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zuvluguu · 8 years ago

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Ancient Tibetan Bonpo Shamanism

As a spiritual and psycho-therapeutic technique, shamanism goes back to the very origin of the human race which itself is lost in the dim mists of time. The presence of the shaman is already well-attested in European cave paintings belonging to the Paleaolithic era. Archaic traditions found among primitive tribes throughout the world claim for shamanism a celestial or extra-terrestial origin, and thus another principal function of the shaman over the course of countless millennia, besides healing and guiding the dead, was to maintain this direct communication between humanity here below on the surface of the earth with the heaven worlds above. In terms of human evolution in primeval times, the shaman was the first culture hero, bringing humanity out of the nighttime darkness of a purely animal existence into the daylight of true human consciousness. The shaman was the first of all humans to speak with and walk with the Gods. In the pursuit of this knowledge, the shaman ascended into the heavens and descended into the underworld where one encountered certain archetypal figures, both gods and ancestors, who initiate the individual into a death-and-rebirth transformation of one's total being, and confer upon one the wisdom and the power to aid and protect and guide humanity, relieving its ills and suffering.

But the shaman belongs not only to the heavens, but equally to the earth. The shaman's religion is a pagan religion of nature where the human being is seen as a part of nature and not as something existing in opposition to it. The purpose that is taught here is to live in harmony with the natural environment on a very personal and intimate level, as did early humanity generally in the days before our now omnipresent urban-industrial civilization spread across the face of the earth like a corrosive cancer. Thus, besides healing, yet another primordial function of the shaman was insuring the ecological balance by way of inter-species communication. Through ritual magic and clairvoyant knowledge, the shaman could ensure success in the hunt for the tribe, that they might survive to live another season, but no species would be hunted in excess or to the point of extinction. And with regard to the hunt, he negotiated a covenant between his own people and the spirits of the hunted species.

Generally, in the context of shamanic culture, illness or disease was seen as arising from a disharmony or break in the natural order and in the moral order of the world, as well as from an imbalance in and weakening of the personal energy field of the human individual. The energies within the individual and those outside oneself in the natural environment must be brought into balance and into harmonious interaction. This balance and harmony existed primordially, from the time of the beginning, but has been interrupted and shattered by the thoughtless and sinful actions of mankind. To rediscover and re-establish this lost primordial harmony, all obsessive and negative thinking which serves to block the free flow of the energy within the individual must be dissolved. In this way, the individual can come into the realization of his full innate potentiality, manifesting his energy in the world about him without disrupting the natural order of things.

But it is especially due to the destruction of the natural environment by human groups and by individual human beings that diseases have come into manifestation in our world. Humanity is not alone in this world. This planet earth, itself a living organism in its totality, is surrounded by and suffused throughout with an aura of energy that is like an atmosphere or ocean. Nature spirits live in this dimension of the energy of our planet, like fish living in the waters of the sea. Disturbed and offended by the thoughtless destructive actions of mankind, such as the ploughing up the earth, the cutting down of the forests, the damming of streams and rivers, the polluting of lakes, and so on, they inflict illness upon an erring mankind as a terrible retribution. Since these nature spirits are energy beings, they can directly effect the energy of the individual and that individual's immune system which is correlated with one's personal energy field. In such a case, it was then necessary to call in an expert healer or shaman in order to re-establish the primordial harmony existing between humanity and nature, thereby effecting a cure and a healing.

This ancient Tibetan shamanism and animism, the pre-Buddhist spiritual and religious culture of Tibet, was known as Bon, and a practitioner of these shamanic techniques of ecstasy and ritual magic, the methods of working with energy, was known as a Bonpo. Bonpo is still the designation for a shaman in many tribal regions of the Himalayas. But increasingly, over the centuries, the ecstatic shaman has been replaced by the priestly Lama or ritual expert, and so later Bonpos in Central Tibet also came to fill a role more ritualistic than ecstatic. There exists a parallel here to what occurried in ancient India where the Rishis or ecstatics of the early Vedic period, who communed directly with the celestial gods during ecstatic flights into the heavens, were later replaced by Brahman priests, experts in the performing of rituals and sacrifices in order to invoke the powers of the gods and ensure their cooperation for human benefit and prosperity.

