faery


BEAUTY AND THE BEAST

Once upon a time . . . as a merchant set off for market, he asked each of

his three daughters what she would like as a present on his return. The first

daughter wanted a brocade dress, the second a pearl necklace, but the third,

whose name was Beauty, the youngest, prettiest and sweetest of them all, said

to her father:

“All I’d like is a rose you’ve picked specially for me!”

When the merchant had finished his business, he set off for home. However,

a sudden storm blew up, and his horse could hardly make headway in the howling

gale. Cold and weary, the merchant had lost all hope of reaching an inn when

he suddenly noticed a bright light shining in the middle of a wood. As he drew

near, he saw that it was a castle, bathed in light.

“I hope I’ll find shelter there for the night,” he said to himself. When he

reached the door, he saw it was open, but though he shouted, nobody came to

greet him. Plucking up courage, he went inside, still calling out to attract

attention. On a table in the main hall, a splendid dinner lay already served.

The merchant lingered, still shouting for the owner of the castle. But no one

came, and so the starving merchant sat down to a hearty meal.

Overcome by curiosity, he ventured upstairs, where the corridor led into

magnificent rooms and halls. A fire crackled in the first room and a soft bed

looked very inviting. It was now late, and the merchant could not resist. He

lay down on the bed and fell fast asleep. When he woke next morning, an

unknown hand had placed a mug of steaming coffee and some fruit by his

bedside.

The merchant had breakfast and after tidying himself up, went downstairs to

thank his generous host. But, as on the evening before, there was nobody in

sight. Shaking his head in wonder at the strangeness of it all, he went

towards the garden where he had left his horse, tethered to a tree. Suddenly,

a large rose bush caught his eye.

Remembering his promise to Beauty, he bent down to pick a rose. lnstantly,

out of the rose garden, sprang a horrible beast, wearing splendid clothes. Two

bloodshot eyes, gleaming angrily, glared at him and a deep, terrifying voice

growled: “Ungrateful man! I gave you shelter, you ate at my table and slept in

my own bed, but now all the thanks I get is the theft of my favourite flowers!

I shall put you to death for this slight!” Trembling with fear, the merchant

fell on his knees before the Beast.

“Forgive me! Forgive me! Don’t kill me! I’ll do anything you say! The rose

wasn’t for me, it was for my daughter Beauty. I promised to bring her back a

rose from my journey!” The Beast dropped the paw it had clamped on the unhappy

merchant.

“I shall spare your life, but on one condition, that you bring me your

daughter!” The terror-stricken merchant, faced with certain death if he did

not obey, promised that he would do so. When he reached home in tears, his

three daughters ran to greet him. After he had told them of his dreadful

adventure, Beauty put his mind at rest immediately.

“Dear father, I’d do anything for you! Don’t worry, you’ll be able to keep

your promise and save your life! Take me to the castle. I’ll stay there in

your place!” The merchant hugged his daughter.

“I never did doubt your love for me. For the moment I can only thank you

for saving my life.” So Beauty was led to the castle. The Beast, however, had

quite an unexpected greeting for the girl. Instead of menacing doom as it had

done with her father, it was surprisingly pleasant.

In the beginning, Beauty was frightened of the Beast, and shuddered at the

sight of it. Then she found that, in spite of the monster’s awful head, her

horror of it was gradually fading as time went by. She had one of the finest

rooms in the Castle, and sat for hours, embroidering in front of the fire. And

the Beast would sit, for hours on end, only a short distance away, silently

gazing at her. Then it started to say a few kind words, till in the end,

Beauty was amazed to discover that she was actually enjoying its conversation.

The days passed, and Beauty and the Beast became good friends. Then one day,

the Beast asked the girl to be his wife. .-~

Taken by surprise, Beauty did not know what to say. Marry such an ugly

monster? She would rather die! But she did not want to hurt the feelings of

one who, after all, had been kind to her. And she remembered too that she owed

it her own life as well as her father’s.

“I really can’t say yes,” she began shakily. “I’d so much like to . . .”

The Beast interrupted her with an abrupt gesture.

“I quite understand! And I’m not offended by your refusal!” Life went on as

usual, and nothing further was said. One day, the Beast presented Beauty with

a magnificent magic mirror. When Beauty peeped into it, she could see her

family, far away.

“You won’t feel so lonely now,” were the words that accompanied the gift.

