Now Playing: Mystics
Topic: Mysticism

Can The Living Talk To The Dead?
Topic: Death

Topic: Unexplained Spooky Stuff

A Look at Mediums and Channelers
Topic: Medium, Channelers

MEDIUMS AND CHANNELERS

SPIRIT MEDIUMSHIP

A spirit medium is a person who has become qualified in some special way to form a link between the living and the dead. Through the physical agency of the medium, the spirits of the deceased may speak to their family and friends and relay messages of comfort, support, and personal information. While some mediums gain impressions from the spirit world in a fully conscious state, others place themselves into a trance, which is often accompanied by manifestations that appear to defy known physical laws, such as moving objects without touching them, levitating the mediums' own body, and materializing spirit forms of the deceased.

The essential attribute that qualifies one to be a medium is an extreme or abnormal sensitivity which seemingly allows the spirits more easily to control the individual's psyche. For this reason, mediums are often referred to as "sensitives."

During seances, spirit mediums, often working in a trance state, claim to be under the direction of a spirit control or spirit guide that serves as an intermediary between themselves and the spirits of deceased men and women. Once contact has been made with particular spirits in the other world, the guide speaks through the medium and relays messages to the sitters, those men and women who have assembled in the seance room for the opportunity of hearing words of comfort or guidance from their departed loved ones.

Spirit mediums argue that while Christianity, Judaism, and Islam promise their followers a life eternal whose reality must be taken on faith alone, for thousands of years those who visit mediums have been able to base their hope for a life beyond the grave on the tangible evidence provided by the phenomena provided in the seance room. Although they have been condemned as cultists, scorned as satanists, and reprimanded for communing with evil spirits by most of the major religions, mediums have remained thick-skinned toward their critics among the various clergy.

In addition to any religious objections one might have toward the kind of evidence that spirit mediums present as proof of life after death, an important factor that has long contributed to the layperson's skepticism toward mediums is the fact that few areas of human relationships are so open to cruel deceptions. It has taken neither scientific training nor orthodox religious views to expose many spirit mediums as charlatans preying upon such human emotions as grief and sorrow over the loss of a loved one.

Beginning in the latter decades of the nineteenth century, Spiritualists and spirit mediums began to contend with an increasingly materialistic and mechanistic science that did a great deal to obliterate the idea of a soul and the duality of mind and body. The concept of an eternal soul was being steadily eroded by an emphasis on brain cells, conditioned responses, and memory patterns that could exist only while the body remained alive.

When the British Society for Psychical Research (BSPR) was established in 1882 and the American Society for Psychical Research (ASPR) was formed in 1885, leading spirit mediums such as Florence Cook (1856–1904), Mina "Margery" Crandon (1888–1941), Leonora E. Piper (1857–1950), and DanielDunglas Home (1833–1886) allowed themselves to be subjected to extensive tests conducted by psychical researchers, most of whom at least believed that man and mind were something more than physical things. However, as the experiments progressed year after year with spirit guides, materialized beings, and levitated objects, the researchers came more to believe in the enormous reach and abilities of the human psyche. They began to see the medium's spirit control as evidence that the human mind was capable of projecting a segment of itself unhampered by time and space, that one level of mind might be able to give "birth" to new personalities, that one level of the subconscious might telepathically gain knowledge of a departed individual from a sitter's memories while yet another level dramatized that knowledge into an imitation of the deceased's voice. In other words, the more the psychical researchers learned about the range and power of the human mind, the less credence they tended to grant to the spirit medium's "proof" of survival.

Spirit mediums have never felt that the phenomena of the seance room can be properly or fairly transferred to the sterile environment of the laboratory with any degree of success. In answering the criticism that spiritistic phenomena cannot be repeated again under individually controlled conditions as demanded of a scientific experiment, Maurice Barbanell (1902–1981) wrote in This Is Spiritualism (1966) that such was not possible "because mediumship involves the use of human beings. Whenever you deal with human beings, the human factor can be wayward and liable to upset the most intricate calculations."

Sometime in the 1940s, Dr. J. B. Rhine (1895–1980) summarized the research on survival evidence provided by spirit mediums in the laboratory to be a draw. While hardly anyone would claim that all the investigations conducted by psychical researchers since the 1880s could disprove the claim that "if a man shall die he shall in some manner or other be capable of living again," Rhine stated, "On the other hand, no serious scientific student of the field of investigation could say that a clear, defensible, scientific confrontation has been reached."

However, in March of 2001, scientists involved in a unique study of spirit mediums at the University of Arizona announced that their findings were so extraordinary that they raised fundamental questions about the survival of human consciousness after death. Professor Gary Schwartz, who led the team of researchers, concluded that highly skilled spirit mediums were able to deal directly with the dead, rather than merely with the minds of the sitters. In the opinion of the scientists, all the data they gathered was "consistently in accord with survival of consciousness after death." Based on all their data to date, Schwartz said, "The most parsimonious explanation is that the mediums are in direct communication with the deceased."

 

What is a Shaman
Now Playing: Shamanism
Topic: The Shaman

Rolling Thunder/A practicing Shaman

A Native American Indian medicine man, spiritual leader, philosopher, and acknowledged spokesman and intertribal shaman for the Cherokee and Shoshone tribes, Rolling Thunder, served as a consultant to the popular films Billy Jack (1971), and its sequel, Billy Jack II (1972). His way of life as a powerful healer, teacher, and activist gave him widespread fame following the films. Internationally known, Rolling Thunder's spiritual counsel and tribal skills were sought on a regular basis by many in the entertainment industry.

Rolling Thunder was among the first ever to be studied by mainstream institutions and undergo many laboratory tests to determine the authenticity of his shamanic skills. It had been said that his powers over the elements of nature surpassed any seen in recent times. Reports of Rolling Thunder's ability to "make rain" on a clear day, to heal disease and wounds, to transport or teleport objects through the air, and his telepathic skills were legendary until he agreed to submit himself to testing. His abilities have been investigated and documented by such organizations as the Menninger Foundation.

An advocate for Native American rights, as well as for ecological harmony, Rolling Thunder traveled widely and was in great demand worldwide for his insight and teachings. He himself joked that he had to make it rain and thunder "in order to clean the polluted air" before he spoke in a new city. Speaking before spiritual, ecological, psychological, and healing gatherings, Rolling Thunder participated in conferences sponsored by the Association for Research and Enlightenment (Edgar Cayce's Foundation), the Menninger Foundation, the East West Academy of the Healing Arts, the Stockholm United Nations Conference on the Environment, the World Conference of Spiritual Leaders of the United Nations, and the World Humanity Conference in Vancouver, B.C., among others.

Often controversial, and regarded even militant at times, Rolling Thunder was known for being outspoken and "telling it like it is." "The Great Spirit guides me to tell people what they need to know, not what they want to know," he often said. Never making claims for his special powers, he reminded those who called him a medicine man, or who spoke of his healing abilities, that "All power belongs to the Great Spirit." Then he would add, "You call him God." In response to the charges of being militant, Rolling Thunder said, "Yes, I'm a militant. So was your great healer they call Jesus Christ."

 

A shaman's headdress (depicted upside down) 

A shaman is one who serves his people by acting as an intermediary to the spirit world. The claimed ability to communicate with the world beyond death is at least as old as the time when early humans first conceived the idea that some part of them somehow survived physical death and existed in some other place in spirit form.

 

The grief that came with the sorrowful thought of losing all contact with a loved one was lessened by the assertion of a fellow tribesperson that he or she could still communicate with the spirit of the one who lay in the grave. Among early humans, those individuals who claimed to be able to visit the place of the dead were known as shamans, and the messages that they relayed from the spirit world were sought by the elders regarding every major tribal decision.

 

Originally, the term "shaman" was applied to the spirit doctors and exorcists of the Tungus of Siberia, but in recent years the title has been applied as well to the medicine men and women of the various North American tribes who also serve as mediums, healers, and visionaries for their people. Many tribal traditionalists still revere the wisdom that is shared by those men and women who maintain the shamanic traditions and who travel to the other side in the company of their spirit helper.

 

In the introduction to his book The Way of the Shaman (1982) anthropologist Michael Harner writes that shamans "…whom we in the 'civilized' world have called 'medicine men' and 'witchdoctors' are the keepers of a remarkable body of ancient techniques that they use to achieve and maintain well-being and healing for themselves and members of their communities." Harner states that shamanic methods are remarkably similar throughout the world, "even for those peoples whose cultures are quite different in other respects, and who have been separated by oceans and continents for tens of thousands of years."

 

The anthropologist Ivar Lissner, who spent a great deal of time among the Tungus of Siberia, as well as native peoples in North America, defines a shaman as one "…who knows how to deal with spirits and influence them.…The essential characteristic of the shaman is his excitement, his ecstasy and trancelike condition.…The elements which constitute this ecstasy are a form of self-severance from mundane existence, a state of heightened sensibility, and spiritual awareness.

 

The shaman loses outward consciousness and becomes inspired or enraptured. While in this state of enthusiasm, he sees dreamlike apparitions, hears voices, and receives visions of truth. More than that, his soul sometimes leaves his body to go wandering."

It is believed that during those times when the souls of shamans go wandering, they project their consciousness to faraway places on Earth as well as to the shadow world of spirits.

 

These soul journeys may inform those who seek their shaman's counsel of everything from where to find the choicest herds of game to how to banish a troublesome spirit from their home. Those men and women who aspire to learning such techniques for themselves may pay a shamanic practitioner for the privilege of undergoing an arduous course of training that would include periods of fasting, going on vision quests, and encounters with the world of spirits—a regimen that may take the student many years to accomplish.

 

In 1865, the great warrior Roman Nose, who had studied under the tutelage of White Bull, an elderly Cheyenne medicine man, lay on a raft for four days in the midst of a sacred lake. Roman Nose partook of no food or water, and he suffered a relentless sun by day and a pouring rain by night. But he felt none of these distractions, for Roman Nose was in a trance so deep that he appeared to be dead.

 

When he returned from the Land of the Grandparents, the place of spirits, Roman Nose had obtained the necessary vision teachings to attack the white man's cavalry who were invading the Powder River country.

 

On the day of battle, Roman Nose mounted his white pony and told the assembled warriors not to accompany his charge until the Blue Coat soldiers had emptied their rifles at him. The power that he had received from the spirits during his "little death" had rendered him impervious to their bullets.

 

Roman Nose broke away from the rest of the war party and urged his pony into a run toward the ranks of white soldiers standing behind their wagons. When he was so near that he could see their faces, Roman Nose wheeled his mount and rode parallel to their ranks and their rifles.

