"A PEOPLE WITHOUT
THE KNOWLEDGE OF
THERE PAST HISTORY,
ORIGIN AND CULTURE
IS LIKE A TREE
WITHOUT ROOTS"
Heil Grandmother Earth and Odin !
Heil to Brother Dr. Christian Rätsch & Little Lightning Bolt
~
Here is a nice album with
magical holy places in our Bio-Regional Area.
What we find here at these places is worth for the world's cultural
heritage
because we inherit the culture of our ancestors and our , in this spirit
,
german forebears
... dragonlines ...
&
Bioregional Paganism:
>>Bioregional Paganism is a project that is part of and inspired by the bioregional animism project...
Bioregional Paganism is a relational ontology based upon the instinct of the Neo-paganism movement.
in this homepage we attempt to find our place as dwellers in the land, as people of the country...
"To become “dwellers in the land,” to regain the spirit of the Greeks, to fully and honestly come to know the earth,
the crucial and perhaps only and all-encompassing task is to understand the place, the immediate,
specific place, where we live: Schumacher says, “In the question of how we treat the land, our entire way of life is involved.”
We must somehow live as close to it as possible, be in touch with its particular soils, its waters, its winds.
We must learn its ways, its capacities, its limits. We must make its rhythms our patterns, its laws our guide, its fruits our bounty.
That, in essence, is bio-regionalism. " Kirkpatrick Sales...
"the original meaning of 'pagan' - ' an inhabitant of a particular place' - has encouraged a new focus on locality in modern paganism.
A classical pagan was someone who belonged, some one who celebrated where they lived,
someone who knew their local shrines, springs, hills, trees and neighbours, and could trace their decent from local ancestors.
These pagans lived in both urban and rural places;
the important thing was belonging to an area." Graham Harvey, from What Do Pagans Believe.<<
Hill grave[Hügelsteingrab] from the bronze
age and sacrifice stone in the 'Wermsdorfer Forst'
... not far from here.
... walking ...
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Anna on Apacheta,
we builded it to make deeper friendship with her land and to her dragonmill,
and we connect the energy of multiple locations.
April 2007
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Let's discover and unbolt
it together, more than 700.000.000 years...
Lets awake it , boooOOOOoom.
From circles of stones, hill graves ... over deep lovely lakes ... to take
a bath,
...very near on to the Via Regia (Jakobsweg) !
... her more than 1200 year old Thing-lime-Tree ( Talia ) on her Collmhill,
the Collm ... Collmvulcan ... Collmberg .... with more than 600.000.000 Years...
... on a small unapparent graveyard with Bilsenkrut ...
... a wild castle, ... age-old settlement ...Wisents (Germanian Cow, like a Bison !)
... the Döllnitz-ice age moraine.
... the Germanians!
... the 5 Elbgermanian Tribes and not Saxon nowadays!
.....
The Little Village : At-Home : Schweta, Schweden, Schwaben, Schwarzwald, the Langobarts and the Alamannen :)
...and a Stoneaxt behind her Dragonmill, with more than 200.000 Years!
...
....the Sweben and Sueben...
Dragons ... Elbe.
...
Albion.
&
Mamuts
Wollnashörnern ....
....
We talk about:
!!! Dragons and Dragonlines )o(
like:
The Jung/Freud Approach
Dragon
(1) Is the dragon guarding a treasure, or a cave which might contain treasure?
If so, the cave probably represents your unconscious, the treasure represents yourself,
the dragon that stands between you and your true self represents the fearsomeness of the unconscious,
for one who is still afraid of what may be lurking there. This is a repression of the unconscious contents
(2) For Jung, the first stage of the individuation process is the conscious ego's heroic
struggle {the hero/heroine journey of mythology} to lift itself out of the orginal all-encompassing unconsciousness
and to establish control of unconscious forces.
This finds symbolic representation in the legendary dragon-slayer, St George (St George = the ego; the dragon = the unconscious).
(3) The dragon may represent the devouring aspect of (your relationship with) your mother.
'Slaying the dragon' may therefore mean putting an end to whatever in your attachment to
your mother is detrimental to the process of finding your own psychic individuality.