Originally the word Bonpo meant someone who invoked the gods and summoned the spirits. Thus a Bonpo was an expert in the use of mantra and magical evocation. Mantra or ngak (sngags) is sound and sound is energy. Mantra is the primordial sound that calls the forms of all things into being out of the infinite potentiality of empty space which is the basis of everything. Sound or word has a creative power. But this term Bonpo in ancient times appeared to cover a number of different types of practitioner, whether shaman, magician, or priest. Here there seems to be a strong parallel of the role of the Bonpo in ancient Tibet with that of the Druid in ancient pre-Christian Europe. Just as the Druidic order was divided into the three functions of the Bards, the Vates, and the Druids, who were singers, soothsayers, and magicians respectively, so the ancient pre-Buddhist kingdom of Tibet was said to be protected by the Drung (sgrung) who were bards and singers of epics, the Deu (lde'u) who were soothsayers and diviners, and the Bonpo (bon-po) who were priests and magicians. Another archaic term closely related to Bonpo was Shen or Shenpo (gshen-po), and this term may have originally designated the shaman practitioner in particular. The Shen system of practice was transmitted through family lineages, especially in Western and Northern Tibet, then known as the country of Zhang-zhung, so that Shen also came to designate a particular ancient clan or tribe.

The first shaman, the archetypal shaman, so to speak, who brought the knowledge of shamanizing from the heaven worlds above to a nascent humanity living on the surface of the earth, appears to have been originally known in the Tibetan tradition as Shenrab Miwoche (gShen-rab mi-bo-che), a title meaning "the great supreme human shaman". Of course, in the traditions of the later monastically organized Yungdrung Bon and in the extant Bonpo texts from at least the eighth century of our era, Shenrab Miwoche is represented as being much more than an archetypal shaman; he is a fully enlightened Buddha, comparable in every way to Shakyamuni Buddha who appeared in Northern India in the sixth century before our era. Tonpa Shenrab descended from the heavens, specifically, from the heaven-world of Sidpa Yesang (srid-pa ye-sangs), in the form of an azure colored cuckoo bird, the herald of spring. This occurred some 18,000 years ago, according to the traditional Bonpo reckoning. He thereupon incarnated as a human being in the country of Olmo Lung-ring which surrounded the holy nine-storeyed cosmic mountain of Yungdrung Gutsek (g.yung-drung dgu-brtseg) in Tazik or Central Asia. In this mysterious land at the center of the world, which was in later Indo-Iranian tradition identified with Shambhala, he combatted and overcame the evil schemes and machinations of the black magician and incarnate demon-prince Khyabpa Lag-ring. Then he instructed humanity, not only in the spiritual path to enlightenment and liberation from Samsara, but in the various techniques of ecstasy in order to communicate with other worlds and invoke the positive energies of the gods (lha gsol-ba), and also in the rites of exorcism (sel-ba) whereby human beings might free themselves from demonic influences (gdon) and the various diseases caused by demons and other hostile spirits.