 

He made three or four passes before volley after volley from the soldiers' Springfield rifles. He remained untouched, unscratched. Finally a musket ball knocked his pony out from under him, but Roman Nose rose untouched and signaled his warriors to attack. They believed that magic he had received from the spirits kept him safe that day from all the bullets.

 

While one can pursue the path of becoming a medicine man or woman by undergoing a vision quest, receiving a spirit guide, and serving an apprenticeship under the direction of an established medicine person, traditionally, it seems, the greatest shamans are created by spiritual intervention in the shape of a sudden and severe illness, spells of fever, epileptic seizures, or possession by tutelary spirits.

 

It would appear that those who become the most effective intermediaries between the worlds of flesh and spirit must have their physical bodies purged and nearly destroyed before they can establish contact with spirits.

Twylzh selecting medicine Stones 

 

Black Elk (1863–1950), the respected medicine practitioner/shaman of the Oglala Sioux, became a "hole," a port of entry for spirits to enter the physical world, when he fell terribly ill as a boy of nine. He heard voices telling him that it was time for him to receive his first great vision, and he was taken out of his body by two spirit guides who informed him that they were to take him to the land of his grandfathers. Here, in the land of the spirits, Black Elk received the great vision that was to sustain him all of his life. When he was returned to his body, his parents greeted the first flutterings of his eyelids with great joy. The boy had been lying as if dead for 12 days.

 

As he grew to maturity and learned to focus his healing and clairvoyant energies, Black Elk never failed to credit the other world for his accomplishments and to explain that he was but a "hole" through which the spirits entered this world. Rather than the

Shamans Kilt

 

term "hole," today's counterparts of the shamanic mission might say that they are spirit mediums or channels through which the power from the spirit world might flow.

In many tribal societies, the pseudo-death, or near-death experience, appears to be nearly a precondition that must be met by those who aspire to the role of the most prestigious of shamans.

 

In 1890, Jack Wilson, a Paiute who worked as a hired hand for a white rancher, came down with a terrible fever. His sickness became so bad that for three days he lay as if dead. When he returned to consciousness, he told the Paiutes who had assembled around his "corpse" that his spirit had walked with God, the Old Man, for those three days; and the Old Man had given him a powerful vision to share with the Paiute people.

His vision proclaimed that the dead of many tribes were all alive, waiting to be reborn. If the native peoples wished the buffalo to return, the grasses to grow tall, and the rivers to run clean, they must not injure anyone; they must not do harm to any living thing. They must not make war. They must lead lives of purity, cease gambling, put away strong drink, and guard themselves against all lusts of the flesh.

Jack Wilson's grandfather had been the esteemed prophet Wodziwob. His father had been the respected holy man Tavibo. Among his own people, Wilson was known as Wovoka; and now he, too, had spent his time of initiation in death and had emerged as a holy man and a prophet.

The most important part of the vision that the Great Spirit had given to Wovoka was the Ghost Dance. The Paiute prophet told his people that the dance had never been performed anywhere on Earth. It was the dance of the spirit people of the Other World. To perform this dance was to insure that the Great Mystery's blessings would be bestowed upon the tribe. Wovoka said that the Old Man had spoken to him as if he were his son and assured him that many miracles would be worked through him. The native people had received their shamanic messiah.

A crucial element in shamanism is the ability to rise above the constrictions and restraints of linear time. In his text for American Indian Ceremonial Dances (1972), John Collier comments upon the shaman's and the traditional native people's possession of a time sense that is different from the present societal understanding of the passages of minutes, hours, and days. At one time everyone possessed such freedom, Collier says, but the mechanized world took it away. If humans could exist, as the native people in their whole lives affirmed, "in a dimension of time, a reality of time—not linear, not clock-measured, clock-controlled, and clock-ended," Collier suggests that they should gladly enter it, for individuals would expand their consciousness by being there. "In solitary, mystical experience many of ourselves do enter another time dimension," he continues. But the "frown of clockwork time" demands a return to chronological time. The shaman, however, recognizes that this other time dimension originated "within the germ plasm and the organic rhythms…of moveless eternity. It is life's instinct and environment and human society's instinct and environment. To realize it or not realize it makes an enormous difference."

Achieving a deep trance state appears to be the most effective way that shamans regularly abandon linear time restrictions in order to gain entrance to that other dimension of time. By singing their special songs received in vision quests or dreams, shamans put themselves into trances that permit them to travel with their spirit helpers to the Land of the Grandparents, a place free of "clockwork time," where they gain the knowledge to predict the future, to heal, and to relay messages of wisdom from the spirit people. 

 Shaman's Mask

 

Spirit guides

When spirit mediums speak of their control or guide, they are referring to the entity from the world beyond physical death who assists them in establishing contact with deceased humans. The spirit guides of mediums usually claim to have lived as humans on Earth before the time of their death and their graduation to higher realms of being.

In the shamanic tradition, the spirit guide or spirit helper is usually received by those who choose to participate in a vision quest. Before initiates embark upon this ordeal, tribal elders and shamans tutor them for many weeks on what to expect and what is expected of them. In many shamanic traditions, the

 

Shaman's necklace 

 spirit helper serves as an ambassador from the world of spirits to the world of humans an often manifests in animal form to serve as a kind of chaperone during visits to other dimensions of reality.

For the more contemporary spirit mediums, who often prefer to call themselves "channels," the guide may represent itself as a being who once lived as a human on Earth or as a Light Being, an extraterrestrial, or even an angel. Regardless of the semantics involved, today's mediums and channels follow the basic procedures of ancient shamanic traditions.

Totem animal

Among the shamanic or medicine teachings of the traditional Native Americans, the totem animal represents the physical form of one's spirit helper, the guide, who will lead the shaman into the spirit world and return him or her safely to the physical world. Contrary to the misinterpretations of early missionaries, the native people did not worship these animal representations of their guides as gods.

Latvian ethnologist Ivar Lissner stated in his Man, God, and Magic (1961) that his 17 years of expeditions among the shamans and people of the Tungus, Polynesians, Malaysians, Australian Aborigines, Ainus, Chinese, Mongols, and North American tribes demonstrated to him quite clearly that totemism is not religion. While all these diverse people lived in a world filled with animate beings, they all believed in a single supreme deity.

Aside from a few Venus-type mother-goddess statuettes, there remains a rather strange collection of ghostly creatures and a great variety of two-legged beings with the heads of animals and birds. Why, so many anthropologists have wondered, did these cave painters, despite their remarkable artistic gifts, never pass on an accurate idea of their features? Why did they confine themselves to portraying beings that were half-human, half-animal?

And then Lissner has an inspiration. It is quite possible that the Stone-Age artists really were portraying themselves, but in something more than in human shape. Perhaps they were depicting themselves "…in the guise of intermediary beings who were stronger than common men and able to penetrate more deeply into the mysteries of fate, that unfathomable interrelationship between animals, men, and gods." Lissner suggests that what the ancient cave painters may have been relaying is that the "road to supernatural powers is easier to follow in animal shape and that spirits can only be reached with an animal's assistance." The ancient artists may have been portraying themselves after all, but in animal guise, shamanistically.

The spirit guides, appearing as totemic animals, guide the shamans to the mysterious, transcendent reality beyond the material world and lead them into another dimension of time and space wherein dwell the inhabitants of the spirit world. It is through such a portal that mediumistic shamans must pass to gain their contact with the grandfathers and grandmothers who reside there. With their spirit guide at their side in the form of a totem animal, they can communicate with the spirits and derive wisdom and knowledge which will serve their tribe or those who have come to seek specific information from the world beyond death.

Vision quest

The personal revelatory experience and the contact with the spirit world received during the vision quest becomes the fundamental guiding force in the shaman's power (medicine). In addition to those who would be shamans, all traditional young men and women may partake of the vision quest, setting out alone in the wilderness to fast, to exhaust the physical body, to pray, to establish their own contact with the dimension of spirit, and to receive their individual "medicine" power. The dogma of tribal rituals and the religious expressions of others become secondary to the guidance that one receives from his or her own personal visions.

 

"The seeker goes forth solitary," writes Hartley Burr Alexander in The World's Rim (1967) "carrying his pipe and with an offering of tobacco. There in the wilderness alone, he chants his song and utters his prayers while he waits, fasting, such revelation as the Powers may grant."

 

The vision quest is basic to all traditional Native American religious experience, but one may certainly see similarities between the youthful tribal members presenting themselves to the Great Mystery as helpless, shelterless, and humble supplicants and the initiates of other religious traditions who fast, flagellate, and prostrate themselves before their concept of a Supreme Being.

 

In Christianity, the questing devotees kneel before a personal deity and beseech insight from the Son of God, whom they hope to please with their example of piety and self-sacrifice. 

In the Native American tribal traditions, the power granted by the vision quest comes from a vast and impersonal repository of spiritual energy; and those who partake of the quest receive their personal guardian spirit and a great vision that will grant them insight into the spiritual dimensions beyond physical reality. 

For the traditional Native American, the vision quest may be likened to the first Communion in Christianity. Far from being a goal achieved, the vision quest marks the beginning of the traditionalist's lifelong search for knowledge and wisdom.

 

Nor are the spiritual mechanics of the vision quest ignored once the youths have established contact with their guardian spirit and with the forces that are to aid them in the shaping of their destiny. At any stressful period of their life, the traditionalists may go into the wilderness to fast and to seek insight into the particular problems that beset them.

 

Hartley Burr Alexander saw the continued quest for wisdom of body and mind—the search for the single essential force at the core of every thought and deed—as the perpetually accumulating elements in medicine power.

 

The reason the term "medicine" became applied to this life-career function is simply because those attaining stature as men and women who had acquired this special kind of wisdom were so often also great healers. The true meaning of "medicine" extends beyond the arts of healing to clairvoyance, precognition, and the control of weather elements.

 

The power received in the vision quest enables the practitioner to obtain personal contact with the invisible world of spirits and to pierce the sensory world of illusion which veils the Great Mystery.

 

 

 

 

 

Spiritualism
Topic: Spiritualism

Spiritualism is a religion founded in part on the writings of the Swedish mystic Emanuel Swedenborg (1688-1772). It is theistic, postulating a belief in God, but the distinguishing feature is belief that spirits of the dead can be contacted, either by individuals or by gifted or trained "mediums", who can provide information about the afterlife.

Spiritualism developed in the United States and reached its peak growth in membership from the 1840s to the 1920s, especially in English-language countries.  By 1897, it was said to have more than eight million followers in the United States and Europe, mostly drawn from the middle and upper classes.

