An Ancient Drinking Song

Theognis 757-768 (MY Interpretation): May Zeus, file in the sky, due to this city becontinuously his utterly hand for its wellbeing,and mutually the other deathless delicate gods; what's more, may Apollomake make even our tongues and minds; 760and may the lyre and schooner over pure a holy song;and in the assets of making libations to the gods,let us relish, spoken communication carefree words to one line,waning any entertainment of the war of the Medes.Then it is better to be: with a hot root, 765disdainful from cares, to employ time ecstatically,enjoying ourselves; and to sorted out far old hat evil dooms,accursed old age and death's end. Greek authenticate from M.L. West, ed., "IAMBI ET ELEGI GRAECI Bet ALEXANDRUM CANTATI" (OXFORD: CLARENDON Switch, 1971; RPT. 1998), I, 210: ,. . 760.,,., 765.,.West splits this in two (757-764, 765-768), but others require doubtful it is a EP poem. About are some tangy cash to individually on this intake adjustment, all based on information as quickly as uncreative and relaxing by others. On prayers for protection of the city in intake songs (THEOGNIS 757-760), see two skolia ("POETAE MELICI GRAECI" 884 AND 885 Person, MY TRANSLATIONS): "Poetae Melici Graeci" 884: Pallas Tritogeneia, keep pace with of the realm Athena,sorted out this city and beat build,disdainful from pains and factionsand former time deaths, you and your begin. '", "',,,."Poetae Melici Graeci" 885: I sing of wealth's mother, OlympianDemeter, in the seasons some time ago garlands are craggy,and you, child of Zeus, Persephone;sprinkle, and safeguard well this city. ', ,,., '. For instance I don't VIP together near-term to D.L. Person, ed., "POETAE MELICI GRAECI" (OXFORD: CLARENDON Switch, 1962), I've intense the Greek texts of these skolia from Herbert Safeguard Smyth, ed., "GREEK MELIC POETS" (LONDON: MACMILLAN AND CO., Deliberate, 1900), p. 148. On unit to wars and rumors of wars in sympotic contexts (THEOGNIS 764), see Horace, "ODES" 1.26.1-6 and 2.11.1-4 (TR. NIALL RUDD). Horace, "ODES" 1.26.1-6: As a friend of the Muses, I shall route dimness and entertainment to the odious winds to grip them at home the Cretan sea; I am conspicuously intact about what king of a icy region under the Dress in is causing cavity advanced, what it is that's scary Tiridates. Musis amicus tristitiam et metustradam protervis in foal Creticum portare ventis, quis sub Arcto rex gelidae metuatur orae,quid Tiridaten terreat, unicesecurus. Horace, "ODES" 2.11.1-4: Hirpinian Quinctius, power off asking what the war-mongering Cantabrian is underhanded and the Scythian, who is split from us by the stop up of the Adriatic... Quid bellicosus Cantaber et Scythes,Hirpine Quincti, cogitet Hadria divisus obiecto, remittas quaerere...

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Religion And Spirituality Open Question Is It Possible To Sell Your Child Soul

Empower I'm not some kinda weirdo and I'd never do that to my own kid if it were true but way back someone told me he knew a guy who knew a household wherein every equals or everything the eldest male would without fail soup?on some dismal bang and end up dying. So they prearranged to call upon in some psychics to find out what was fallacious and they said that their mysterious grandfather/ancestor or doesn't matter what had complete a contract with some device and that's why stuff were goodbye down the way they were source it was feeding on them or everything so while one and all said their prayers and did some exorcism or what they seemingly got rid of the curse. I was belief still how may perhaps ego split VIP elses inner self if it doesn't belong to them right? I mean I'm not unquestionably you may perhaps even split your own kids inner self source fairly it would belong to him and not you. Now the guy he heard this story from may perhaps maintain complete it all up but is it really ability for stuff covet this to actually happen?

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Algiz

Autor ASTERION

Este cea de-a cincisprezecea din cele douazecisipatru de rune ale alfabetului magic nordic si cea de-a saptea din aett-ul lui Heimdall.

Sunetul pe care ^il reprezinta Algiz (pronuntat Al-ghiz) este Z, sau un sunet intermediar ^intre Z si R, iar numele sau ^inseamna "elan" sau "cerb". ^In trecut, aceasta runa era asociata cu Heimdall, zeitatea tutelara a setului, zeul rasp^antiilor si garianul intrarilor. Heimdall este paznicul mereu atent, niciodata dormind, cel care poate auzi chiar si iarba cresc^and si frunzele caz^and. Este zeul protectiei si testelor de orice fel. Forma sa exprima un om cu bratele ridicate sau o m^ana cu degetele rasfirate, dar si un copac stilizat sau poate chiar coarnele elanului. Coarnele sunt simbolul protectiei si stap^anirii, iar m^ana cu degetele rasfirate este un semn vechi c^at lumea, la toate popoarele aproape, de protectie ^impotriva raului sau influentelor negative. Putem interpreta silueta omului cu bratele spre cer ca pe un preot sau un oracol ce are legatura directa cu lumea de dincolo, paznicul care cunoaste tot ceea ce trece de o parte si de alta a Portii Vietii.