Beauty stared for hours at her distant family. Then she began to feel worried.

One day, the Beast found her weeping beside the magic mirror.

“What’s wrong?” he asked, kindly as always.

“My father is gravely ill and close to dying! Oh, how I wish I could see

him again, before it’s too late!” But the Beast only shook its head.

“No! You will never leave this castle!” And off it stalked in a rage.

However, a little later, it returned and spoke solemnly to the girl._

“If you swear that you will return here in seven days time, I’ll let you go

and visit your father!” Beauty threw herself at the Beast’s feet in delight.

“I swear! I swear I will! How kind you are! You’ve made a loving daughter

so happy!” In reality, the merchant had fallen ill from a broken heart at

knowing his daughter was being kept prisoner. When he embraced her again, he

was soon on the road to recovery. Beauty stayed beside him for hours on end,

describing her life at the Castle, and explaining that the Beast was really

good and kind. The days flashed past, and at last the merchant was able to

leave his bed. He was completely well again. Beauty was happy at last.

However, she had failed to notice that seven days had gone by.

Then one night she woke from a terrible nightmare. She had dreamt that the

Beast was dying and calling for her, twisting in agony.

“Come back! Come back to me!” it was pleading. The solem promise she had

made drove her to leave home immediately.

“Hurry! Hurry, good horse!” she said, whipping her steed onwards towards

the castle, afraid that she might arrive too late. She rushed up the stairs,

calling, but there was no reply. Her heart in her mouth, Beauty ran into the

garden and there crouched the Beast, its eyes shut, as though dead. Beauty

threw herself at it and hugged it tightly.

“Don’t die! Don’t die! I’ll marry you . . .” At these words, a miracle took

place. The Beast’s ugly snout turned magically into the face of a handsome

young man.

“How I’ve been longing for this moment!” he said. “I was suffering in

silence, and couldn’t tell my frightful secret. An evil witch turned me into a

monster and only the love of a maiden willing to accept me as I was, could

transform me back into my real self. My dearest! I’ll be so happy if you’ll

marry me . . .”

The wedding took place shortly after and, from that day on, the young

Prince would have nothing but roses in his gardens. And that’s why, to this

day, the castle is known as the Castle of the Rose.

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A wealthy, widowed merchant lives in a mansion with his six children, three sons and three daughters. All his daughters are very beautiful, but the youngest, Beauty, is the most lovely, as well as kind, well-read, and pure of heart; while the two elder sisters, in contrast, are wicked, selfish, vain, and spoiled. They secretly taunt Beauty and treat her more like a servant than a sister. The merchant eventually loses all of his wealth in a tempest at sea. He and his children are consequently forced to live in a small farmhouse and work for their living.

Some years later, the merchant hears that one of the trade ships he had sent off has arrived back in port, having escaped the destruction of its compatriots. He returns to the city to discover whether it contains anything valuable. Before leaving, he asks his children if they wish for him to bring any gifts back for them. The sons ask for weaponry and horses to hunt with, whereas his oldest daughters ask for clothing, jewels, and the finest dresses possible as they think his wealth has returned. Beauty is satisfied with the promise of a rose as none grow in their part of the country. The merchant, to his dismay, finds that his ship’s cargo has been seized to pay his debts, leaving him penniless and unable to buy his children’s presents.

During his return, the merchant becomes lost in a forest during a storm. Seeking shelter, he enters a dazzling palace. A hidden figure opens the giant doors and silently invites him in. The merchant finds tables inside laden with food and drink, which seem to have been left for him by the palace’s invisible owner. The merchant accepts this gift and spends the night there. The next morning, as the merchant is about to leave, he sees a rose garden and recalls that Beauty had desired a rose. Upon picking the loveliest rose he can find, the merchant is confronted by a hideous “Beast” which tells him that for taking his most precious possession after accepting his hospitality, the merchant must die. The merchant begs to be set free, arguing that he had only picked the rose as a gift for his youngest daughter. The Beast agrees to let him give the rose to Beauty, but only if the merchant or one of his daughters will return.