The religion flourished for a half century without canonical texts or formal organization, attaining cohesion by periodicals, tours by trance lecturers, camp meetings, and the missionary activities of accomplished mediums. Many prominent Spiritualists were women. Most followers supported causes such as the abolition of slavery and women's suffrage. By the late 1880s, credibility of the informal movement weakened, due to accusations of fraud among mediums, and formal Spiritualist organizations began to appear. Spiritualism is currently practiced primarily through various denominational Spiritualist Churches in the United States and United Kingdom.

Beliefs

The beliefs of Spiritualism vary among groups though they share certain beliefs.

Theism

Most Spiritualists believe in a monotheistic, omnibenevolent God, akin to Christianity. The Spiritualists' National Union's first principle is "the fatherhood of God".

Mediumship and Spirits

Spiritualists believe in communicating with the spirits of discarnate humans. They believe that spirit mediums are humans gifted to do this. They believe that spirits are capable of growth and perfection, progressing through higher spheres or planes. The afterlife is not a static place, but one in which spirits evolve. The two beliefs - that contact with spirits is possible, and that spirits may lie on a higher plane - lead to a third belief, that spirits can provide knowledge about moral and ethical issues, as well as about God and the afterlife. Thus many members speak of spirit guides — specific spirits, often contacted, relied upon for worldly and spiritual guidance.

Compared with other religions

Christianity

As spiritualism emerged in a Christian environment, it has features in common with Christianity, ranging from an essentially Christian moral system to liturgical practices such as Sunday services and the singing of hymns. Nevertheless, on significant points Christianity and Spiritualism are different. Spiritualists do not believe that the works or faith of a mortal during a brief lifetime can serve as a basis for assigning a soul to an eternity of Heaven or Hell; they view the afterlife as containing hierarchical "spheres", through which each spirit can progress. This concept is related to the Catholic idea of Purgatory. Spiritualists differ from Protestant Christians in that the Judeo-Christian Bible is not the primary source from which they derive knowledge of God and the afterlife: for them, their personal contacts with spirits provide that.

Indigenous religions

Animist faiths, with a tradition of shamanism and spirit contact, are similar to Spiritualism. In the first decades of the movement, many mediums claimed contact with Native American spirit guides, in apparent acknowledgment of these similarities. Unlike animists, however, spiritualists speak of the spirits of dead humans and do not espouse a belief in spirits of trees, springs, or other natural features.

Islam

Within Islam, certain traditions, notably Sufism, consider communication with spirits possible. Additionally, the concept of Tawassul recognises the existence of good spirits on a higher plane of existence closer to God, and thus able to intercede on behalf of humanity.

Hinduism

Hinduism, though heterogeneous, shares with spiritualism a belief in the existence of the soul after death. But Hindus differ in that they believe in reincarnation and hold that all features of a person's personality are extinguished at death. Spiritualists maintain that the spirit retains the personality it possessed during human existence.

Spiritism

Spiritism, the branch of Spiritualism developed by Allan Kardec and found in mostly Latin countries, has emphasised reincarnation. According to Arthur Conan Doyle, most British Spiritualists of the early 20th century were indifferent to the doctrine of reincarnation, few supported it, while a significant minority were opposed, since it had never been mentioned by spirits contacted in séances. Thus, according to Doyle, it is the empirical bent of Anglophone Spiritualism — its effort to develop religious views from observation of phenomena — that kept spiritualists of this period from embracing reincarnation.

Occult

Spiritualism also differs from occult movements, such as the Hermetic Order of the Golden Dawn or the contemporary Wiccan covens, in that spirits are not contacted to obtain magical powers (with the exception of power for healing). For example, Madame Blavatsky (1831–91) of the Theosophical Society only practiced mediumship to contact powerful spirits capable of conferring esoteric knowledge. Blavatsky did not believe these spirits were deceased humans, and held beliefs in reincarnation different from the views of most spiritualists.

Origins

Spiritualism first appeared in the 1840s in the "Burned-over District" of upstate New York, where earlier religious movements such as Millerism, Seventh-Day Adventism, and Mormonism had emerged during the Second Great Awakening.

This region of New York State was an environment in which many thought direct communication with God or angels was possible, and that God would not behave harshly — for example, that God would not condemn unbaptised infants to an eternity in Hell.

Swedenborg and Mesmer

In this environment, the writings of Emanuel Swedenborg (1688-1772) and the teachings of Franz Mesmer (1734-1815) provided an example for those seeking direct personal knowledge of the afterlife. Swedenborg, who claimed to communicate with spirits while awake, described the structure of the spirit world. Two features of his view particularly resonated with the early spiritualists: first, that there is not a single hell and a single heaven, but rather a series of higher and lower heavens and hells; second, that spirits are intermediates between God and humans, so that the Divine sometimes uses them as a means of communication. Although Swedenborg warned against seeking out spirit contact, his works seem to have inspired in others the desire to do so.

Mesmer did not contribute religious beliefs, but he brought a technique, later known as hypnotism, that it was claimed could induce trances and cause subjects to report contact with supernatural beings. There was a great deal of professional showmanship inherent to demonstrations of Mesmerism, and the practitioners who lectured in mid-19th-century North America sought to entertain their audiences as well as to demonstrate methods for personal contact with the Divine.

Perhaps the best known of those who combined Swedenborg and Mesmer in a peculiarly North American synthesis was Andrew Jackson Davis, who called his system the Harmonial Philosophy. Davis was a practicing Mesmerist, faith healer and clairvoyant from Poughkeepsie, New York. His 1847 book, The Principles of Nature, Her Divine Revelations, and a Voice to Mankind, dictated to a friend while in a trance state, eventually became the nearest thing to a canonical work in a Spiritualist movement whose extreme individualism precluded the development of a single coherent worldview.

Reform-movement links

Spiritualists often set March 31, 1848, as the beginning of their movement. On that date, Kate and Margaret Fox, of Hydesville, New York, reported that they had made contact with the spirit of a murdered peddler. What made this an extraordinary event was that the spirit communicated through rapping noises, audible to onlookers. The evidence of the senses appealed to practically minded Americans, and the Fox sisters became a sensation.

Amy and Isaac Post, Hicksite Quakers from Rochester, New York, had long been acquainted with the Fox family, and took the two girls into their home in the late spring of 1848. Immediately convinced of the genuineness of the sisters' communications, they became early converts and introduced the young mediums to their circle of radical Quaker friends.

It therefore came about that many of the early participants in Spiritualism were radical Quakers and others involved in the reforming movement of the mid-nineteenth century. These reformers were uncomfortable with established churches, because they did little to fight slavery and even less to advance the cause of women's rights.

Women were particularly attracted to the movement, because it gave them important roles as mediums and trance lecturers. In fact, Spiritualism provided one of the first forums in which U.S. women could address mixed public audiences.

The most popular trance lecturer prior to the U.S. Civil War was Cora L. V. Scott (1840–1923). Young and beautiful, her appearance on stage fascinated men. Her audiences were struck by the contrast between her physical girlishness and the eloquence with which she spoke of spiritual matters, and found in that contrast support for the notion that spirits were speaking through her. Cora married four times, and on each occasion adopted her husband's last name. During her period of greatest activity, she was known as Cora Hatch.

Another famous woman spiritualist was Achsa W. Sprague, who was born November 17, 1827, in Plymouth Notch, Vermont. At the age of 20, she became ill with rheumatic fever and credited her eventual recovery to intercession by spirits. An extremely popular trance lecturer, she traveled about the United States until her death in 1861. Sprague was an abolitionist and an advocate of women's rights.

Yet another prominent spiritualist and trance medium prior to the Civil War was Paschal Beverly Randolph (1825–75), an African-American "Free Man of Color," who also played a part in the Abolition movement. Nevertheless, many abolitionists and reformers held themselves aloof from the movement; among the skeptics was the eloquent ex-slave, Frederick Douglass.

Believers and skeptics

In the years following the sensation that greeted the Fox sisters, demonstrations of mediumship (séances and automatic writing, for example) proved to be a profitable venture, and soon became popular forms of entertainment and spiritual catharsis. The Foxes were to earn a living this way and others would follow their lead. Showmanship became an increasingly important part of Spiritualism, and the visible, audible, and tangible evidence of spirits escalated as mediums competed for paying audiences. Fraud was certainly widespread, as independent investigating commissions repeatedly established, most notably the 1887 report of the Seybert Commission. In a few cases, fraud practiced under the guise of Spiritualism was prosecuted in the courts.

Prominent investigators who exposed cases of fraud came from a variety of backgrounds, including professional researchers such as Frank Podmore of the Society for Psychical Research or Harry Price of the National Laboratory of Psychical Research, and professional conjurers such as John Nevil Maskelyne. Maskelyne exposed the Davenport Brothers by appearing in the audience during their shows and explaining how the trick was done. During the 1920s, professional magician Harry Houdini undertook a well-publicised campaign to expose fraudulent mediums. He was adamant that "Up to the present time everything that I have investigated has been the result of deluded brains."

Despite widespread fraud, the appeal of Spiritualism was strong. Prominent in the ranks of its adherents were those grieving the death of a loved one. One well known case is that of Mary Todd Lincoln who, grieving the loss of her son, organized séances in the White House which were attended by her husband, President Abraham Lincoln. The surge of interest in Spiritualism during and after the American Civil War and World War I was a direct response to the massive casualties.

In addition, the movement appealed to reformers, who fortuitously found that the spirits favored such causes du jour as equal rights. It also appealed to some who had a materialist orientation and rejected organized religion. The influential socialist and atheist Robert Owen embraced religion following his experiences in Spiritualist circles.

Many scientists who investigated the phenomenon also became converts. They included chemist and physicist William Crookes (1832–1919), evolutionary biologist Alfred Russel Wallace (1823-1913) and Nobel-laureate physiologist Charles Richet. Other prominent adherents included journalist and pacifist William T. Stead (1849-1912) and physician and author Arthur Conan Doyle (1859-1930). Pioneering American psychologist William James studied spiritualism, publishing supportive conclusions. The séances of Eusapia Palladino were attended by investigators including Pierre and Marie Curie.