The history of the development of Bon may be divided into three phases: 1. Primitive Bon more or less corresponds to the archaic shamanism and paganism of ancient Northern and Central Asia. This shamanism is still practiced in its original and unreformed version is remote areas of the Himalayas, as well as on the borders of Tibet and China.,br> 2. Yungdrung Bon or Old Bon (bon rnying-ma) was the high religious culture of the ancient kingdom of Zhang-zhung which centered around Gangchen Tise or Mount Kailas in Western Tibet. This kingdom, which possessed its own culture and language and writing, maintained an independent existence long before the rise of civilization in Central Tibet in the seventh century with the coming of Indian Buddhism to that country. In the next century, the Zhang-zhung kingdom was incorporated into the newly expanding Tibetan empire established by the Yarlung dynasty of Central Tibet, and the Zhang-zhung culture ceased to have an independent existence. However, the teachings of Yungdrung Bon did not solely originate in Zhang-zhung, but were said to have been brought from Tazik, that is, Iranian speaking Central Asia, to Zhang-zhung in Western and Northern Tibet by a number of mysterious white-robbed sages long before the political events of the seventh and eighth centuries. Besides shamanism, healing, magical rites of exorcism, astrology, and divination (these practices belong to the four lower or Causal Ways among the Nine Ways of Bon), Yungdrung Bon contained the higher spiritual teachings and practices of Sutra, Tantra, and Dzogchen. Moreover, due to the spiritual influence of Yungdrung Bon and later Indian Buddhism, many animistic practices have been reformed and the practice of blood sacrifice more or less eliminated in Tibet, although it is still practiced on occasion by the Jhangkri shamans of Nepal. In Yungdrung Bon, Shenrab Miwoche is portrayed as a perfectly enlightened Buddha who is the source of the philosophical, psychological, and ethical teachings of Sutra, the profound methods of psychological transformation and psychic development of Tantra, and the ultimate mystical and gnostic enlightenment of Dzogchen. Yungdrung Bon continues to flourish even today in many parts of Tibet and among Tibetan refugees in exile in India and Nepal. 3. New Bon (bon gsar-ma) was a deliberate and conscious amalgamation of the Bon of Zhang-zhung with the Buddhism of Indian origin, especially as this spiritual tradition was represented by the Nyingmapa school in Tibet. New Bon greatly revered the luminous figure of Guru Padmasambhava, the Tantric master from the Indo-Iranian country of Uddiyana, who first established the Nyingmapa tradition in Tibet in the eighth century of our era. And like the Nyingmapas, the the New Bon greatly relied upon Termas (gter-ma) or rediscovered "hidden treasure texts", recovered over the centuries by various Buddhist and Bonpo masters and visionaries. These Termas had been concealed in the distant past by illuminated masters of the esoteric tradition, such as Padmasambhava and Dranpa Namkha, because the times were not yet ripe for their revelation and dissemination among the Tibetans, and they were rediscovered in later centuries. In the reformed Bon, one finds a monastic system, philosophy colleges, and a scholastic tradition and curriculum fully comparable to that found in the other schools of Tibetan Buddhism, especially the Nyingmapas. On the other side of the matter, many ancient Bonpo rituals and practices have been accepted into the Buddhist schools of Indian origin in Tibet and, in particular, as the cult of the Guardian spirits, the old pagan pre-Buddhist deities of Tibet who are now the protectors of the Dharma.

Furthermore, shamanism continues to be practiced in Tibet in its archaic form and such a practitioner is generally known as a Pawo (dpa'-bo) or Lhapa. This social function is clearly distinguished from that of the Lama or priest. A Lama is usually, although not always, a monk, whether he is nowadays a Buddhist or a Bonpo. In general, a Lama relates to the higher divine reality as a supplicant, communicating with that dimension through the medium of prayer, meditation, and the performing of offering rituals called pujas. In addition, there exists another kind of practitioner, the Ngakpa (sngags-pa) or Tantric magician and exorcist. Whereas the Lama or priest prays and petitions the higher spiritual order, the Tantrika or magician, by virtue of his magical power and his mastery of mantras, or spells and invocations, commands the spirits to obey his will and to do his bidding. The Pawo or shaman, on the other hand, is characterized by ecstasy, the entering into an altered state of consciousness, in order to have direct personal contact with the spirit world. But in Tibet, the methods of these three types of practitioners of healing-- the Pawo or shaman, the Ngakpa or magician, and Lama or priest-- are not necessarily exclusive. Many Ngakpas, although usually married men and not monks, are called Lamas because they also perform pujas or offering ceremonies, as well as shamanic exorcisms and other magical rituals. In addition, they may be accomplished scholars and teachers, having large followings among both monks and lay-people alike, and are not just simple village sorcerers. They may be either Buddhist or Bonpo in terms of their religion, although nowadays the majority of Ngakpas belong to the Nyingmapa school. Moreover, the most Pawo shamans in Tibet, although their shamanic techniques are of a different origin, now identify themselves as Buddhists in terms of their religious affiliation.