The merchant is upset but accepts this condition. The Beast sends him on his way, with wealth, jewels and fine clothes for his sons and daughters, and stresses that Beauty must never know about his deal. The merchant, upon arriving home, tries to hide the secret from Beauty, but she pries it from him. Her brothers say they will go to the castle and fight the Beast, but the merchant dissuades them, saying they will stand no chance against the monster. Beauty then agrees to go to the Beast’s castle. The Beast receives her graciously and informs her that she is now mistress of the castle, and he is her servant. He gives her lavish clothing and food and carries on lengthy conversations with her. Every night, the Beast asks Beauty to marry him, only to be refused each time. After each refusal, Beauty dreams of a handsome prince who pleads with her to answer why she keeps refusing him, to which she replies that she cannot marry the Beast because she loves him only as a friend. Beauty does not make the connection between the handsome prince and the Beast and becomes convinced that the Beast is holding the prince captive somewhere in the castle. She searches and discovers multiple enchanted rooms, but never the prince from her dreams.

For several months, Beauty lives a life of luxury at the Beast’s palace, having every whim catered to by invisible servants, with no end of riches to amuse her and an endless supply of exquisite finery to wear. Eventually, she becomes homesick and begs the Beast to allow her to go see her family. He allows it on the condition that she returns exactly a week later. Beauty agrees to this and sets off for home with an enchanted mirror and ring. The mirror allows her to see what is going on back at the Beast’s castle, and the ring allows her to return to the castle in an instant when turned three times around her finger. Her older sisters are surprised to find her well fed and dressed in finery. Beauty tries to share the magnificent gowns and jewels the Beast gave her with her sisters, but they turn into rags at her sisters’ touch, and are restored to their splendour when returned to Beauty, as the Beast meant them only for her. Her sisters are envious when they hear of her happy life at the castle, and, hearing that she must return to the Beast on a certain day, beg her to stay another day, even putting onion in their eyes to make it appear as though they are weeping. They hope that the Beast will be angry with Beauty for breaking her promise and eat her alive. Beauty’s heart is moved by her sisters’ false show of love, and she agrees to stay.

Illustration by Warwick Goble.

Beauty begins to feel guilty about breaking her promise to the Beast and uses the mirror to see him back at the castle. She is horrified to discover that the Beast is lying half-dead from heartbreak near the rose bushes from which her father plucked the rose, and she immediately uses the ring to return to the Beast.

Beauty weeps over the Beast, saying that she loves him. When her tears strike him, the Beast is transformed into the handsome prince from Beauty’s dreams. The Prince informs her that long ago a fairy turned him into a hideous beast after he refused to let her in from the rain and that only by finding true love, despite his ugliness, could the curse be broken. He and Beauty are married and they live happily ever after together.

Anne_Anderson05.jpg

Anne Anderson (1874-1931)

Fairy tales like Beauty and the Beast can be traced back thousands of years, according to researchers at universities in Durham and Lisbon.

Using techniques normally employed by biologists, academics studied links between stories from around the world and found some had prehistoric roots.

They found some tales were older than the earliest literary records, with one dating back to the Bronze Age.

The stories had been thought to date back to the 16th and 17th Centuries.

Durham University anthropologist Dr Jamie Tehrani, said Jack and the Beanstalk was rooted in a group of stories classified as The Boy Who Stole Ogre’s Treasure, and could be traced back to when Eastern and Western Indo-European languages split more than 5,000 years ago.

Analysis showed Beauty And The Beast and Rumpelstiltskin to be about 4,000 years old.

And a folk tale called The Smith And The Devil, about a blacksmith selling his soul in a pact with the Devil in order to gain supernatural abilities, was estimated to go back 6,000 years to the Bronze Age.

 

http://www.bbc.com/news/uk-35358487

Once upon a time there lived a wealthy merchant, who had three beautiful daughters. Once he decided to do business overseas. He called for the daughters and asked what gifts should he bring them. The eldest asked for a golden tiara adorned with precious gems that sparkled brightly, and the second wanted a crystal mirror which always showed the person’s reflection as young and beautiful. The merchant knew these would be difficult to obtain, but within his means. The youngest, named Nastenka (a diminutive form of the given name Anastasia), asked for the most beautiful scarlet flower in the world, which she had seen in a dream. The merchant did not know where he could find such a flower, but promised not to disappoint.