Unorganized movement

The movement quickly spread throughout the world; though only in the United Kingdom did it become as widespread as in the United States. In Britain, by 1853, invitations to tea among the prosperous and fashionable often included table-turning, a type of séance in which spirits would communicate with people seated around a table by tilting and rotating the table. A particularly important convert was the French pedagogist Allan Kardec (1804-1869), who made the first attempt to systematise the movement's practices and ideas into a consistent philosophical system. Kardec's books, written in the last 15 years of his life, became the textual basis of Spiritism, which became widespread in Latin countries. In Brazil, Kardec's ideas are embraced by many followers today.   In Puerto Rico, Kardec's books were widely read by the upper classes, and eventually gave birth to a movement known as Mesa Blanca (White Table).

Spiritualism was mainly a middle- and upper-class movement, and especially popular with women. U.S. spiritualists would meet in private homes for séances, at lecture halls for trance lectures, at state or national conventions, and at summer camps attended by thousands. Among the most significant of the camp meetings were Camp Etna, in Etna, Maine; Onset Bay Grove, in Onset, Massachusetts; Lily Dale, in western New York State; Camp Chesterfield, in Indiana; the Wonewoc Spiritualist Camp, in Wonewoc, Wisconsin; and Lake Pleasant, in Montague, Massachusetts. In founding camp meetings, the spiritualists appropriated a form developed by U.S. Protestant denominations in the early nineteenth century. Spiritualist camp meetings were located most densely in New England and California, but were also established across the upper Midwest. Cassadaga, Florida, is the most notable spiritualist camp meeting in the southern states.

A number of spiritualist periodicals appeared in the nineteenth century, and these did much to hold the movement together. Among the most important were the weeklies The Banner of Light (Boston), The Religio-Philosophical Journal (Chicago), Mind and Matter (Philadelphia), The Spiritualist (London), and The Medium (London). Other influential periodicals were the Revue Spirite (France), Le Messager (Belgium), Annali dello Spiritismo (Italy), El Criterio Espiritista (Spain), and The Harbinger of Light (Australia). By 1880, there were about three dozen monthly spiritualist periodicals published around the world  

 

These periodicals differed a great deal from each other, reflecting the great differences among Spiritualists. Some, such as the British Spiritual Magazine were Christian and conservative, openly rejecting the reform currents so strong within Spiritualism. Others, such as Human Nature, were pointedly non-Christian and supportive of socialism and reform efforts. Still others, such as The Spiritualist, attempted to view spiritualist phenomena from a scientific perspective, eschewing discussion on both theological and reform issues.

The movement was extremely individualistic, with each person relying on her own experiences and reading to discern the nature of the afterlife. Organisation was therefore slow to appear, and when it did it was resisted by mediums and trance lecturers. Most members were content to attend Christian churches, and particularly Universalist churches harbored many Spiritualists.

As the movement began to fade, partly through the bad publicity of fraud accusations and partly through the appeal of religious movements such as Christian Science, the Spiritualist Church was organised. This church can claim to be the main vestige of the movement left today in the United States.

Other mediums

William Stainton Moses (1839–92) was an Anglican clergyman who, in the period from 1872 to 1883, filled 24 notebooks with automatic writing, much of which was said to describe conditions in the spirit world.

London-born Emma Hardinge Britten (1823–99) moved to the United States in 1855 and was active in spiritualist circles as a trance lecturer and organiser. She is best known as a chronicler of the movement's spread, especially in her 1884 Nineteenth Century Miracles: Spirits and their Work in Every Country of the Earth.

Eusapia Palladino (1854-1918) was an Italian Spiritualist medium from the slums of Naples who made a career touring Italy, France, Germany, Britain, the United States, Russia and Poland. Her stratagems were unmasked on several occasions, though some investigators, including Nobel laureate scientists, credited her mediumistic abilities.

One believer was the Polish psychologist Julian Ochorowicz, who in 1893 brought her from St. Petersburg, Russia, to Warsaw, Poland. He introduced her to the novelist Boles??aw Prus, who participated in her séances and incorporated Spiritualist elements into his historical novel Pharaoh. Ochorowicz studied as well, 15 years later, a home-grown Polish medium, Stanis??awa Tomczyk.

Adelma Vay (1840-1925), Hungarian (by origin) spiritistic medium, homeopath and clairvoyant was author of many books about spiritism, written in German and translated into English.

After the 1920s

Main articles: Spiritualist Church, Spiritualists' National Union, Survivalism (life after death), and Spiritualist Association of Great Britain

After the 1920s, Spiritualism evolved in three different directions, all of which exist today.

Syncreticism

The first of these continued the tradition of individual practitioners, organised in circles centered on a medium and clients, without any hierarchy or dogma. Already by the late 19th century spiritualism had become increasingly syncretic, a natural development in a movement without central authority or dogma. Today, among these unorganised circles, spiritualism is not readily distinguishable from the similarly syncretic New Age movement. These spiritualists are quite heterogeneous in their beliefs regarding issues such as reincarnation or the existence of God. Some appropriate New Age and Neo-Pagan beliefs, whilst others call themselves 'Christian Spiritualists', continuing with the tradition of cautiously incorporating spiritualist experiences into their Christian faith.

Spiritualist Church

The second direction taken has been to adopt formal organisation, patterned after Christian denominations, with established creeds and liturgies, and training requirements for mediums. In the United States the Spiritualist churches are primarily affiliated with the National Spiritualist Association of Churches, and in the U.K. with the Spiritualists' National Union, founded in 1901. Formal education in spiritualist practice emerged in 1920, continuing today with the Arthur Findlay College at Stansted Hall. Diversity of belief among organised spiritualists has led to a few schisms, the most notable occurring in the U.K. in 1957 between those who held the movement to be a religion sui generis (of its own with unique characteristics), and a minority who held it to be a denomination within Christianity.

 

The practice of organised Spiritualism today resembles that of any other religion, having discarded most showmanship, particularly those elements resembling the conjurer's art. There is thus a much greater emphasis on "mental" mediumship and an almost complete avoidance of the miraculous "materializing" mediumship that so fascinated early believers such as Arthur Conan Doyle.

Survivalism

(life after death)

The third direction taken has been a continuation of its empirical orientation to religious phenomena. Already as early as 1882, with the founding of the Society for Psychical Research, secular organisations emerged to investigate spiritualist claims. Today many persons with this empirical approach avoid the label of "spiritualism," preferring the term "survivalism." Survivalists eschew religion, and base their belief in the afterlife on phenomena susceptible to at least rudimentary scientific investigation, such as mediumship, near-death experiences, out-of-body experiences, electronic voice phenomena, and reincarnation research. Many Survivalists see themselves as the intellectual heirs of the spiritualist movement

References

• Alvarado, C.S., M. Biondi, and W. Kramer. 2006. “Historical Notes on Psychic Phenomena in Specialised Journals.” European Journal of Parapsychology 21:58.
• Brandon, Ruth (1983). The Spiritualists: The Passion for the Occult in the Nineteenth and Twentieth Centuries. New York: Alfred A. Knopf. 
• Braude, Ann (2001). Radical Spirits: Spiritualism and Women's Rights in Nineteenth-Century America. Bloomington: Indiana University Press. ISBN 0-253-21502-1. 
• Britten, Emma Hardinge (1884). Nineteenth Century Miracles: Spirits and their Work in Every Country of the Earth. New York: William Britten. ISBN 0766162907. 
• Brown, Slater (1970). The Heyday of Spiritualism. New York: Hawthorn Books. 
• Buescher, John B. (2003). The Other Side of Salvation: Spiritualism and the Nineteenth-Century Religious Experience. Boston: Skinner House Books. ISBN 1-55896-448-7. 
• Carroll, Bret E. (1997). Spiritualism in Antebellum America. Bloomington: Indiana University Press. ISBN 0-253-33315-6. 
• Davenport, Reuben Briggs (1888). The Death-Blow to Spiritualism. New York: G.W. Dillingham. 
• Deveney, John Patrick; Franklin Rosemont (1996). Paschal Beverly Randolph: A Nineteenth-Century Black American Spiritualist, Rosicrucian, and Sex Magician. Albany: State University of New York Press. ISBN 0-7914-3120-7. 
• Doyle, Arthur Conan (1926). The History of Spiritualism, volume 1. New York: G.H. Doran. ISBN 1-4101-0243-2. http://www.classic-literature.co.uk/scottish-authors/arthur-conan-doyle/the-history-of-spiritualism-vol-i. 
• Doyle, Arthur Conan (1926). The History of Spiritualism, volume 2. New York: G.H. Doran. ISBN 1-4101-0243-2. http://www.classic-literature.co.uk/scottish-authors/arthur-conan-doyle/the-history-of-spiritualism-vol-ii. 
• Fodor, Nandor (1934). An Encyclopaedia of Psychic Science. 
• Guthrie, John J. Jr.; Phillip Charles Lucas; Gary Monroe (2000). Cassadaga: the South’s Oldest Spiritualist Community. Gainesville, FL: University Press of Florida. ISBN 0-8130-1743-2. 
• Harrison, W.H. 1880. Psychic Facts, a Selection from Various Authors. London: Ballantyne Press.
• Hess, David. "Spiritism and Science in Brazil". Ph.D thesis, Dept. of Anthropology, Cornell University.
• Lindgren, Carl Edwin (January 1994). "Spiritualism: Innocent Beliefs to Scientific Curiosity". Journal of Religion and Psychical Research 17 (1): 8–15. ISSN 1731:2148. http://users.panola.com/lindgren/spirit-1.html. 
• Lindgren, Carl Edwin (March 1994). "Scientific investigation and Religious Uncertainty 1880-1900". Journal of Religion and Psychical Research 17 (2): 83–91. ISSN 1731:2148. http://users.panola.com/lindgren/spirit-2.html. 
• Moore, William D. (1997). "'To Hold Communion with Nature and the Spirit-World:' New England's Spiritualist Camp Meetings, 1865-1910". in Annmarie Adams and Sally MacMurray (editors). Exploring Everyday Landscapes: Perspectives in Vernacular Architecture, VII. Knoxville: University of Tennessee Press. ISBN 0-8704-9983-1. 
• Podmore, Frank, Mediums of the 19th Century, 2 vols., University Books, 1963.
• Salter, William H., Zoar; or the Evidence of Psychical Research Concerning Survival, Sidgwick, 1961.
• Telegrams from the Dead (a PBS television documentary in the "American Experience" series, first aired October 19, 1994).
• Tokarzówna, Krystyna; Stanis??aw Fita (1969). Boles??aw Prus, 1847-1912: Kalendarz ??ycia i twórczo??ci (Boles??aw Prus, 1847-1912: a Calendar of [His] Life and Work). Warsaw: Pa??stwowy Instytut Wydawniczy. 
• Weisberg, Barbara (2004). Talking to the Dead. San Francisco: Harper. 
• Wicker, Christine (2004). Lily Dale: the True Story of the Town that talks to the Dead. San Francisco: Harper. 