Once the individual has achieved liberation from the 'dragon',
the feminine side of the man's psyche and the masculine side of the woman's psyche will no longer appear in threatening form,
but as an indispensable companion and guide in further stages of self-development.
(4) A dragon may represent the generative power of (Mother) Nature; the unconscious,
felt as womb pregnant with new possibilities of life.
(5) A winged dragon may symbolize some kind of transcendence,
some passing from 'lower' to 'higher' level of personal maturity.
(6) A dragon may be a symbol for your sexuality, particularily if it - your sexuality - frightens you.
Is your fear irrationsal; or does sexuality threaten to rule your life? In either case, don't kill the 'dragon'; if necessary tame it.
(In China, 'chi' is good, life-giving energy and the channels it runs along are called 'dragon-lines',
which are said to follow underground water and underground magnetic fields).
&
Korean Dragons with long beards ... (Langobards)
Where us most dragons in Western mythology are generally related to the elements of fire and destruction,
dragons in Korean mythology are mostly viewed as benevolent beings related to water and agriculture,
often considered bringers of rain and clouds. Hence, many Korean dragons are said to have resided in rivers,
lakes, oceans or even deep ponds within mountains.
The symbol of the dragon has been used extensively, both in Korean mythology and ancient Korean art.
Politically, the dragon represents the Emperor, who himself was associated with rain and agriculture.
Hence, those who used the title of King (Wang) were forbidden from wearing dragon adornments;
the Fenghuang is the creature traditionally associated with a king.
Ancient texts sometimes mention sentient speaking dragons, capable of understanding such complex emotions such as devotion,
kindness, and gratitude. One particular Korean legend speaks of the great King Munmu,
who on his deathbed wished to become a "Dragon of the East Sea in order to protect Korea."
The Korean dragon was said to have certain specific traits: no wings, for example, in addition to a long beard.
Very occasionally a dragon may be depicted as carrying a dragon orb known as the Yeo-ui-ju (여의주) in one or more of its claws.
It was said that whoever could wield the Yeo-ui-ju was blessed with the abilities of omnipotence and creation at will,
and that only four-toed dragons (those which had thumbs to hold the orbs)
were both wise and powerful enough to wield these orbs (as opposed to the lesser, three-toed dragons).
As with Chinese dragons, the number nine is significant with Korean dragons and they are said to have 81 (9x9) scales on their backs.
ABOUT:
Lombard traditions
Their own traditions (preserved in the Origo Gentis Langobardorum) describe how they were formerly called Winnili,
and how they left Scandinavia under the leaders Ybor and Agio.
They came to the part called Scoringa where they stayed for several years.
For at that time Ambri and Assi, chiefs of the Vandals, harried all the provinces in the vicinity with war,
and puffed up with pride over the many victories they had won,
they sent a message to the Winnili that they should either pay taxes to the Vandals,
or else make ready for war. Then Ybor and Agio agreed, on the admonition of their mother,
Gambara, that it were better to defend their freedom by arms than to mar it by paying taxes.
and they sent messengers to the Vandals to tell them that they would rather fight than become thralls.
At that time all the Winnili were in the flowering of youth, but only few in number,
for they had made out only one third of the population of Scandinavia.
The Vandals went to Godan ( Wotan, Odin ) and asked for victory over the Winnili,
and that he answered that he would give victory to the party he would see first when the sun rose.
Then Gambara had visited Godan's wife Frea (= Frigga) and had asked for victory for the Vinnili,
and Frea had advised her that the women of the Winnili should let down their hair and
arrange it around the face so that it would look like beards, and come early in the morning
together with the men and stand on the spot where Godan used to look first,
when he saw the rising sun.
And thus it happened. But when Godan saw them at sunup, he said "who are these longbeards?"
Frea had answered that to those whom he had given a name he must also give victory,
and Godan had let the Lombards win. In tribute to this event,
the Winnili changed their name to Lombards.
....