Everything went well. The merchant bought all gifts, except for the scarlet flower. He saw many scarlet flowers, but not the most beautiful one. On the way home he was attacked by robbers, fled into the woods and became lost. When he awoke the next morning he saw a splendid palace “in flame, silver and gold”. He walked inside, marveling at the splendor, but the palace was seemingly empty. Spread before him was a luxurious feast, and he sat down and ate. When he walked out to the garden he saw the most beautiful scarlet flower, and knew it was the one his daughter desired. Upon picking it, the terrible Beast of the Forest leapt out and confronted the merchant, asking him why he dared pick the scarlet flower, the one joy of the beast’s life. The beast demanded that the merchant repay him and forfeit his life. The merchant begged for mercy and to be returned to his daughters. The beast allowed this on the one condition that within the next three days one of his daughters would willingly take her father’s place and live with the beast, or the merchant’s life would be forfeit. The beast gave the merchant a ring, and the girl that put it on the littlest finger of her right hand would be transported to the palace. Then the beast magically transported the merchant home, with all his wealth and treasures restored.

The merchant explained what happened to his three daughters. The eldest two believed the youngest should go, since it was her present that caused this disaster. The youngest daughter loved her father so, so she willingly went to live with the beast. Nastenka lived luxuriously with the beast, who granted her every desire, fed her delicious food and gave her rich jewels and clothing, yet never revealed himself to her for fear of upsetting her. However Nastenka became fond of the beast and asked to see him. When he finally revealed himself to her, she was overcome with fear but controlled herself, and apologized to the beast for upsetting him. When Nastenka had a dream that her father was ill, the Beast let her visit him. However, he said that she must come back in three days, otherwise he would perish, since his love for her was so great he loved her more than himself, and could not bear to be apart from her.

Nastenka’s visit to her father revived his spirits, but her sisters resented the wealth she lived in. They tried to talk her out of returning to the Beast, but Nastenka could not be so cruel to her kind host. The elder sisters put the clocks back and closed the windows, to trick Nastenka. When Nastenka felt that something had been wrong and came back to the Monster’s palace, he lay dying near the scarlet flower. Nastenka rushed to his side, took him in her arms, and cried that she loved him more than herself, that he was her true love. All of a sudden thunder boomed, and Nastenka was transported to a golden throne next to a handsome prince. The handsome prince explained that he was the Beast, cursed by a witch who was fighting his father, a mighty king. To break the curse, a maiden had to fall in love with him in his monstrous form. The merchant gave his blessing to the young couple, who lived happily ever after

https://en.wikipedia.org/wiki/The_Scarlet_Flower

 

 

 

 

 

 

Dreaming

Presenting preview and “sketches” of work in progress coming soon as a book “The Western Mysteries (White, Red & Green)” by me.

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In the month of Heshvan in the year 5413(1652) I dreamed of an enormous camel pursuing me. Fleeing it, I entered a room and closed the door with a double bolt. The animal broke through the door with a double bolt. The animal broke through the door, so I hid myself successively in many other rooms. In the last room there was a fragile light as transparent as a wave in which I wrapped myself. Having descended into the sea, I no longer feared the camel. There a young woman of great beauty came out to meet me, embracing me intimately and beseeching me not to forget that I was to be married to a queen who was, at present, hidden both by the sun and the moon. Much moved by this, I swore by her and believe I had relations with her. Immediately after, another young woman appeared, followed by the sun and the moon and I saw the resplendent queen who  apparently was my destiny. Full of terror, I awoke, stirred by that vision in which nothing in me was hidden. I went to Torah!

Abraham ha-Yakini (transl. by Jack Hirschman)

Abraham Yachini (Heb: אברהם יכיני ; also transliterated as Abraham Yakhini, or Abraham ha-Yakini) b. 1617 – d. 1682,[1][2] was one of the chief agitators in the Sabbatean movement, the son of Pethahiah of Constantinople. He studied under Joseph Trani of Constantinople (died 1644), and under Mordecai, a German kabbalist. From the latter he probably derived the touch of mysticism which, combined with cunning and great intelligence, made him the most suitable representative of Sabbatai Zevi. Yachini persuaded Sabbatai Zevi, who at that time was convinced that he was the Messiah but was timid and fearful of proclaiming himself, boldly to declare his claims. It was in Constantinople, about 1653, that Sabbatai Zevi became acquainted with Yachini, who, on account of his learning and oratorical powers, enjoyed a great reputation in his native town.[3] He is described by contemporaries as the best preacher of his day.