^IN POZItIE NORMALa, Algiz reprezinta echilibrul, ^intelepciunea, prudenta si protectia. Este o runa buna ^intr-un tiraj, anunt^and o perioada de stabilitate ^in progresul facut, dar si o runa care atrage atentia asupra unor posibile scapari. ^In functie de ^intrebarea pusa, protectia si prudenta lui Algiz se pot manifesta sub diferite forme.

^In domeniul social, prevesteste siguranta situatiei obtinute. Orice bun c^astigat parin munca cinstita este bine-meritate, iar fructele muncii contin ^in ele semintele succeselor si proiectelor viitoare. Ne pastram functia sau pozitia c^astigata si putem sa respiram usurati daca grijile noastre erau ^indreptate ^in acest domeniu. Beneficiem de protectie divina, si vom continua sa beneficiem de ea at^at timp c^at punem la loc de cinste moralitatea, corectitudinea si ^intelepciunea practica.

^In domeniul financiar, aceasta runa semnifica siguranta si certitudinea bunastarii. Ne este bine si ar trebui sa fim multumiti cu ceea ce avem. Luxul nu este necesar nici supravietuirii, nici fericirii, fiind doar o iluzie. Nu trebuie sa ne comparam situatia financiara cu a celor care au mai mult, pentru a nu deveni gelosi, nici cu cu a celor care au mai putin, pentru a nu deveni m^andri. Trebuie sa ne raportam strict la cerintele vietii noastre si la locul ^in care suntem acum.

^In domeniul erotic, arata buna ^intelegere ^in cuplu si dinamica perfecta. Partenerii se completeaza unul pe celalalt, ^isi cunosc nevoile, dorintele si asteptarile reciproc si ^incearca sa si le suplineasca ^in mod c^at mai armonios. Unul din parteneri, de obicei barbatul, este mai protectiv, si are tendinta de a avea grija de partenera, ^in timp ce partenera suplineste nevoia barbatului de a proteja.

^In domeniul sanatatii, aceasta runa aduce sanatate, echilibru si seninatate. ^In cazurile extrem de rare, precum accidentele care pun viata ^in pericol sau comele prelungite, aceasta runam semnifica legatura celui aflat ^in pericol cu lumea de dincolo. Poate fi runa mortii clinice sau experientelor extracorporale. ^In rest, Algiz este semnul unei sanatati aflate ^in echilibru, cu mici afectiuni fara de care omul nu ar fi om, precum migrene rare sau raceli pasagere. Vitalitatea este buna: nu exista nici lipsuri majore din rezervele de energie, dar nici supra^incarcari si puseuri energetice care sa se manifeste brusc sau nesanatos.

^IN POZItIE INVERSa, Algiz este ^intotdeauna semnul care avertizeaza, semnalul de alarma la care ar trebui sa fim atenti. ^In functie de ^intrebarea pusa, pericolul la care Algiz ne atrage atentia se poate manifesta sub diferite aspecte.

^In domeniul social, Algiz inversat anunta o situatie precara. Procedam gesit cu ceva, am ranit pe cei din jurul nostru ^in vreun fel, asa ^inc^at devenim vulnerabili. Pozitia noastra se poate schimba si sunt prevazute probleme de acomodare. Nu ne plac noile schimbari, dar ele sunt necesare pentru a ne face sa vedem unde am gresit. Trebuie sa fim extrem de atenti cu felul ^in care vorbim, g^andim, actionam si ne comportam, pentru a nu viola legile bunei cuviinte. Suntem amenintati cu scoaterea de sub protectia divina de care ne-am bucurat p^ana acum, si trebuie sa reevaluam actiunile noastre, spre a cere ^in mod concret iertare pentru cele comise.

^In domeniul financiar, aceasta runa arata pierderea sau descresterea. Daca p^ana acum am fost loviti de noroc, trebuie sa fim prudenti ^in actini si ^intelepti ^in fapte, pentru ceea ce vine rapid poate disparea la fel de rapid. Trebuie sa ne facem provizii pentru trai, sa platim datoriile restante si mai ales, sa nu facem noi ^imprumuturi. Orice credite sau ^imprumuturi facute sub semnul lui Algiz inversat, fie ca sunt personale sau bancare, sunt total descurajate, duc^and la situatii din cele mai neplacute. La fel de descurate sunt proiectele ambitioase, afacerile riscante si jocurile de noroc. ^In aceasta perioada, avem doar de pierdut.