About the real Saxons:
Albion ... Dragonlines ... Avalon..
http://www.fb3.uni-siegen.de/anglistik/wales/projects/FairyTales/4_dragon.pdf
~Albion~
&
... also the Chinese dragon is a symbol for luck and wisdom. One of the most beautiful descriptions of these
dragons known to me is found in The Neverending Story by Michael Ende:
"On the other hand, luck dragons are creatures of air and warmth, creatures of boundless joy,
and light as a summer cloud in spite of their immense size. That's why they don't need any wings to fly.
They swim on the breezes of the sky like fish in water. Oriental Dragon Seen from the ground they look like slow-moving lightning flashes.
The most wonderful thing about them is their song.
Their voice sounds like the golden booming of a great bell, and when they speak softly,
it is as though one were hearing this bell from far off.
Whoever has been permitted to hear such a song never forgets it again his whole life long and even tells his grandchildren about it."
Naturally there are all possible kinds of Asian dragons, too, but Ende was describing just the sky dragon.
&
The eyes of a dragon give insight into the fundamental structures of the world and possess an irresistible power of enchantment. Looking into the eyes of a dragon cannot be tolerated by the ego of a human being.
Therefore the human who nonetheless wants to try it must first overcome the death of the ego,
an indication of the inner alchemy.
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~
...
talking about
:
Karl der Grosse (Great???) and the Saxon war ... the Harz.
Irminsul!
The Saxon Wars were the campaigns and insurrections of the more than thirty years from 772,
when Charlemagne first entered Saxony with the intent to conquer,
to 804, when the last rebellion of disaffected tribesmen was crushed.
In all, eighteen battles were fought in what is now northwestern Germany.
They resulted in the incorporation of Saxony into the Frankish realm and their conversion from paganism to Christianity.
... thy romans i tell ya, they crazy!!!
... and Saxon still nowadays is not here, it is from the Harz (Brocken) to the River Rhein !
"Die Spinnen die Römer"
The wars began with a Frankish invasion of Saxon territory and the subjugation of the Engrians and
destruction of their sacred symbol Irminsul near Paderborn in 772 or 773; at Eresburg.
Irminsul may have been a hollow tree trunk, presumably representing the pillar supporting the skies—similar to the Nordic tree Yggdrasil.
Charlemagne's campaign led all the way to the Weser river and destroyed several major Saxon strongholds.
After negotiating with some Saxon nobles and obtaining hostages,
Charlemagne turned his attention to his war against the Lombards in northern Italy. But Saxon free peasants,
led by Widukind, continued to resist and raided Frankish lands in the Rhine region. Armed confrontations continued unabated for years.
His second campaign came in the year 775. Then he marched through Westphalia, conquering their fort of Sigiburg,
and crossed Engria, where he defeated them again. Finally, in Eastphalia,
he defeated them and their leader Hessi converted to Christianity. He returned through Westphalia, leaving encampments at Sigiburg and Eresburg.
All Saxony but Nordalbingia was under his control, but the recalcitrant Saxons would not submit for long.
After warring in Italy, he returned very rapidly to Saxony (making to Lippe before the Saxons knew he left Italy) for the third time in 776,
when a rebellion destroyed his fortress at Eresburg. The Saxons were once again brought to heel, though Widukind fled to the Danes.
Charlemagne built a new camp at Karlstadt. In 777,
he called a national diet at Paderborn to integrate Saxony fully into the Frankish kingdom. Many Saxons were baptised.
The chief purpose of the diet was to bring Saxony closer to Christianity. Missionaries, mainly Anglo-Saxons from England,
were recruited to carry out this task.
Charlemagne issued a number of decrees designed to break
Saxon resistance and to inflict capital punishment on anyone observing heathen practices or disrespecting the king's peace.
His severe and uncompromising position, which brought him the moniker butcher of Saxons,
caused his close adviser Alcuin of York, later abbot of Saint Martin's at Tours, to urge leniency,
as God's word should be spread not by the sword but by persuasion. But the wars continued, as the Saxons fought ferociously for their freedom.
In Summer 779, Charlemagne again went into Saxony and conquered Eastphalia, Engria, and Westphalia.
At a diet near Lippspringe, he divided the land into missionary districts and Frankish countships.
He himself assisted in several mass baptisms (780). He then returned to Italy and, surprisingly, there was no Saxon revolt.