Yachini is said by some to have put into the hands of Sabbatai Zevi a spurious book in archaic characters, which, he assured him, contained the Scriptural proof of his Messianic origin. This fabrication, entitled The Great Wisdom of Solomon, began as follows:

https://en.wikipedia.org/wiki/Abraham_Yachini

I, Abraham, was confined in a cave for forty years, and I wondered greatly that the time of miracles did not arrive. Then was heard a voice, proclaiming, “A son will be born in the year 5386 [1626] to Mordecai Ẓebi and he will be called Sabbatai. He will humble the great dragon… he, the true Messiah, will sit upon My [God’s] throne.”

Queen Ragnhild’s dream Erik Werenskiold (1855-1938) – Snorre Sturlassons Kongesagaer

“Ragnhild, who was wise and intelligent, dreamt great dreams. She dreamt, for one, that she was standing out in her herb-garden, and she took a thorn out of her shift; but while she was holding the thorn in her hand it grew so that it became a great tree, one end of which struck itself down into the earth, and it became firmly rooted; and the other end of the tree raised itself so high in the air that she could scarcely see over it, and it became also wonderfully thick. The under part of the tree was red with blood, but the stem upwards was beautifully green and the branches white as snow. There were many and great limbs to the tree, some high up, others low down; and so vast were the tree’s branches that they seemed to her to cover all Norway, and even much more.”[15]

Heimskringla orThe Chronicle of the Kings of Norway Halfdan the Black Saga

….

Dreams could sometimes foretell the future. Their ability to do so went hand in hand with the Norse view that all events were directed by fate; as the Eddic poem The Song of Skirnir (Skírnismál) puts it, “My destiny was fashioned down to the last half-day, and all my life was determined.”[2] Since the future was preordained, it could be known in advance.

Take, for example, the famous dream of Queen Ragnhild, who reigned in southern Norway during the ninth century alongside King Halfdan the Black. One night, Ragnhild dreamed that she took a brooch off of her cloak and held it out in front of her. Roots immediately began trailing out of it and toward the ground, where they took hold. Branches then shot up from the brooch, and the tree soon grew so tall that Ragnhild was unable to see over it. The tree’s bowl was blood-red, its upper trunk green, and its branches snowy white. The branches spread out to cover all of Norway, and even extended into other lands as well.[3]

Years later, Ragnhild realized the significance of the dream. The tree symbolized her descendants. Her son, Harald Finehair, was to become the first ruler of all of Norway. The tree’s blood-red bowl symbolized the bloodshed that would occur while Harald was coming to power, the green upper trunk the vigor and glory of his reign, and the white branches his own descendants, from whom would come Norway’s rulers for many generations.[4]

The Viking Spirit by Daniel McCoy

References:

[1] Davidson, Hilda Roderick Ellis. 1988. Myths and Symbols in Pagan Europe: Early Scandinavian and Celtic Religions. p. 138-139.

[2] Turville-Petre, E.O.G. 1972. Nine Norse Studies. p. 32.

[3] Ibid. p. 30-31.

[4] Ibid

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Queen Ragnhild’s dream gives us a vision of White Green and Red. White above, Green in the middle and Red below. This traditional pattern we may find in the three realms. The White above, the Green in the middle and Red Below. This is the familiar pattern found in European myth. The White and the White and Red we see war of the roses, the Houses of York and Lancaster. In alchemy we see the marriage of Red King and White Queen.

This is a familiar pattern, the marriage of Sun and Moon, Gold and Silver. In Plato we see the red and white rivers of blood and stars. The World of the Sky we can see the Celestial realms full of the Angelic hosts and beings of the “sky.” The Gods of Thunder, Zeus, Taranis. The Wisdom of the Birds breathing breath from the heavens.

The Red shows us the blood of the earth or the deep fiery “blood” of the planet itself. This is not without significance, that we can see allusions to three “bowls”; or as tradition would have would be three cauldrons. Caitlin Matthew’s points to this as Knowledge, Vocation and Warming (Coire Sois, Emmae and Goirath: Three Cauldrons of Inspiration, Caitlin Matthews, from “Encyclopedia of Celtic Wisdom.”)

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In that Earth there are gardens, paradises, animals, minerals…

Everything that is to be found on that Earth,

absolutely everything, is alive and speaks, has a life analogous

to that of every living being endowed with thought and

speech. Endowed with thought and speech, the beings there

correspond to what they are here below, with the difference

that in that celestial earth, things are permanent, imperishable,

unchangeable; their universe does not die.