 

Cherokee mythology
Now Playing: Native American Belief Systems
Topic: Native American Mythology

 

Native American mythology

 http://en.wikipedia.org

 Like other religions, Native American belief systems include many sacred narratives. Such spiritual stories are deeply based in Nature and are rich with the symbolism of seasons, weather, plants, animals, earth, water, sky and fire. The idea of an all powerful Great Spirit, a connection to the Earth, diverse creation narratives and collective memories of ancient ancestors are common. Traditional worship practices are often a part of tribal gatherings with dance, rhythm, songs and trance. Actual practices vary. Vist the site to review each tribes custom.  

• Abenaki Native American tribe located in the falang northeastern United States. Religious ceremonies are led by shamans, called Medeoulin (Mdawinno).
• Anishinaabe located primarily in the Great Lakes
• Aztec. Myths and legends of Mesoamerican culture, recognized many gods and supernatural creatures such as the Aztec.
• Blackfoot tribe of Native Americans who currently live in Montana. They lived west of the Great Lakes and lived in Montana and Alberta and participated in Plains Indian culture.
• Cherokee. Native American culture who mainly live in the southeastern United States and in Oklahoma.
• Creek tribe of Native Americans from the southeastern United States. The shaman was called an Alektca.
• Crow Native Americans live in the Great Plains area of the United States. The shaman of the tribe was known as an Akbaalia ("healer").
• Guarani people of the south-central part of South America, especially the native peoples of Paraguay and parts of the surrounding areas of Argentina, Brazil, and Bolivia.
• Ho-Chunk and Winnebago are tribes of Native Americans, which were once a single tribe living in Wisconsin.
• Hopi tribe of Native Americans located in the southwestern United States.
• Incan South American culture, with myths and legends which survived amongst the native peoples.
• Inuit similarities to the religions of other polar regions. Inuit traditional religious practices could be very briefly summarised as a form of shamanism based on animist principles.
• Lakota Native American tribe, also known as the Sioux.
• Lenape Native American tribe from the Delaware area
• Mapuche, South American culture of native peoples of Chile and some regions of Argentina.
• Maya, Mesoamerican culture with extensive polytheistic beliefs.
• Miwok mythology, a Native American people in Northern California.
• Navajo tribe of Native Americans who live in the southwestern United States.
• Ohlone mythology, a Native American people in Northern California.
• Pawnee tribe of Native Americans originally located in Nebraska, United States.
• Pomo mythology, a Native American people in Northern California.
• Seneca tribe was one of the Five Nations of the Iroquois Confederacy from the northeastern United States.
• Wyandot (sometimes formerly referred to as the Huron) are a First Nations/Native American people originally from Ontario, Canada, and surrounding areas.

 

Tribal Spiritual Practices

 

Cherokee mythology

This article concerns itself with the mythology of the Cherokee, Native Americans indigenous to the southeastern United States and to Oklahoma 

For information on other Native American tribe belief systems vist  

 http://en.wikipedia.org

 

Yowa

The Cherokee revered the Great Spirit, called the Yowa (a name so sacred that only a priest could say it), who presided over all things and created Mother Earth.

Signs, visions, dreams

They held that signs, visions, dreams, and powers were all gifts of the spirits, and that their world was intertwined with and presided over by the spirit world.

Other venerated spirits

The Cherokee believed that every aspect and thing had a spirit presiding over it, but did not hold a belief in multiple gods. All figures identified as 'gods' were simply greater beings in the Cherokee belief whose names were so great there were no English words for them, and thus they were recognized as 'gods' by Englishmen. However, the Cherokee paid direct respect to and worshipped only Yowa.

• Sint Holo: A horned serpent
• Tsul 'Kalu: Spirit of the Hunt
• Oonawieh Unggi ("the oldest wind"): Spirit of the Wind
• Kana'ti ("The Lucky Hunter"): The Great Hunter
• Selu ("maize"): The Corn Woman
• Nûñnë'hï: The Spirit People

The thunder beings

The Cherokee held that there were two classes of the thunder beings, those who lived close to the Earth, and the holiest and most powerful of the thunder beings who lived in the land of the west beyond the Mississippi River, and visited the people to bring the rains and blessings from the South.

• Ani Yuntikwalaski: Spirits of thunder and lightning (the thunder beings)
• Asgaya Gigagei (Thunder Beings of the West): Spirit of thunderstorms, also called Asagaya Gigaei

It was believed that the thunder beings who lived close to the Earth's surface could and did harm the people at times. There were three Thunder Beings from the West in the ancient legends, a greater spirit and his two sons.

Green corn ceremony

The thunder beings were viewed as the most powerful of the servants of the Apportioner (Creator Spirit), and were revered in the first dance of the Green Corn Ceremony held each year, as they were directly believed to have brought the rains for a successful corn crop.

Evil

The Cherokee assigned a feminine personality to the concept of the personification of spiritual evil, and named her "wi-na-go" in the ancient language, and believe that mosquitos were created when she was destroyed in ancient legends. There is also Nun'Yunu'Wi, an evil spirit monster who preys on humans, and Raven Mocker, the evil spirit of a witch who steals the souls of the dead.

Animals, plants, and disease

It was also believed that all human disease and suffering originated with the killing of animals for improper purposes, and that for each animal killed for pleasure or without proper ceremonies, it allowed a new disease to enter the physical world from the spirit world. It was also believed that the plants, in response to witnessing the suffering in the world, made a medicine to cure each sickness that entered the world in order to restore the balance of forces between the two worlds, the physical world and the spirit world.

 

Cherokee Moons Ceremonies
Now Playing: Cherokee Ceremonies
Topic: Cherokee Moon Ceremonies

The Cherokee Moons Ceremonies were the ancient seasonal round of ceremonies practiced during ancient times by the Ah-ni-yv-wi-ya or Cherokee People in the ancient culture. Although a modern calendar year comprises 12 months, there are actually 13 cycles or phases of the moon each year. The seasonal round of ceremonies was based on 13 moons, and was considered a necessary spiritual element for growth and encouraged social gatherings among the Cherokee Clans and Cherokee Society in the ancient culture.

The Ah-ni-yv-wi-ya believed the number 13 was significant. Not only did this number correspond to the lunar cycles of the year, but by a startling coincidence, all species of turtles living in the ancient homeland (in fact, all species turtles in the world) always had 13 scales on the back of their shells. As a result, Cherokee culture associated the spaces on the back of the turtle with the 13 yearly phases of the moon. These phases have shifted over time and do not fall within the 12 month year calendar year precisely every year; therefore Ripe Corn Ceremonies (now called the Green Corn Dances or the Green Corn Ceremony in Modern Times - Ah-ga-we-la Se-lu-ut-si/old woman corn mother) fall in early September as of 2005.

Ah-ni-ku-ta-ni Seasonal Moon Ceremonies

Nv-da ka-na-wo-ga - COLD MOON

Nv-da ko-la - BONE MOON (so little food, people gnaw on bones and eat bone marrow soup)

Nv-da u-no-le - WIND MOON (when strong winds strip away the dead wood and foliage and prepare the land for renewal)

Nv-da a-tsi-lu-s-gi - FLOWER MOON (when plants come to life and bloom again and the Earth is renewed)

Nv-da ga-hlv-sga - PLANTING MOON (strict translation: "the putting it in a hole moon")

Nv-da se-lu-i-tse-i-yu-s-di - GREEN CORN MOON (when the corn is up and showing itself as an identifiable crop)

Nv-da ut-si-dsa-ta - CORN IN TASSEL MOON (when the corn is displaying a tassel)

Nv-da se-lu-u-wa-nv-sa - RIPE CORN MOON

Nv-da u-da-ta-nv-a-gi-s-di u-li-s-dv - END OF FRUIT MOON

Nv-da u-da-ta-nv - NUT MOON

Nv-da tsi-yah-lo-ha - HARVEST MOON

Nv-da ga-no-ha-li-do-ha - HUNTING MOON

Nv-da gu-ti-ha - SNOW MOON (when the first snows fall in the mountains)

There were 13 traditional ceremonies each year practiced by the Ah-ni-ku-ta-ni, and October saw the Renewal Ceremony(or new year), an additional ceremony, with another additional ceremony in November (Eagle Dance).

Modern Cherokee Moons Si-nv-da De-ka-lv-tse-gv-`i

Cold Moon....January U-no-lv-ta-na

Bone Moon...February Ka-ga-`li

Windy Moon...March Ah-nv-yi

Flower Moon...April Ka-wo-ni

Planting Moon...May Ah-n(i)-s-gv-ti

Green Corn Moon...June De-ha-lu-yi

Ripe Corn Moon...July Gu-ye-quo-na

Fruit Moon...August Ga-lo-ni

Nut Moon...September Du-li-s-di

Harvest Moon...October Du-ni-n(i)-di

Trading Moon...November Nv-da-de-qua

Snow Moon...December V-s-gi-yi

Customary and Traditional Events Associated With The Moons

ANUARY: Cold Moon, Unolvtani, This time of the season is a time for personal and ritual observance, fasting and personal purification. During this season, families prepare for the coming of the new seasons, starting in Windy Moon Anvyi or March. Personal items and tools for planting are repaired, and new ones made. Stories about ancestors and the family are imparted to the younger ones by the elders. A mid-Winter or "Cold Moon Dance" is usually held in the community as well, marking the passing or ending of one cycle of seasons and welcoming the beginning of the new cycle. Hearth fires are put out and new ones made. The putting out of Fires and lighting of new ones anciently is the duty of certain holy men of certain clans, and coincides with the first new-arrival of the morning star in the east.

FEBRUARY: Bony Moon, Kaga`li, Traditional time of personal-family feast for the ones who had departed this world. A family meal is prepared with place(s) set for the departed. This is also a time of fasting and ritual observance. A community dance officiated by a "doctor" Didanawiskawi commonly referred to as a Medicine-person. Connected to this moon is the "Medicine Dance".

MARCH: Windy Moon, Anvyi, "First New Moon" of the new seasons. Traditional start of the new cycle of planting seasons or Moons. New town council fires are made. The figure used to portray this moon is the historic figure of Kanati, one of the many beings created by the "Apportioner" Unethlana. These "helpers" were variously charged with the control of the life elements of the earth: air/earth/fire/water. Their domains are the sky, earth, stars and the Seven Levels of the universe.

