separate groups; being the primary myths and the secondary stories. The first group were the Irruptions, visions, loves, expeditions and invasions.
The second group were the destructions, cattle-raids, courtships, battles, feasts, adventures, elopements, and slaughters. It appears that the first group of tales were widely available to all the filidh, whilst the latter was only kept for the cano, cli, anruth and ollamh. By contrast the bard only studied for approximately seven years, or the first part of the curriculum and rarely advancing to the more esoteric techniques of the file.
It was thus that a bard was considered inferior, such that whilst a File could expect the payment of three milking cows for his services, a Bard may only get one calf. Bards or bairds were divided into two classes; the Saor and the Daor or the Patrician and the Plebian. The Saor where known as the Sruth di aill or Stream down two cliffs, the Tighearna bhard or Lord-bard, the Admhall , Tuath-bhard or lay bard, the Bo-bhard or Cow-bard, and the Bard dine.
The highest ranking of the Daor bards was the Cul-bhard or Back-bard, followed by the Sruth bhard or Stream-bard, in rank going down came the Drisiuc, Cromluatha, the Sirti-ui, Rindhaigh, Long-bhard and Bhard-loirrge. Draoicht na Filidh: The Mystical Path. The study, pursuit and practice of magic, visionary work, and mysticism may also have been restricted to the upper echelons of the Irish Druid network. Druids at this level were considered by Brehon law to be classified as being nemed or within the sacred.
Within this they may have performed a role as priest, spiritual councilor, advisor, and enacted rites of sacrifice, offerings to the gods, public and private rituals, and maintained the social and communal festivals. It implies soothsaying or use of the second inner sight. This may have included all forms of divination, prophecy and power work involved from astronomy, astrology, weather, the elements of air and wind… indicating key strengths above.
Applied to vision journeys that go beyond earthly boundaries, across perceptions of time and space through trance. Dicheadal or incantation. Diechetal do Chennaib or incantation of the fingertips, the science of understanding hidden causes through physical touch, taking the pulse. Used by Lugh as a technique in the battle against the Fomoragh. Associated with edges, boundaries, liminal space — between energies.
The poetical meter used in a killing invocation was 7 3 a, 7 2 b, 7 3 a, 7 3 b. Cumhacht power, authority and influence. A term used to describe the power or influence exerted by a greater force in or around it. The power of words, sounds, names arranged in such a rhythm within a poem or incantation to affect the shape of reality. A poetic technique placed within the structure of a poem to denigrate or destroy the power of the subject. Activites involving or concerning geasa prohibitions, taboos, interdictions.
Associated with the time of birth, the winds, weather, astrological events. The process of identifying the central key dynamic in a persons life, their destiny and path. The flow of this energy is a key principle in the work of Draoicht and Filidhecht, charging the individual with the power to perform their duties and activities. The capacity to direct this flow of energy toward matter, and thereby change it. It is both immediate and experiential, knowledge and experience locked together. A spell that protects, directs focus of attention away, bounces off incoming, meant to delay, postpone, or restrain.
The essential meaning is to be wary or alert. Aithroicht is shape-shifting, the physical changing and manifestation of another creature… to actually become another self, to assume an alternative image, a disguise. Ortha a charm, physical not verbal. Mainly to infuse with power in the making of a tool or concoction.
Used by blacksmiths, herbal healers, craftsmen… Upthaireacht or folk-magic. Earaid a magical interference or hindrance. Idircho an area of overlapping liminality. An in-between place in time and space where the edges of reality are blurred… the connection between this world and the other is stronger and allows more powerful communication and magical work to be initiated. Associated with lunar periods, tides, movements of the earth in relation to the moon, expectancy, exaltation, cleansing, the mind and fertility.
Oibelteoireacht is religious contemplation, meditation, discipline of the self, mind body and soul. Iompochur a briocht to reverse in boomerang fashion. A term derived from impod menaing to turn, return, warding or annulment. A briocht to deflect rather than seek direct confrontation. Uinde seeing or beholding. Visions, revelations, spiritual communications, dreams, translating cryptic signs or messages in nature. Airbhe is a hedge of protection. Encircling those within a barrier or boundary of spiritual strength, through which nobody could pass without injury.