^In domeniul erotic, aceasta runa arata o pasa proasta, ne^intelegere si discordie. Cuplul nu comunica destul de bine, pot interveni tabuuri pe care unul din parteneri nu doreste sa le abordeze, ^in detrimentul celuilalt. Comunicarea arec de suferit ^in acest caz, iar lucrurile se racesc. Partenerii nu se mai prootejeaza unul pe celalalt si nu mai lucreaza pentru placerea celui de l^anga el, maidegraba tind sa se ocupe de propriile nevoi si capricii, cu pretul unor certuri si ne^intelegeri.

^In domeniul sanatatii, poate indica un flux prost al energiei vitale ^in ^intreg organismul. Este recomandat un control pentru a stabili daca ceva este ^in neregula. Ne putem ridica tonusul general ^in momentul ^in care ^intreaga noastra fiinta este aliniata cu cei din jurul nostru, cu natura si nu ^in ultimul r^and, cu partea spirituala. Algiz inversat este semnul clasic al rupturii de Dumnezeu si al razvratirii, al uitarii originii celeste si supraumane a spiritului uman, radacina a multor boli.

Life Before Death

RAYMOND MOODY WITH PAUL PERRY. PARANORMAL: MY LIFE IN PURSUIT OF AN AFTERLIFE. RIDER, 2012.

There are three themes in this autobiography, two of which seem to be linked, and a third, which, though the author does not appear to appreciate its significance, rather contradicts it.One of the major themes of the book is, as the subtitle says, the search for evidence for an afterlife, and in more general terms the search for the meaning of life which took Moody from astronomy to philosophy to psychology and the study of the paranormal.

Moody came to fame with his study of near-death-experiences (NDEs), which he popularised in "Life after Life", published in 1975. Moody's interest in this topic was stimulated by hearing about the account of the wartime NDE of Dr George Ritchie, but it should be noted that account that Moody presents here omits the more partisan evangelical Christian features of Ritchie's story, such as being taken by Jesus to a bar where he saw demons jumping into the bodies of alcoholics. I suspect that, like alien abduction researchers, Moody and other NDE researchers often homogenise and tidy up accounts because they 'know' what ought to occur.

From studies of NDEs Moody went on to more controversial areas, such as hypnotic regression to past lives; Moody himself experienced nine of these, none of which struck me as very plausible. These accounts always seem to involve the sort of periods and topics which feature in historical romance, school histories, etc, rarely are people regressed to their life as a stockbroker's clerk in Neasden or a meat packer in Chicago. They also tend to present the folk version of the period rather than that shown by modern scholarship. I don't doubt that as a therapeutic tool this kind of past life therapy can sometimes work, on exactly the same principle as drama therapy and bibliotherapy and not because one is actual regressed to past lives. Moody is sensible in remaining agnostic about this.

Moody then moved on to devise the psychomanteum, basically a large size version of the crystal ball, where some people can powerful visions of the deceased, sometimes these occur later in what look to me like periods of micro-REM and false awakening. I rather suspect that the people who have the most vivid experiences are those who are the most powerful visualisers, and that the same is true of people who report sharing in other peoples near death experiences or having other deathbed visions, which is the topic of Moody's most recent research. I note however that in this account he overlooks his study of peoples' experiences of the Risen Elvis.

I can't help feeling that this obsession is somehow linked with another theme in this book, that of his conflictual relationship with his authoritarian father. This seems to run like a thread through many of the biographies of people involved in this field, e.g. Budd Hopkins, James MacDonald and of course Charles Fort. Was Moody's involvement in the study of the paranormal part of a revolt against his atheist father, a surgeon of the old school? I have previously commented on how some of the imagery of tunnels etc. in modern NDE accounts seems to reflect the popularity of black holes and the idea that they represent tunnels to other universes. It is perhaps significant that Moody was greatly interested in black holes himself.

The main theme of this book then, even though Moody accepts that it is a personal faith rather than a scientific fact, is that the human personality survives death in a more or less folk-spiritualist, "the body is just an envelope" fashion. However the third theme of this book is in clear contradiction of such a simple view. This is the often devastating effects of a thyroid deficiency illness on Moody's life, leading to periods of deep, at times suicidal depression and other mental and physical events, clear evidence pointing to mind-body unity. The irony seems lost on Moody. "- Peter Rogerson."