APRIL: Flower Moon, Kawoni, First plants of the season come out at this time. New births are customary within this time frame. The first new medicine and herb plants that taught mankind how to defend against sickness and conjurey come out now. Streams and rivers controlled by the spirit being, "Long Man," renew their lives. Ritual observances are made to "Long Man" at this time. A dance customary at this season was the "Knee Deep Dance" of the Spring or Water Frog.

MAY: Planting Moon, An(i)sgvti, Families traditionally prepare the fields and sow them with the stored seeds from last season. Corn, beans, squashes, tomatoes, potatoes, yams and sunflowers are some food planted at this time. A dance traditionally done at this time is the "Corn Dance".

JUNE: Green Corn Moon, Dehaluyi, First signs of the "corn in tassel", and the emerging of the various plants of the fields. People traditionally begin preparations for the upcoming festivals of the ensuing growing season. People of the AniGadugi Society begin repairs needed on town houses, family homes and generally provide for the needy. The AniGadugi Society is a volunteer help group who see to the needs of the less fortunate, the elderly and the infirm of the villages.

JULY: Ripe Corn Moon, Guyequona, First foods or the new planting and the roasting ears of corn are ready. Towns begin the cycle festivals. Dances and celebrations of thanks to the Earth Mother and the "Apportioner" Unethlana are given. In the old times this was the traditional time of the "Green Corn Dance" or festival. A common reference of this moon is the "first roasting of ears" (of corn)...sweet corn-moon. This is the customary time for commencement of the Stick Ball games traditionally called AniStusti, "Little War". Today known as "LaCross". Stick Ball dances and festivals are commonly held at this time.

AUGUST: Fruit Moon, Ga`loni, Foods of the trees and bushes are gathered at this time. The various "Paint Clans" begin to gather many of the herbs and medicines for which they were historically know. Green Corn festivals are commonly held at this time in the present day. The "Wild Potato" Clans AniNudawegi, begin harvesting various foods growing along the streams, marshes, lakes and ponds.

SEPTEMBER: Nut Moon, Dulisdi, The corn harvest referred to as "Ripe Corn Festival" was customarily held in the early part of this moon to acknowledge Selu the spirit of the corn. Selu is thought of as First Woman. The festival respects Mother Earth as well for providing all foods during the growing season. The "Brush Feast Festival" also customarily takes place in this season. All the fruits and nuts of the bushes and trees of the forest were gathered as this time. A wide variety of nuts from the trees went into the nut breads for the various festivals throughout the seasons. Hunting traditionally began in earnest at this time.

OCTOBER: Harvest Moon, Dunin(i)di, Time of traditional "Harvest Festival" Nowatequa when the people give thanks to all the living things of the fields and earth that helped them live, and to the "Apportioner" Unethlana. Cheno i-equa or "Great New Moon" Festival is customarily held at this time. Ritual fasting would be observed seven days prior to the festival.

NOVEMBER: Trading Moon, Nvdadequa, Traditionally a time of trading and barter among different towns and tribes for manufactured goods, produce and goods from hunting. The people traded with other nearby tribes as well as distant tribes, including those of Canada, Middle America and South America. Also the customary time of the "Friendship Festival" Adohuna = "new friends made". This is also a day of atonement for the Cherokee. Ritual fasting was also observed. This was a time when all transgressions were forgiven, except for murder which traditionally was taken care of according to the law of blood by a clans person of a murdered person. The festival recalls a time before "world selfishness and greed". This was a time also when the needy among the towns were given whatever they needed to help them through the impending lean winter season.

DECEMBER: Snow Moon, Vsgiyi, The spirit being, "Snow Man", brings the cold and snow for the earth to cover the high places while the earth rests until the rebirth of the seasons in the Windy Moon Anuyi. Families traditionally were busy putting up and storing goods for the next cycle of seasons. Elders enjoyed teaching and retelling ancient stories of the people to the young.

References

1. Ceremonies played an important part in the life of the tribe. The Cherokee celebrated a series of seasonal ceremonies and festivities that corresponded to the food cycle of the tribe. March was the first of thirteen moons and the feast of the deer. April’s celebration focused on strawberries, and the next harvests were “little” corn, watermelon, peaches, mulberries, and then “great” corn. In the eighth moon, our October, the festival featured turkey, followed by ceremonies for bison, bear, ducks, chestnuts, and finally nuts that were used in bread. Most of the seasonal ceremonies declined in importance in the eighteenth century, except the one held in late summer that coincided with the ripening of the late crop of corn. The Green Corn Ceremony lasted several days and had significant cultural and social connotation., Chattoogariver.org.
2. 13 Moons On the Turtles Back. A Native American Year of Moons, ISBN 0-698-11584-8, Putnam and Grossnet Group, 1997

 

 

 

 

 

 

Astrology-Learn Your Sign
Now Playing: Asto-Compatibility
Topic: Astrology-Learn Your Sign

Astrology is how the planets and their movements in the sky affect us, as individuals, on earth. Each planet symbolizes a certain force or energy; each of the 12 astrological signs represents a different mode or style in which that energy is expressed.

When people refer to their astrological sign, they are merely stating which sign of the zodiac the sun was in when they were born.

Astrology reflects the principle that nothing in the universe is at once so simple or so complicated as man himself, from the simple human traits inherent in all humans at birth to the complexity of specific personality and behavior patterns of a single individual. Desirable and undesirable characteristics repeat themselves in the individuals of countless generations, appearing only slightly altered by the history of changing circumstances. Specific traits indicated as belonging to one astrological sign does not deny the fact that people born in any of the other eleven signs also possess these traits. What it means is that hundreds of years of recorded astrological observations have shown that certain traits are more prominent in the personality and temperament of those born in one sign than in another. That is the reason, for example, that moodiness becomes a trait associated with one sign or loquaciousness the hallmark of another.

Some people don't seem to fit the descriptive characteristics of their astrological sign. Please note that the sign descriptions included here are based on the typical person born under that sign. There are exceptions to every rule and you may feel that your sign profile does not fit what is reported here. Also do not feel that what is included here is set in stone. Destiny is what you make of it, the following pages are only meant to be helpful guides and suggestions.

The ARIES  March 21 - April 19

Adventurous, Energetic, Pioneering, Courageous, Enthusiastic, Confident, Dynamic and Quick-Witted

Selfish, Quick-Tempered, Impulsive, Impatient, Foolhardy and a bit of a Daredevil

Arians see themselves as consummate leaders. While they are excellent at initiating and overseeing projects, don't rely on them to be down in the pits actually getting the work done. Arians are not afraid of being on the cutting edge of things. Energetic Arians love the opportunities and challenges each new day brings. Arians are blunt and outspoken--often to the point that more sensitive souls around them will become alienated. Arians are intrepid and aggressive. When needed, they can almost always muster the inner-strength to face any challenge. Always competitive, Arians never lose sight of what is in their best interest. Arians are often inclined to be egotistical and domineering. They much prefer action to allowing things to settle on their own. They are never afraid to take chances or follow their impulses. When their actions fail to produce the expected results, they still pride themselves on at least trying. They love exploring new ground. Indeed they expect to be first to go anywhere new. While Arians may not be for everyone, their courage and willingness to initiate action make them an asset to any team project.

The Arian In Love: When Arians want to, they can be very charming and hard to resist by the opposite sex. People born under the Aries sign need to harness their powerful energies, or even rein them in a little, so those with whom they would like to spend time are not overwhelmed by their advances. In a relationship, Arians assume the role of motivator and want to be control. The Aries driving force compels those born under its influence to become the leading light in any co-operative venture. Sometimes it seems they want to defeat their partners, not love them. Arians are enthusiastic and adventurous lovers. They will always want to push to take their lovemaking to new plateaus. Their partners can sometimes be overwhelmed by this spirited approach. Arians love to experiment and to take things to the limit, so, roll over Kama Sutra, the Arian lover is re-writing it all from scratch!

he TAURUS  April 20 - May 20

Patient, Reliable, Warmhearted, Loving, Persistent, Determined, Placid and Security Loving

Jealous, Possessive, Resentful, Inflexible, Self-Indulgent and Greedy

Taureans love pleasure and material gain. For them the outcome is all that matters, and it only matters if they have gained. They are physically sensual and tender, and love to bask in excess. Their ultimate pursuit is "the good life" in every sense of the phrase. Like the bull that represents them, Taureans are often seen as stubborn. However, what some see as stubbornness is actually the Taurean's will to stay their chosen course to reach their goals. Bulls are pragmatic and dependable, and left to trudge along at their own speed usually attain that which they seek. Being born in the House of Venus, it really should come as no surprise these self-indulgent pleasure seekers are also great lovers of the arts and all things beautiful. They need to be surrounded by beauty to be happy. Taureans also value tradition, stability and loyalty. At times they may be very sentimental, emotional. Conversely, there is nothing impractical about the slightly conservative Taurean. They are not risk takers. Nor are they likely to fall for get rich quick schemes. While the ways of the stable Taurean may not suit others, they ensure these Bulls will find the earthly rewards they seek.

The Taurean In Love: Taureans are deeply romantic and very loyal. They value the harmony a happy home life creates. They will go to extremes to keep their mate happy, which, when it comes to love, is no sacrifice to the sensuous Bull. The Taurean need for the good life is equaled by their need to share that life with someone special. Sexually, Taureans are straightforward and down-to-earth. A no-nonsense approach is favored and too much verbalizing or complex fantasizing is not a Taurean trait. This does not mean they are not capable of feeling love. Indeed, the depth of a Taurean's passion may not be understood by others. Music or other forms of sensual, non-verbal expression will strike a chord in the Taurean nature. Very faithful to friends and family, Taureans prefer long-lasting relationships and seek to build strong alliances, although they can be misled by their sensual natures, especially when young.

The GEMINI  May 21 - June 21

Adaptable, Versatile, Communicative, Witty, Intellectual, Eloquent, Youthful and Lively

Nervous, Tense, Superficial, Inconsistent, Cunning and Inquisitive

Geminis are curious and intellectual by nature. They are forever exploring people and places in their quest to attain knowledge. Bright, witty and outgoing, the Gemini charm guarantees they will be the center of attention in any crowd. Matching their intellect is a well-developed imagination. The duality of the Gemini personality can make it difficult to know just whom you are dealing with. They sometimes appear fickle, flighty and susceptible to whim. These traits often make it difficult for Geminis to finish much of what they start. The other side of their dual personalities is they have an innate ability to multi-task, which is good since their interests are many and varied. The Gemini Intellect is the key to their being, and provides the foundation for their skills in the art of communicating. Geminis are not born leaders and will usually defer that position to another. However, their clear thinking and creativity allow them to contribute positively to any project. While Geminis love to talk, they also make for a great audience. Overall, their light spirit and interest in almost everything make them wonderful company.