Created by a ritual and chant like the caim. As previously mentioned, the Bards tasks never ventured further than versification and composition. The Saor Bard was entitled to use a specific type of meter called Nath in which the word at the end of each line makes a vowel rhyme or alliterates with the beginning of the next. The syllabic count of the Nath is irregular. There were six kinds of Nath meters called Deachna, which were practiced by the High Bards together with another form called Seadna.
Suffice to say here that each category of bard was only permitted to practice a limited set of meters, and it was forbidden to compose anything out of that range. Three Forges of the poet: of the burning embers of memory, of the university of reclining, of the clinging tendrils of knowledge. All that we know about previous poetic forms in encapsulated within the structures outlined in Dan direach.
We know that poetic composition was extremely complex and structured. The basic form was a quatrain called a rann , with a set number of syllables per line. Ornamentation called comhardadh involved the marriage and blending of consonants and vowels individually categorized into slender and broad, hard, soft, rough, light, and strong.
Three other ornamentations were employed; amus or assonance, uaithne or consonance, and uaim or alliteration. An example of the structure of one form called Rannaicheacht Mhor : BC x x b x ac x x x a x x bc x b x x x x ac x x a x x x BC The complexities of these grammatical rules become more understandable when considering that Irish native poetry evolved within a purely oral context.
The grammer is reflective not of the way a poem should be written but recited in public. Form, structure, rhythm and rhyme, intonation, and expression all play an essential part of the credible performance of poets who were expected to amaze an audience with vocal virtuosity, knowledge, and spiritual depth.
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It is little wonder how the Filidh came to be viewed with a sense of awe, respect and complete fear. As satirists they had the capacity to evoke elemental forces of immense power to blight and destroy the reputation of even the highest in the land. Within the core of Irish poetics satire called Aer was an art-form all of its own. Satire was the whip of the Filidh, often used to command respect, punish the stingy, exact revenge or employed as an extortionate means to gather wealth. The variety, complexity and color of satires was immense, ranging from petty blasphemy to ridicule and banishment.
Some satires were reputed to bring disease and blemish to the accused, others humiliation.
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Quite often the satire was used only as a threat to obtain a price. Dalbach or blindness, an innuendo. Focal i frithshuidiu or a word in opposition, a quatrain of praise in which there is a derogatory remark embedded. Tar molta or an outrage of praise, ironic or ludicrous praise.
Tamall aire or a touch of satire, less outrageous than the last. Tamall molta or a touch of praise, assailing the victim with faintly credible remarks. Lanair or full satire, the entire family and reputation of the victim is assaulted. Ainmedh or sarcasm. The first serious blow to the power of the Filidh came in CE, under King Aedh Mac Ainmire who desired to banish all the poets from Ireland because of their great numbers and insolence.
His complaint that the Ollamh have a retinue of 30 attendants, and the Anruth possess at least 15 followers, with lowers grades all possessing a certain number of disciples gives the definite indication of their extent of influence, popularity and breadth of importance. On this particular occasion they were all saved from extinction by none other than Saint Columcille himself, pleading on their behalf. As a system of professional education that relied upon the Irish nobility for patronage, the aristocratic loss was immense when replaced by the English.
The precise nature of this contest between 30 poets was over the relative merits of the north and south houses of descent. Later developing into vehement criticism over style, content and meter, language and presentation. The argument descended into base sarcasm and bickering, and perhaps as a result the traditional styles of composition within the system of Dan direach became regarded as obsolete, and a new, looser, fresher style called Amhran or Aisling was adopted.
There has never in history been a country or people more attached to the poetic arts as Ireland. Despite being blind, O Carolan was a composer, poet, a writer and accomplished musician. Other poets of this era include Daibhi O Bruadair — , Aogan O Rathaille, followed by the great Irish satirist and social commentator Jonathon Swift — Irish Poetic Forms.