In general, the Pawo is characterized by spirit possession. After entering into an altered state of consciousness or trance induced through drumming and chanting, his or her consciousness principle known as the Namshe (rnam-shes) is projected out of the physical body through the aperture at the top of the skull into one of the three symbolic mirrors arranged on the shamanic altar. These three mirrors represent the gateways to the other worlds of the Lha (the celestial spirits), of the Tsen (the earth and mountain spirits), and of the Lu (the subterranean water spirits), respectively. These three types of spirit correspond to the three zones -- sky, earth, and underworld-- into which the world was divided in the ancient Bonpo shamanic cosmology. The shaman has direct access to these three worlds and their inhabitants by means of an altered state of consciousness. At the moment when one's Namshe leaves the physical body, one's guardian spirit or spirit-guide, also called a Pawo, enters one's now vacated inert body and thereupon speaks through the shaman as a medium. This spirit-guide responds to questions and can diagnose the cause of the illness in question, usually that being some offended spirit. Then he recommends a procedure for effecting a cure and this usually includes the performance of a healing ritual (gto) in order to restore a harmonious balance of energies between the afflicted individual and his natural environment. In this way, a healing or a reharmonization is realized.

With the establishment of Buddhism, together with its monastic system, as the official religion of Tibet in the eleventh century and thereafter, certain among these Pawo shamans came to be employed by the larger monasteries, and even later by the Tibetan government, as oracles. Such an oracle is known as a Lhapa or Sungma (srung-ma). The most famous among these oracles is the State Oracle attached to Nechung monastery, and he is usually possessed by the spirit Pehar, who is said to have been originally a deity of Turkish origin. The State Oracle continues to function in exile at Dharamsala in India, the seat of HH the Dalai Lama and the Tibetan Government in exile.

The Ngakpa, on the other hand, as a Tantrika and an exorcist, is rarely possessed by the spirits. Rather, the Ngakpa is able, by way of certain meditations and other psychic techniques, to enter into an altered state where one's consciousness or Namshe leaves the physical body in a subtle mind-made body (yid-lus) and enters into the dimensions of the Otherworld, where one searches for fragments of the soul of the afflicted person which has been stolen by deceitful spirits or imprisoned there by a black magician. A patient suffering from soul-sickness or loss of soul is characterized by inertia, weakness, depression, and loss of interest in one's surroundings and everyday affairs. If the La (bla) or the soul, this being a subtle energy field that serves as the vehicle for the individual's emotional life, is not recovered and restored to wholeness in the patient within a sufficient period of months, there exists the possibility of physical death. The Ngagpa may also perform a ritual procedure for this purpose known as La-guk (bla 'gug), "recalling the soul". The Ngakpa, by virtue of his power to enter the Otherworld and return with treasures of knowledge and power, is able to diagnose the causes of diseases and prescribe a variety of methods for effecting cures.

These same practitioners among both the Buddhists and the Bonpos have also been responsible for the rediscovery of Termas or "hidden treasure texts" which have contributed so much to the spiritual heritage of Tibet. Because the Tibetan people were thought not yet ready to receive these teachings, or else there was an actual danger of persecution, these Terma texts were concealed in ancient times at various remote places in Tibet by certain illuminated masters of the past, principally Padmasambhava. Then they were rediscovered many centuries later by Tertons (gter-ston) who were the reincarnations of the original disciples of those ancient masters. Some of these Termas were found as actual physical objects and texts (sa-gter), others came through visions (dag-snang) and auditions (snyan-rgyud), and yet others were channelled directly through divine inspiration and automatic writing and therefore constitute "mind treasures" (dgongs-gter). Not the least among these Terma texts is the famous Bardo Thodol (bar-do thos-grol), now widely known in the West as the Tibetan Book of the Dead.

The Lama, whether Buddhist or Bonpo, is also profoundly engaged in healing practice. Many Lamas have been specifically trained in the practice of Tibetan medicine at a monastic college. Moreover, the most common ritual performed by Tibetan Lamas at the popular level is the tse-wang (tshe-dbang) or "long life empowerment", a kind of psychic healing that invokes and channels healing energy into the participants in the ceremony, whether they are ill or not. In many ways, the Lama and the Ngagpa have usurped in Tibetan society the archaic function of the shaman, and after the introduction of Buddhism into Tibet, many cultural figures such as Guru Padmasambhava and the famous yogi Milarepa, have been assimilated to the archetype of the First Shaman. Thus it came about that the archaic shamanic techniques of the Palaeolithic have now been absorbed into the high spiritual and intellectual culture of both Buddhism and Bon in Tibet. This may be seen, for example, in the Tibetan Book of the Dead, where the Lama or the Ngakpa functions as as a psychopomp or guide for the perilous journey of the individual soul through the Bardo experience leading to a new rebirth. Or again, with the practice of the Chod rite, using visualization, as well as chanting and dancing to the accompaniment of the shaman's drum, the practitioner gains mastery over the spirits through offering to them the flesh of one's own body. In many ways this Chod ritual recapitulates the initiatory experience of shamanic initiation, with its motifs of dismemberment and resurrection. The practice of the Chod is said to be particularly effective in preventing the spread of plagues and infectious diseases. Both of these traditional Tibetan practices, the Bardo rituals and the Chod rite, represent a journey from fragmentation to psychic wholeness.