The Gemini In Love: Geminis love intelligent conversation, so the way to the Geminian heart is through the head. The Geminian is best involved with a steadier, stronger personality who will tolerate and enjoy their butterfly socializing, yet still be there for them when the cards have all blown down. They are willing to experiment with all manner of relationship styles; and as long as their partner is articulate, tolerant, exciting, adventurous and willing to discuss their exploits in detail, they will be ecstatic. Because Gemini is not above straying, they are rather divorce prone. However, typically they think the joys of an occasional adventure more than make up for the risks involved. Geminis are exciting companions who crave excitement and variety. They assume they will be able to easily smooth over troubled waters with their silver tongue--they are tolerant of the peccadilloes of their partners, so long as they are not stolid or boring.

The CANCER  June 22 - July 22

Emotional, Loving, Intuitive, Imaginative, Shrewd, Cautious, Protective and Sympathetic

Changeable, Moody, Overemotional, Touchy, Clinging and Unable To Let Go

The Cancer’s first love is its home and family. They love to nurture those around them. No sacrifice is too large to ensure their home is secure and their loved ones are safe and happy. They are very kind and sharing. Cancers are also very moody, and often retreat into themselves to regenerate, or sometimes sulk. The quickest way for them to rebound from such moments is to do what they do best: nurture others. Cancers can be very iron-willed and like to have things their way. They are very sensitive to slights and hurt easily. When pained Cancers will retreat into themselves and brood. Although generally they do not like confrontation, Cancers are not above seeking revenge against those that hurt them. Cancers are compassionate and freely show their affection for others. They will set their problems aside to assist others in solving theirs. Being extremely intuitive, they often know what is upsetting someone without being told. They are great communicators and can often help those in trouble with just a few words. Overall, Cancers are quite gregarious. They love to socialize with their friends and family. Their need to care for those in their circle makes them an asset to any family.

The Cancer In Love: In relationships, Cancers, the most nurturing sign of the zodiac, seek a secure nest. They are best involved with someone who understands their creativity and will accept them for what they are, moods and all. Because their emotions are so powerful, they seek a partner who is stable and responsive, while at the same time understanding of their intermittent need for solitude, alternating with a gregarious desire for companionship and stimulation. Cancers are protective, even possessive. While not domineering, they can become very jealous lovers when they feel insecure. Although they present a hard shell to the outside world, Cancers are sensitive and caring by nature. As a lover, Cancers seek security and fidelity. Cancers can be deeply wounded if the one they care for betrays their trust (which is never given lightly). Cancers are poetic and romantic and extremely sensual. When with a lover they trust, both they and their mate will flourish.

The LEO  July 23 - Aug. 22

Generous, Warmhearted, Creative, Enthusiastic, Broad-Minded, Expansive, Faithful and Loving

Pompous, Patronizing, Bossy, Interfering, Dogmatic and Intolerant

Leo's charisma and innate ability to lead guarantee they will almost always be at center stage--a place where they love to be. Leos are so full of warmth and optimism it is impossible to not find their company pleasurable. Fearless, powerful and dignified by nature, Leos make great leaders. The force of their will guarantees any task they tackle will be completed. While they may seem domineering, even despotic at times, their goal is always to ensure the well being of all those in their kingdom. Ever-confident Leos are also creative, idealistic and have an indefatigable lust for life. When leadership is required, a Leo is what is needed. They will get the job done right and on time. Leos also have a talent for bringing the very best out in those around them. Warm-hearted Leos love to have fun, and will go out of their way to make sure those around them are having fun too! Leos love games of all kinds. They are risk takers and will plunge into new ventures on impulse, confident their talents will ensure success. Strong and honorable, optimistic and fun, few will find the Leo's charms easy to resist.

The Leo In Love: When in love, Leo's love of fun is only outdone by the romantic in them. They are faithful lovers with a passion that may seem too hot to handle! Leos may not always be willing to try new things which did not spring from their own fantasies, but a clever lover may slowly introduce new methods of expressing love to their relationship. Once the Leo realizes they are fun they will be won over. Leos sometimes cling to bad relationships because their egos will not allow them to admit they may have made a mistake. Also, being forever optimistic, it is impossible for a Leo to see any problem as insurmountable. Overall, the Leo will prove to be a wonderful mate. Their love of children makes them a natural parent. They are generous, warm and truly want the best for everyone. Their loyalty and sense of honor makes it unlikely they will be indiscrete.

The VIRGO  Aug 23 - Sept. 22

Modest, Shy, Meticulous, Reliable, Practical, Diligent, Intelligent and Analytical

Fussy, A Worrier, Overcritical, Harsh, Perfectionist and Conservative

Instinctively responsive to the needs of others, Virgos readily adapt to different people and changing circumstances by finding ways to make themselves useful. They do not have a desire to be in the spotlight. However, they can be very successful at promoting those who are. Virgos are meticulous, practical perfectionists. They abhor sloppiness and disorganization. They are sometimes seen as being far too picky. However, when you want a job done right the first time get a Virgo to do it. Some Virgos are not above using an inability to achieve perfection as the excuse for their own idleness and unproductiveness, but this is out of character with their true nature. Virgos have an inner drive to serve others, which must be met for them to be happy. They love to apply their analytical skills to solving the problems of others. They are generally perceived to be quite witty and entertaining, if a tad too critical. Because Virgos are worriers, they are prone to hypochondria. Virgos love material possessions and find it hard to accept anything that is not of the very best quality available.

The Virgo In Love: Virgo is particular, practical and realistic rather than romantic. Virgos are slow-burning fuses in the art of lovemaking. Once properly ignited, situations can lead to an explosion of white heat that takes quite a while to cool down. They are, however, very fastidious and critical of the personal habits of others, which can be a big turn-off and prevent them from achieving a fulfilling relationship, or even participating at all in the messy business of involvement. They are unwilling to discuss their innermost feelings with anyone save a very trusted confidante or lover. Anyone who wishes to get to know them deeply must be prepared to persevere, in which case they will prove a lifelong friend and ally or lover. Once Virgos have committed themselves to a lover, anyone showing interest in their lover is likely to spark a bout of jealousy. Overall, Virgos are devoted and readily willing to serve their mates.

The LIBRA  Sept. 23 - Oct. 23

Diplomaitic, Urbane, Romantic, Charming, Easygoing, Sociable, Idealistic and Peaceable

Indecisive, Changeable, Gullible, Easily Infuenced, Flirtatious and Self-Indulgent

Librans are the Zodiac's seekers of balance, harmony and justice. Librans do best when paired up with others. They do not really care to be alone. Those they pair with can count on them to be fair and avoid conflict if possible. Often Libras may seem a bit indecisive. This is because in their efforts to be fair they must study every angle of a situation before making a decision. They really are out to do what is best for all. Libras are master strategists and organizers. Librans are friendly, sociable and can charm anyone who engages them in conversation. When bored they quickly become lethargic and may need those around them to supply the spark to get them back on track. Librans love to know everything about the people around them. They are always diplomatic and not averse to compromise--particularly if it will avoid discord. While Librans may not be team leaders, they can be counted on to plan any project's steps well. Their sense of fairness will also help lessen the number of conflicts that arise between project members. Libra's great gift to us all is we can trust them to be unbiased in their decisions at all times.

The Libra In Love: Librans love the home and marriage. Time with their lover and family makes them feel complete. To a large extent their love relationship will become their identity. Libras can be very sensual and eager to explore both the spiritual and physical limits of their relationships. Shaping their relationship and creating entrancing moments is where the Libra focuses its creativity. Their ultimate goal is pleasure and harmony. Libras prefer to be the pursued, rather than pursue. The more attention their mate pours upon them, the happier they will be. Librans are best involved with a special person who understands their need for romance and their search for the perfect environment. They are co-operative, imaginative and willing to experiment with all manner of relationship styles. The happy Libra is one whose relationship is not simply a coupling, but the joining of two people to go through life as one.

The SCORPIO  Oct. 24 - Nov. 21

Determined, Forceful, Emotional, Intuitive, Powerful, Passionate, Exciting and Magnetic

Jealous, Resentful, Compulsive, Obsessive, Secretive and Obstinate

Intuitive and ever curious, Scorpios are the great investigators of the Zodiac. They want to know everything about everyone. When an answer is needed, a Scorpio will find it for you. Unfortunately Scorpios seem to see only in black and white. They always have their own agenda and never fail to promote it. Scorpios are the masters of their fate. They know only one way to live: on their own terms. They do not live life but attack it. When life hands them a loss, they do not waste time sulking, but rather continue on their path, sure they will eventually succeed. Scorpios are driven by their intense passions and desires. Often they are seen as imperious. Scorpios are a secretive lot. Those around them may never know the depth of their passions. Probing the Scorpio psyche will only make them leery and cause them to flee. Whether in business or play, Scorpios love to compete. Indeed to do well, they must have an opponent. Scorpios do not take slights well. If you cross them be assured they will retaliate with their full force. Scorpios never quit and never surrender. If anyone can get a difficult task done it is a Scorpio.

The Scorpio In Love: Scorpios have a dark and mysterious style which, combined with an irresistible personal magnetism, creates a fascination in members of the opposite sex. They ooze sexual excitement and require a partner who can keep up with their marvelous capacity for taking everything to the limit and far beyond. For Scorpios, emotions run deep, and their faculty of intuition is remarkably accurate, so their antennae can pick out a prospective partner at first sight. They need, however, to keep a part of themselves private and personal. They can react vigorously should a lover trespass in their personal domain.

The SAGITTARIUS  Nov. 22 - Dec. 21

Optimistic, Freedom-Loving, Jovial, Good-Humored, Honest, Straightforward, Intellectual and Philosophical

Blindly Optimistic, Careless, Irresponsible, Superficial, Tactless and Restless

While Sagittarians are the nomads of the Zodiac, they do not wander aimlessly. They are seekers of the truth and will go anywhere and talk to anyone for answers to their questions. Knowledge and wisdom drive them and provide the energy for their liberal approach to life. Sagittarians are drawn to the philosophical and spiritual because these subjects provide answers to the questions that burn inside them. Sagittarians are the intellectuals of the Zodiac. They are lucid thinkers who appreciate others agreeing with their conclusions. Sometimes they are so confident their deductions are beyond dispute they become dogmatic and argumentative. Still, the Sagittarian quest for information drives them to listen to anyone and absorb what they find useful and quickly disregard the rest. It is the nature of Sagittarians to roam freely. If they feel intellectually or physically restricted they may become bad-tempered very quickly. When Sagittarians are given the freedom they need they are kind, optimistic, lucky and not afraid of taking an occasional risk. They are also a charming lot who can be self-indulgent procrastinators. Overall, Sagittarians allowed the freedom they need are a delight to be around.