Ibn Arabi

….

For it is one of their Tenets that nothing perishes, but, as the

Sun and Year, everything goes in a Circle, Lesser or

Greater, and is renewed, and refreshed in its revolutions.

As it is another that Every Body in the Creation moves,

which is a sort of life, and that nothing moves but what has

another Animal moving on it, and so on, to the utmost

minute corpuscle that is capable to be a receptacle of life

Robert Kirk

Here is no water but only rock

Rock and no water and the sandy road

The road winding above among the mountains

Which are mountains of rock without water

If there were water we should stop and drink

Amongst the rock one cannot stop or think

Sweat is dry and feet are in the sand

If there were only water amongst the rock

Dead mountain mouth of carious teeth that cannot spit

Here one can neither stand nor lie nor sit

There is not even silence in the mountains

But dry sterile thunder without rain

There is not even solitude in the mountains

But red sullen faces sneer and snarl

From doors of mudcracked houses

T.S. Eliot

http://telesmic.com/jpegs/Sec%20Symbols%20images/hermetic%20philosophy.jpg

Above image from secret symbols of the rosicrucians

Here we The Heavenly energies and the divine magnet, pouring down into the Prima Materia. From here we travel to the mysteries again of Red and White. The Red rose of Christ and the White Lily of the Virgin Mary. We can of course continue this pattern and discus Christ’s wounds and of course Red and White roses.

But what is the Green? In Green we see Venus and Aphrodite and Copper. It is from Copper Sulphate that is once source for traditional green pigment. In the Rosicrucian mysteries we see Venus as the Light within the Earth itself. She is the source, the Spirit trapped in amber, the Goddess of Matter itself. It is not without reason we see this green repeat within the Western mysteries. We see Green prominently in several places. The Emerald Tablet of course is a well known image. A green tablet of Wisdom, found deep within the Earth. The green skin of Osiris in some depictions.. In Queen Ragnhild’s vision we see Green as the trunk and “the Glory of her reign.” Perhaps this links to the well known Arthurian axiom “ The King and the Land are One.” Thus the Body of the Tree not only is the very Kingdom, or as we know Kingdom is all manifest reality in Qabalah, it is the very person sitting on the throne and their actions as they do. Signifying that the candidate is the very land they walk upon, as touched upon briefly in “The Rose Cross and The Goddess” (Gareth Knight).

The Tree of course like the Garden is an ideal form, a paradise or Pardes (Orchard, Garden, Paradise) image. Our image above from the Secret Symbols of the Rosicrucians moves from our two flowers to the fons miraculorum. The tree, the garden and paradise. So here we begin to understand our Green circle. The intermediary between White and Red, and idealised paradisical world, the physical realm. In Dreams though we see something perhaps inherent in the human consciousness. ILLUMINATED LANDSCAPE.jpg

So the Green circle then become the doorway, gateway between the sky and land. In turn it is a doorway between the land and the paradise world and into the under realms of the Ocean (interior ocean) realms, or Chthonic.

‘From Ismarus we sailed, with heavy hearts for the loyal friends lost, though happy to have escaped death ourselves: nor would I let the curved ships leave till we had called three times in ritual to each of our luckless comrades, who died there on the plain, at the hands of the Cicones. But Zeus, the Cloud-Gatherer, stirred the north wind against our ships, in a blinding tempest, hiding the land and sea alike in cloud, while darkness swept from the sky. Headlong the ships were driven, sails torn to shreds by the force of the gale. In terror of death we lowered the masts on deck, and rowed the vessels wildly towards land.

There we stayed for two days and nights, troubled at heart with weariness and grief. But when Dawn of the lovely tresses gave birth to the third day, we upped masts, hoisted the white sails, and took our seats aboard, and the wind and helmsman kept us on course. Now I would have reached home safely, but as I was rounding Cape Malea, the north wind and waves and the ocean currents beat me away, off course, past Cythera.