Saturday, November 3, Soul, soul, an apple or two And there was also the candied apples covered in hard caramel which we licked until our tongues were sore. Very similar to the St. Hung up over the lintel of the front door they were said to protect the home from the unwanted attentions of mischievous spirits. Pumpkins were unknown in Britain, we used turnips which were hollowed out and used as lanterns with a candle inside, and left by the window to illuminate the cold bitter darkness outside.
The leftover orange-flesh was boiled, mashed and served with some ham for the evening meal. This season invites renewal through introspection, reflection and repose, quiet solitude in a shrouded mist of dreams. The Black winds of the North invite us to harbor a small ember of hope through to Beltaine in the Spring. Like the oldest creation myths our seed is nursed under a primordial blanket in preparation for the fullest sense of blossoming.
In the post-Elizabethan age this was the commemoration of the arrest and execution in of a group of individuals who attempted to destroy the British crown and Parliament: Please to remember the Fifth of November, Gunpowder Treason and Plot. We know no reason why gunpowder treason Should ever be forgot. Holla boys! This ritual involved building a pyramid shaped structure out of collected pieces of old wood scraps, and on the night setting fire to it. But, before this a figure of a man would be constructed out of an old suit and stuffed with newspaper, with a face and hat.
We also join in the delight of our children swirling, dancing and singing around our lives, with a deep desire that they will grow and mature and soon become themselves the wardens of this beautiful earth This is a perfect time to address our limitations, investigate shortcomings, explore self-imposed restrictions and dive deeper into our pool of existence to retrieve those skills we need to be even more than we could be before. As we settle tonight in this season for sleep let us spend a moment of reflection in silence; with each breath allow the sacred Earth spirit infuse our souls with calm waves of harmony, dispelling the knots of anger, frustration or turbulence Meditation and illumination cannot teach a child, it can only make one.
It is like a sword, a sharp and distinct bolt of lightening that cuts a person into two parts and of the space that remains; this is it! Without notions and only being, un-graspable and unknowing, not perceived by normal senses or existing It is not attempting to navigate through a room filled with dense smoke, nor trying to focus upon a thing, but becoming the smoke and the room, experience and understanding.
Finally, not sensing ourself as a container but containing all things How is 'what' not possible? It is a protection rather than an explanation. It is a terrible God that prevents our complete dissolution from an accumulated identity. We are therefore slaves to this perception of color, we struggle to maintain these confining bonds and create yet more chains to justify our existence through comparison. True compassion is not weighing the quality of something or improving it to our own standard, but truly an identification which is the same as a simple act of breathing with everything: a total absorption of all the energy, and in this process our 'what' disappears and dissolves as one tremendous wave like a blind, ecstatic cry of joy; un-contained and all-embracing.
Desire is only a form created within ourselves. It has little to do with that object we wish to embrace. In the action of desire our whole being succumbs to fragmentation like an exploding grenade or a shattered mirror that comes to reflect our self in a thousand myriad forms. In this way we are totally incapable of 'one-ness. We are forcing our-self to make constant decisions, to define, qualitate, select and categorize. To charge one with more importance over another and the many.
Every moment of our time is thus filled with confusion and abstract emptiness. Perception becomes separated senses devolved into base survival; a struggle to manipulate the universe to our own demands, the strongest and the weakest, light and dark, hot and cold, birth and death Thus desire is the corpse that we make love to in our minds, a blind act of necrophilia which only satisfies the itching rash of a fever.
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In a genuine act of passion there is a complete symbiosis that incorporates all of existence; where two beating hearts are transformed into one complete breath. In one naked perception there are no distinctions or distractions. We embody all differentiations and transcend both positive and negative, assuming all forms and become an energy without a name that is pure and sparkling. This is not seeking a solution to a predefined dilemma but realizing the 'I am You. Ellis and Davidson. This book is mainly concerned with the format and content of pre-Christian Scandinavian religion, using Celtic and Germanic equivalents as a means of reference, support and comparison.