From 780 to 782, the land had peace, but was fucked down!
...
Towards the end of the wars, Charlemagne had begun to place more emhasis on reconciliation.
In 797, he eased the special laws that had been so incendiary, and in 802,
Saxon common law was codified as the Lex Saxonum.
This was accompanied by the establishment of ecclesiastic structures (including bishoprics in Paderborn,
Münster, Bremen, Minden, Verden and Osnabrück) which secured the initially brutal conversion of the Saxon people.
The last Saxon uprising was the Stellinga, which occurred between 841 and 845.
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&
The
Merseburger Incantations
Eiris sazun idisi
sazun hera duoder.
suma hapt heptidun,
suma heri lezidun,
suma clubodun
umbi cuoniouuidi:
insprinc haptbandun,
inuar uigandun.
...
~~~
The Merseburg Incantations (German: die Merseburger Zaubersprüche) are two medieval magic spells,
charms or incantations, written in Old High German.
They are the only known examples of Germanic pagan belief preserved in this language.
They were discovered in 1841 by Georg Waitz[1], who found them in a theological manuscript from Fulda,
written in the 9th or 10th century[2], although there remains some speculation about the date of the charms themselves.
The manuscript (Cod. 136 f. 85a) was stored in the library of the cathedral chapter of Merseburg, hence the name.
~~
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...mayby next time you will find about :
...
Heinrich ...
... OttO ...
... Meisen ...
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... yes and nowadays to the huge treasures (Treasures-Dragons?) in Dresden .
... to the West from there, to the age-old turtles
... living deep under the leiBziger moor ...
&
... to the Labyrinth and Nebra .
The Nebra sky disk
The disk had appeared as if from nowhere on the international antiquities market in 2001.
Its seller claimed that it had been looted by illegal treasure hunters with a metal detector in 1999.
The Nebra sky disk is a bronze disk of around 30 cm diameter, patinated blue-green and inlaid with gold symbols.
These are interpreted generally as a sun or full moon, a lunar crescent, and stars (including a cluster interpreted as the Pleiades).
Two golden arcs along the sides, marking the angle between the solstices, were added later.
A final addition was another arc at the bottom surrounded with multiple strokes (of uncertain meaning, variously interpreted as Solar Barge with many oars,
as Milky Way or as Rainbow).
The disk is attributed to a site near Nebra, Saxony-Anhalt in Germany,
and associatively dated to ca. 1600 BC. It has been associated with the Bronze Age Unetice culture.
****************
... in this spirit,
have a nice journey,
into the 4th dimension of our surounding forces ... and the Bio-Regional Spirits.
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Links on Schweta at Home :
http://www.stadt-muegeln.de/chronik/Dokumente/urfruehgeschichte.htm
&
http://www.stadt-muegeln.de/chronik/Dokumente/750_jahre_schweta.htm
~
***************
Thing Ting Lime Tree
Collmlinde
Her Dragontreelady
Old " Ting Thing-Lime " - " Thing Linde " at the ancient " Collmberg ".
... the Dragontreelady is more than 1200 Years old !!!
... and one of her last ones!
So better come soon.
~~~
7 People are inside .... with LOVE !
... the "Collmvulcano" is more than 600.000.000 years on history!
BIO REGIONAL ANIMISM, IT PUTS YOU IN YOUR PLACE |
New Animism defined
"Arguably the proper label for the type of religion practiced among traditional indigenous people who employ shamans. Rather then being "shamanists" or adherants of "shamanism," these people may be usefully named "animists." While the term was coined by Edward Tylor ( a founder of the discipline of anthropology) to define the essence of religion as 'the belief in spirits" and has played a significant role in theories about the origins of religion, it is used here in a new way. The old theory of animism alleged that indigenous people and the earliest human ancestors had made a mistake in believing in spirits. The new theory, associated with Nurit Bird-David, Eduardo Viveiros de Castro, Signe Howell, and others, sees animism as a relational ontology- the recognition that the world is full of persons, only some of whom are human. In Irving hallowell's terms, there are human persons and other-then-human-persons, including rock persons, tree persons, cloud persons, and perhaps "spirit persons."