For nine days I was driven by fierce winds over the teeming sea: but on the tenth we set foot on the shores of the Lotus-eaters, who eat its flowery food. On land we drew water, and my friends ate by the ships. Once we had tasted food and drink, I sent some of the men inland to discover what kind of human beings lived there: selecting two and sending a third as herald. They left at once and came upon the Lotus-eaters, who had no thought of killing my comrades, but gave them lotus to eat. Those who ate the honey-sweet lotus fruit no longer wished to bring back word to us, or sail for home. They wanted to stay with the Lotus-eaters, eating the lotus, forgetting all thoughts of return. I dragged those men back to the shore myself by force, while they wept, and bound them tight in the hollow ships, pushing them under the benches. Then I ordered my men to embark quickly on the fast craft, fearing that others would eat the lotus and forget their homes. They boarded swiftly and took their place on the benches then sitting in their rows struck the grey water with their oars.’

Homer, Odyssey, Book IX, 63-104

Odysees_men_in_Lotus_Island.gif

W. Heath Robinson – Stories from the Odyssey Told to the Children – Jeanie Lang

This image of a dreamer, laying on the ground is significant. We know Green shows us the earth, growth, regeneration within and on the land. Thus we can see in tradition the importance of the inner landscape and the Dreamers Within the land itself. The King and the Land are One is one Arthurian Axiom. Another well known Arthurian theme is that Arthur is not dead, but is asleep deep within the land itself. Traditionally under Glastonbury Tor or similar in the Celtic Anwynn or Avalon. Barinthus perhaps helped guide Arthur to Avalon after his final battle.

Who live in this idealised paradisical landscape? We can see this in several european traditions. Most notably we see the Celtic and often Norse traditions we see the “faery races.” Most notably these are detailed by the likes of Robert Kirk, William Sharpe and many others, Jim (1891-1945) and Michael (1876-1937) of County Sligo, Eire famously entered the Illuminated Landscape and thus into Faery Land. Unlike the trite images of Walt Disney though, these are more the proud races of Tolkien. Tall and majestic. But in reality we know they may be small or tall. Scottish tradition shows us short beings such as Brownies. As short as two or three feet or typically around six feet. In the writings of William Sharpe/Fiona Macleod (member of the Golden Dawn) we find the faery cities of Falias, Gorias, Finias and Murias; similar to those mentioned in poems such as the Arthurian Spoils of Anwynn.

Dreamers then besides King Arthur we know, the sacred King Sacrificed and placed into the earth for the Goddess. We see this in the Merlin Stories.At the end Merlin is taken to the Crystal cave by Vivienne/Nimue. The Faery crystal cave deep within the earth. In turn we can return to our axis mundi tree of Buddha, surrounded by “demons” points to the earth under the Bodhi tree. Of course this pattern in the early Merlin tales ends with Merlin in his Observatory of the Stars within the Forest (1) which is also significant. We see Merlin the King having faced trials, gone mad through the reality of war, eventually ends his days in contemplation. Contemplating The Land the Stars, the Goddess. For Merlin the Land is not only the King and the Land, but also the Land and the Stars. So we see from our above diagram from the Secret symbols, we see the fruits of the planet, the metals, which we can see are fruits below that reach to the fruits above.

Dreamers are found not only in the Land but in the stars, for the Crown is within the Kingdom as any Qabalist knows. Familiar dreamers of course are Sleeping Beauty and of course Snow White and the Seven Dwarves (Gnomes). It is not perhaps without merit that we see the returning motifs of the garden, the rose garden, paradise and sleepers. This we see in the Chemical wedding, Snow white and ancient stories such as Beauty and the beast (2). In the Islamic and Sufi traditions we of course see the faery races associated with trees. The rose garden in Islam is important. The gardens of figs, olives, dates and pomegranates surrounding a fountain, in which was a garden that Adam and Eve we commanded to grow roses. (3)

(1) The Vita Merlini (Life of Merlin) , Geoffrey of Monmouth.

(2) Now thought to be approx. 5000 years old

(3) PaRDeS: On the Symbolism of the Fountain & the Garden By Nigel Jackson, Sacred Web 38

Now as to Cuchulain it has to be related thus: He called upon Laeg to come to him; and “Do thou go, O Laeg!” said Cuchulain, “to the place where Emer is; and say to her that women of the fairies have come upon me, and that they have destroyed my strength; and say also to her that it goeth better with me from hour to hour, and bid her to come and seek me;” and the young man Laeg then spoke these words in order to hearten the mind of Cuchulain:

It fits not heroes lying

On sick-bed in a sickly sleep to dream:

Witches before thee flying

Of Trogach’s fiery Plain the dwellers seem:

They have beat down thy strength,

Made thee captive at length,

And in womanish folly away have they driven thee far.