The Sagitarian In Love: Sagittarians love any new form of sexual expression that challenges and excites them. Both tolerant and eager to please, their honesty can sometimes prove too much for those who prefer a more mysterious, or veiled approach to love. Sagittarians are best involved with a steadier, stronger personality, who can understand their need for independence, yet still be there after an occasional flair of temper. Their frank and open motives are often misunderstood, threatening to more subdued signs. Although they hate to be tied down, they are willing to experiment with all manner of relationship styles. As long as their partner is able to keep up with their wide-ranging interests and is prepared to come up with new experiments in lovemaking (and certainly does not mind them doing the same), their relationship will be exciting and reasonably long lasting. Mutual honesty is the key to success for the Sagittarian.

The CAPRICORN  Dec. 22 - Jan. 19

Practical, Prudent, Ambitious, Disciplined, Patient, Careful, Humorous and Reserved

Pessimistic, Fatalistic, Miserly, Grudging, Over Conventional and Rigid

Capricorns are ambitious, hard working and never lose sight of their goals. While the pragmatic Capricorn's "one step at a time" approach to getting things done may not be all that interesting, it usually delivers results. It is not uncommon for Capricorns to be arrogant and overbearing while on their march to success. Of course they will rationalize their behavior by saying a domineering nature is a trait of a born leader. Capricorns are industrious and detail oriented. They are not ones to take risks, which means they often have to wait for success. Being patient and confident they will succeed, the wait for glory is no problem for them. Capricorns are traditionalist to the point of often seeming a bit stiff and out of sync. They are not ones to wander far from home or chase wild dreams. They are rational and never have bursts of emotions. Sometimes they can be a bit greedy, but their devotion to work and family offsets this easily. Although their ambition may seem limitless, Capricorns never resort to cheating to succeed. When success does come to them, they find it very fulfilling, because they attained it their way.

The Capricorn In Love: In a relationship, Capricorns are a slow starters, but prove to be explosive performers and long-lasting, loyal companions. They are quite skilled with people, once they overcome their initial reserve. When aroused, Capricorns are enthusiastic and adventurous in the art of love, but can be possessive and jealous when threatened. Partners can sometimes be overwhelmed by the intensity of their passion, coming as it does from beneath such a cool exterior. In marriage they are loyal, good providers and strive to develop a strong home environment. Capricorns strive to conceal their vulnerability beneath a confident veneer of ambition and material success, but passionate Mars is always bubbling just below the surface. When the curtain is lifted, the passion flows like lava from an erupting volcano. Indeed, when they are sure of their ground, they delight in living up to the randy reputation of the Goat.

The AQUARIUS  Jan. 20 - Feb. 18

Friendly, Humanitarian, Honest, Loyal, Original, Inventive, Independent and Intellectual

Intractable, Contrary, Perverse, Unpredictable, Unemotional and Detached

Aquarians tend to be entrancing, exciting and unpredictable, yet somehow strangely detached from their surroundings. They are one of the zodiac's most eccentric personalities. They are seekers of the new, unusual, and challenging which leads them in many directions. Aquarians may try many things but without stability they may master none. Aquarians are philanthropic and humanitarian by nature. They see their calling as making the world a better place for all of us. Adventurous Aquarians are not averse to risk taking. Their optimism and positive outlook, combined with idealism and the need to break new ground can lead them into quite unfamiliar territory--not that this bothers them, for they are willing to follow any new lead to its conclusion. Aquarians are the bearers of originality, idealism and cosmic consciousness-with which they intend to drown materialism and tedium and injustice. Although Aquarians are compassionate and sympathetic to the needs of others, they do like things to go their way. Indeed, they can become very temperamental when things do not go their way. To the Aquarian the freedom to roam and explore is all-important. They hate to be tied down. These iconoclastic visionaries' style often reflects social trends that will become the standard far in our future.

The Aquarian In Love: One of the Aquarian's deepest needs is for a satisfying, complementary relationship, which gives them freedom and tolerance along with mental and physical stimulation. With the right person they will be a passionate, uninhibited and understanding lover intent on maintaining their bond for life. Receptivity will calm Aquarians' rebellious tendencies. Unlike many, Aquarians rarely feel any pangs of jealousy. Their sex-drive is not unduly strong, but their need to explore and be stimulated sometimes gives others the impression their desires are unconquerable. They can be very playful and attentive lovers and will put a great deal of energy into satisfying their partners. Aquarians are open to all forms of experimentation (in the pursuit of new knowledge, of course) and the field of sexuality and relationships is no exception. Even though deep down they seek security, their love of originality and exploring unusual new fields of endeavor gives them an attraction for partners with interesting, unconventional minds and bodies.

The PISCES  Feb. 19 - Mar. 20

Imaginative, Sensitive, Compassionate, Kind, Selfless, Unworldly, Intuitive and Sympathetic

Escapist And Idealistic, Secretive And Vague, Weak-Willed And Easily Led

Pisceans are spiritual beings ruled by their feelings. Their journey through life will involve much soul searching and retreat into that hazy world which exists between the real and the unreal. While they are very happy traveling the paths of their inner world, the Piscean compassion and need to help others will ensure they return to the real world regularly. Pisceans tend to go where life takes them. If they do not like their current direction, they simply retreat into themselves until their direction changes. One of the great dangers for the Pisceans is they sometimes become so involved in their dreams and fantasies they find it difficult to separate fact from fantasy. Another danger is that their docile nature makes it easy for others to take advantage of them. Pisceans must not allow themselves to become detached from those around them, because they will become depressed, pessimistic and languid. The gentle Pisceans are usually far too shy to tout their talents, which in the arts may be formidable. Their compassion and empathy seems to be without bounds, which makes them a great ally for anyone.

The Pisces In Love: Pisces really need to be needed. They suffer from fear of rejection and low self-esteem. Pisceans are tender and caring, but frequently become the victims of domineering and uncaring partners. They submerge themselves in the experiences of their mates. If their partner is strong and caring, the lucky Piscean will soar to new heights. Conversely, if they find themselves in an unfulfilling relationship, they will prolong the agony--feeling they must deserve the misery—-and assume the role of martyr. Pisceans do best when involved with a solid personality who will enjoy their romantic fantasies. There is no more loyal and caring lover than a Piscean, but their need for emotional and sensual reassurance sometimes leads to flirtations. Pisceans are the most loving and giving of the signs, their ability to select an inappropriate partner is legendary. In the right relationship, their sexuality will blossom and become something of an art form, especially as they get a little older, more experienced and more confident.

 

Flower Symbols and Their Meaning
Now Playing: Flower Symbols
Topic:
:rose::  Flowers have been irresistible to painters through the ages. These days we've lost much of the symbolism associated with them, but earlier painters chose flowers to convey very specific messages about their subjects. The meaning associated with a specific flower differs between cultures; the symbolism for each given here is from Western European culture unless specified otherwise.

Bamboo: A symbol for longevity (it's always got green shoots) as well as strength and grace (it bends readily but doesn't break easily). In Chinese philosophy the straight stem of bamboo symbolizes the path towards enlightenment, the segments of the stem being the steps along the way.

Carnation: A symbol of betrothal or engagement. In China, a carnation is a symbol of marriage.

Chrysanthemum: The national symbol of Japan, 'mums are a symbol for long life.

Clover leaf: The three divided leaves of clover represent the Christian Holy Trinity of God the Father, Christ the Son, and the Holy Spirit. Four-leafed clovers represent luck.

Daisy: The most basic of flowers, a white daisy is a symbol of innocence. (Free daisy stencil)

Deadly nightshade: A highly poisonous plant (Atropa belladonna) with purple bell flowers and small black berries. A symbol of deception, danger, and death.

Forget-me-not: A low-growing plant (Myosotis) with small, usually blue flowers . As the common name suggests, a symbol of a plea for remembrance. "Forget me not" are supposed to have been the last words of young man who fell into a river and drowned while picking these flowers for his lover.

Honeysuckle: A less-common symbol of love. Also of generosity.

Iris: Associated with death as Iris was a Greek goddess of the rainbow, which she used to travel down to earth with messages from the gods and to transport women's souls to the underworld. The three upright petals and three drooping sepals are symbols for faith, valor, and wisdom.

Jasmine: This strongly scented, white flower is used as a Hindu symbol for love.

Juniper: Symbolizes chastity (because juniper berries are protected by the tree's thorny leaves), Christ (an association with the crown of thorns place on the head of Christ), and eternity (juniper wood is supposedly never attacked by bugs or worms).

Lily: Symbolizes purity, chastity, and innocence. White lilies represent the purity of the Virgin Mary. The Angel Gabriel was often painted presenting Mary with a white lily when he announced to her that she would give birth to the Son of God.

Lotus: A common symbol in Asian art, the lotus symbolizes birth and rebirth through the fact that the petals open when the sun comes out and close when the sun sets. Also a symbol for fertility, creation, and purity. The long stem symbolizes our connection to our origins, while the flower represents the enlightenment to which we aspire.

Mistletoe: Standing under the mistletoe at Christmas gives anyone the opportunity to kiss you.

Orchid: A symbol of perfection. The spots on an orchid sometimes represent the blood of Christ.

Poppy: A symbol of death. Red poppies are a symbol of Remembrance Day (11 November), which commemorates the dead of the First and Second World Wars.

Rose: To symbolize love and passion, use red roses. For virginity and purity use white roses. To symbolize jealousy and infidelity, use yellow roses. In Catholicism, red roses are a symbol of the Virgin Mary. (Free rose stencil.)

Rosemary: Included in funeral wreaths as a symbol of remembrance and in wedding bouquets as a symbol for fidelity. It's said that if you touch a lover with a sprig of rosemary, they'll be faithful.

Sunflowers: As a flower which blindly follows the sun, sunflowers have become a symbol of infatuation or foolish passion.

Thistle: A thorny plant with a beautiful flower, the national symbol of Scotland. It's thorns symbolize both evil and protection. In Christianity it represents the suffering of Christ.

Violet: Symbolize faithfulness, humility, and chastity.