This image of barbaric ice-warriors filled my imagination until the mid-eighties when excavations and archeological discoveries at Coppergate in York revealed many interesting and highly cultured facets of Viking life in the early medieval period. Davidson has used the medieval literature, myths and legends of Iceland and Ireland as the primary reference source for this book, in combination with archeological research papers and sources, and iconography of pre-Christian Western European culture.
With a broad yet defining sweep she manages to assess and investigate seven principle areas of interest; sacred places and sanctuaries, feasting and sacrifices, warriors, codes and rites and battle, land spirits, deities and ancestors, prophetic knowledge, divination and the priestly caste, cosmology and the other worlds, and finally the ruling gods, goddesses and divine pantheons. Davidson begins with the earliest sources of a broad Indo-European culture, the archeological sources of Halstatt and La Tene circa BCE to CE, and follows through her study to approximately CE when the Scandinavian Vikings began to convert to Christianity.
She employs free use and comparison of geographical sites, archeology, linguistics, cultural, social, artistic and spiritual characteristics, and the dynamics of the anarchical tribal-feudalism of early European society to successfully accomplish the study. I grew up within a traditional working class British community. Even when I was a lad in the seventies there was a strong sense of home, a hearth and odd yet valid seasonal customs whose origins may be traced back a thousand years.
From a curious perspective, even a psychological one, this volume and others like it helped me to understand my background, language, beliefs and culture from a traditional point, and subsequently how those traits still influence my perception and actions today. It is not a book that changed my life, but illuminated facets of it and helped me in understanding myself more.
Last night, as I was sleeping, I dreamt a marvelous error; That I had a beehive here inside my heart. And the golden bees were making white combs And sweet honey from my past mistakes. During that time he established the British branch of the Foundation for Shamanic Studies, and The Sacred Trust; an organization which guides those seeking native spiritual traditions.
The honey bee and all its relatives have been exchanging information with humans since the beginning of our time, they themselves are prehistoric, having been here for at least 55 million years since the Cenozoic era. Within the concept of healing and nutrition we are indebted to this marvelous creature, their beneficence is without doubt. We need only consider the various healing agents of the hive to understand; honey, pollen, propolis, wax and royal jelly to understand the immense potential.
This is animal-spirit medicine at its most potent; traditional practitioners even used the bee stings as a form of acupuncture! Legal restrictions were imposed as to who kept bee hives and who was entitled to the seemingly divine produce of honey, but especially mead; reserved for warriors and nobles. Throughout Europe, especially amongst monastic orders the bee was not only symbolic of the soul, death and rebirth but also of the Virgin Mary herself; the queen bee of heaven.
Amongst the Native Navajo the pollen path is sacred, representing the very source of life and incorporates a ritual as a way of envisioning the center of existence. Pollen is the substance of the earth, the spirit, the cosmos; truly the finest blessing. As a totem animal the bee possesses the powers of a higher consciousness, prophetic dreams, industriousness, diligence, productivity, creativity, immense sexual attraction and can act as a divine messenger.
So one day he set off across the sea to serve and study as a monk in the monastery with St. David in Wales. Modomnoc was given charge of the bee hives, and diligently he cared for them like they were his own children; even planting the sort of flowers they liked best in the garden. The bees likewise became enamored of the monk, constantly following him around, buzzing about his head singing fair melodies in an enchanting manner.
Soon it came to the end of his time their, and after his ordination he packed up and prepared to return to Ireland; bidding farewell to his bees. Every time he boarded the ship the bees would fly after him, not even twice but thrice times in a row. He tried all means to persuade the creatures to remain in the Welsh monastery, but all without success until eventually St. David himself told Modonmoc to take them with him. Saturday, September 29, Garden of the Bears As we slowly drift into fall it is worth reflecting on this season from the perspective of the majestic and noble bear; those of us lucky enough to live close too or near mountains or forests will experience this creature at first hand this time of year.
The gradual approach of winter alerts the creature to the necessity of building up its weight for a long hibernation, and it is frequently found scavenging and roaming amidst human settlements for tasty morsels. The relationship between bear and human is a long epic, full of myths, fantasy, amazing adventure and struggle.