Arise! no more be sickly!

Shake off the weakness by those fairies sent:

For from thee parteth quickly

Thy strength that for the chariot-chiefs was meant:

Thou crouchest, like a youth!

Art thou subdued, in truth?

Have they shaken thy prowess and deeds that were meet for the war?

Yet Labra’s power hath sent his message plain:

Rise, thou that crouchest: and be great again.

And Laeg, after that heartening, departed; and he went on until he came to the place where Emer was; and he told her of the state of Cuchulain: “Ill hath it been what thou hast done, O youth!” she said; “for although thou art known as one who dost wander in the lands where the fairies dwell; yet no virtue of healing hast thou found there and brought for the cure of thy lord. Shame upon the men of Ulster!” she said, “for they have not sought to do a great deed, and to heal him. Yet, had Conor thus been fettered; had it been Fergus who had lost his sleep, had it been Conall the Victorious to whom wounds had been dealt, Cuchulain would have saved them.” And she then sang a song, and in this fashion she sang it:

Laeg! who oft the fairy hill

Searchest, slack I find thee still;

Lovely Dechtire’s son shouldst thou

By thy zeal have healed ere now.

Ulster, though for bounties famed,

Foster-sire and friends are shamed:

None hath deemed Cuchulain worth

One full journey through the earth.

It fits not heroes lying

On sick-bed in a sickly sleep to dream:

Witches before thee flying

Of Trogach’s fiery Plain the dwellers seem:

They have beat down thy strength,

Made thee captive at length,

And in womanish folly away have they driven thee far.

Arise! no more be sickly!

Shake off the weakness by those fairies sent:

For from thee parteth quickly

Thy strength that for the chariot-chiefs was meant:

Thou crouchest, like a youth!

Art thou subdued, in truth?

Have they shaken thy prowess and deeds that were meet for the war?

Yet Labra’s power hath sent his message plain:

Rise, thou that crouchest: and be great again.

And Laeg, after that heartening, departed; and he went on until he came to the place where Emer was; and he told her of the state of Cuchulain: “Ill hath it been what thou hast done, O youth!” she said; “for although thou art known as one who dost wander in the lands where the fairies dwell; yet no virtue of healing hast thou found there and brought for the cure of thy lord. Shame upon the men of Ulster!” she said, “for they have not sought to do a great deed, and to heal him. Yet, had Conor thus been fettered; had it been Fergus who had lost his sleep, had it been Conall the Victorious to whom wounds had been dealt, Cuchulain would have saved them.” And she then sang a song, and in this fashion she sang it:

Laeg! who oft the fairy hill

Searchest, slack I find thee still;

Lovely Dechtire’s son shouldst thou

By thy zeal have healed ere now.

Ulster, though for bounties famed,

Foster-sire and friends are shamed:

None hath deemed Cuchulain worth

One full journey through the earth.

Yet, if sleep on Fergus fell,

Such that magic arts dispel,

Dechtire’s son had restless rode

Till a Druid raised that load.

Aye, had Conall come from wars,

Weak with wounds and recent scars;

All the world our Hound would scour

Till he found a healing power.

THE SICK-BED OF CUCHULAIN TRANSCRIBED FROM THE LOST YELLOW BOOK OF SLANE. By Maelmuiri mac Ceileachair into the Leabhar na h-Uidhri in the Eleventh Century.

aesir1.jpg

PaRDeS, an acronym formed from the first letters of the four levels of Torah interpretation, means ‘orchard’ in Hebrew. (The English word Paradise (PaRaDiSe) is derived from the same Persian root).

http://www.chabad.org/kabbalah/article_cdo/aid/1270231/jewish/Introduction.htm

Peshat: often inaccurately translated as literal, it comes from the root which means simple, although peshat is sometimes anything but simple! Peshat correctly means the intended, explicit meaning.

Remez: alluded meaning (reading between the lines). Remez in modern Hebrew means hint. Traditionally, remez referred to methods such as gezera shava (equivalent language implying equivalent meaning) and gematria (word-number values)

Derash: Homiletical or interpretative meaning. The word ‘midrash‘ is from the same root. The drash is an interpretation that is not explicit in the text.

Sod: (lit. secret). The mystical or esoteric meaning.