Animist worldviews and lifeways make it necessary for there to be shamans becasue (1) humans are relatively weak and need to seek help ( in the form of knowledge, healing, or defense) from more powerful other-then-human-persons and (2) humans often offend other-then-human-persons and need mediators in order to restore respectful relationships. In this context, shamans may be defined as those persons trained and skilled at working for their community when it is necessary to seek help from or reconciliation with the wider community of life. In turn, as Graham Harvey has argued, animism makes shamans both possible and necessary because thier roles are about dealing with the problems of the living world."
from:Graham Harvey and Robert J Wallis : Historical Dictionary of Shamanism
bi·o·re·gion·al·ism
n.
The belief that social organization and environmental policies should be based on the bioregion rather than on a region determined by political or economic boundaries.
Other-Than-Human-Persons
Other-than-human-persons:
"A phrase coined by Irving Hallowel, Influenced by the Ojibwe of southern-central Canada. It refers to the widest possible community of living beings. For example, in the Ojibwe Language not only are humans, animals, fish, birds, and plants living, relational beings, but so too are objects-persons such as rocks and certian weather systems (the thunder-beings). The word spirits is sometimes attached to other words, as in rock spirit or tree spirit, to suggest that some rocks or trees are different from others. Hallowell's phrase has gained currency becasue it does not misrepresent the indigenous thought and experience that some rocks, trees, and storms, act as persons: that is, as relational, intentional, conscious, and communicative beings. This worldview and lifeway is now being called animism, which makes shamans both possible and necessary.
The phrase should not be misunderstood to imply that humans are the standard against which other "persons" might be compaired. Rather, the phrase arises among humans trying to talk with other humans. It is implicit that eagles might speak of eagle-persons and other then eagle persons, and so on. The understanding that humans are not the only persons also involves the notion that not all shamans are human. In Amazonia, for example, it is common knowledge that the most powerful shamans (or persons with shamanistic abilities, pay'e) are anacondas. Ambiguity and uncertainty about the way in which an other-than-human-person relates or acts toward humans may require human shamans to seek to alter their perspective to see what others see and deal appropriately with the resulting knowledge."
from:Graham Harvey and Robert J Wallis : Historical Dictionary of Shamanism
The goal of this project is to allow the land to express itself through us again. To reincarnate the old traditions and lost tribes, to see that new traditions are being born as new expressions of the land & skies consciousness, to commune with the land and sky and celebrate our oneness with it.
To help support a diverse system of developing ecological and spiritual cosmologies much like indigenous minds have always done, through the act of communion!
The dream is to establish a body of work that can be shared with others to promote bioregional animist communities around the world, and to establish a network of sustainable earth communities based off the
bioregional animist principles of acknowledging that we are one with our environment, that we are surrounded by other than human persons which we are related to, that we must live in a respectful way with these other than human persons, and last but not least that we can establish respectful relationships through communication with our other than human relations.
The main thesis of Bioregional animism will soon be spelled out more clearly and an open invitation of animists world round to share their perspectives in the hope of establishing a healthy and diverse perspective.
Please share your thoughts on Bioregional Animism. Share your experiences with communing with the land and sky, and the other than human persons that are our relations.
This work is part of the bioregionalism movement, the new animism ( as described by Graham Harvey and indigenous people around the world) movement, the reclaiming movement, the DYI movement, the new shamanism movement, and many, many, many, movements to just live and be in harmony with our natural surroundings. Because bioregional animism is focused on personal and communal relationships with the land and sky and the other then human persons that inhabit land and sky, the bioregional animist tribe does not attempt to find one way for every one, it does not attempt to adopt or culturally appropriate any existing cultures, but instead asks that we do as our ancestors have done, begin anew, go directly to the source or culture and animism and shamanism, and find our own way. The project asks that wee become native again and put down roots in the psychic soil of the place that we live. The project asks that we stop out sourcing our traditions and adapting practices from out side of our own bioregion and find the spirit of shamanism and animism in our back yard. The project asks that we think globally and act locally when it comes to our spiritual practice and life ways.
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