Thus, in Tibetan culture, we find a harmonious integration of the archaic techniques of altered states of consciousness deriving from a primordial North Asian shamanism with the highly sophisticated psychic sciences of Buddhism and Bon. Now that we are on the threshold of the twenty-first century, our urban-industrial technology and rampant unrestrained commercialism threaten to devastate our natural environment world-wide, imperiling the very survival of the human race on this planet. It is this author's belief that the ancient wisdom and profound psychic sciences of Tibet, which emphasize living in a harmonious relationship with the natural environment, as well as with other human beings, will have a profound contribution to make to evolving a new type of global civilization that is both humane and wise.

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fardell24b · 5 years ago

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May 2019 Overall

May Overall

Lawndale and Sandi Griffin's Genie - Chaper 1 Part 8: https://fardell24.dreamwidth.org/326157.html

April Overall: https://fardell24.dreamwidth.org/326410.html

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120 Beginnings of 2019 - Doctor Who: Mystery in the Forest: http://fardell30.deadjournal.com/32591.html

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120 Beginnings of 2019 - Reverse Map Game 2019 - 1986: http://fardell30.deadjournal.com/33133.html

Mulan (1998) rating: http://fardell30.deadjournal.com/33473.html

Depth Takes a Holiday - Facebook Edition: http://fardell30.deadjournal.com/33598.html

120 Beginnings of 2019 - Doctor Who - Encounters in London: https://www.deviantart.com/brenorenz/journal/120-Beginnings-of-2019-Doctor-Who-Encounters-796998288

120 Beginnings of 2019 - Doctor Who - Space - Time Errors: https://www.deviantart.com/brenorenz/journal/120-Beginnings-of-2019-Doctor-Who-Errors-797116983

120 Beginnings of 2019 - Daria - Emry: https://www.deviantart.com/brenorenz/journal/120-Beginnings-of-2019-Daria-Emry-797231757

Church notes - 12th May 2019: https://www.deviantart.com/brenorenz/journal/Church-notes-12th-May-2019-797353290

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#church #election #fanfic #review

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drmariefeuer · 7 years ago

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Stories vs Experience

I was recently at a dinner with some professional new age people, meaning people who make a living promoting new age type of skills and information. Sort of like being a pastor without needing to be accountable to anyone else except their “guides”, and since their guides are in their head, invisible, and only talk to the “gifted” person (no one else can hear them) there is no way to question what you hear from these folks. I personally like asking questions and like Leah Remini says in her expose on Scientology if people or an organization are offering information that proclaims to help people (or save the world), it should hold up to some questioning and in fact the process of question and answer should make the information stronger. In the new age, typically the problem is often no one asks questions. It is not cool to question a so called spirit that talks to only one person. It is too embarrassing to question someone who appears more “advanced” than you because they hear a guide (so called) and you do not, etc. The second problem is that the answer is often “my guides told me so” and since only one person can hear the other’s “guide” there is no place to go from there. Again, typically, one does not want to appear uncool or not spiritually advanced so there will be no questioning of the so called guide, or of the person claiming to hear this guide. To make the situation more complex, Spirit is the world of the invisible, the world of perception, and faith is a practice of moving into the unknown with no evidence.

Back to the dinner. After drinking, people decided to do “readings”…. after drinking. Sorry, I do not go with that. And, Readings, for me, are not a party activity, it is a sacred encounter. Some people like orgies, public sex, casual sex etc. Nothing wrong with those, it is all a choice. Some prefer only sacred sex, making love, tantra. Another choice. This was an opportunity. Whenever I don’t “like” something I have two choices: leave, or stay and learn. I chose to stay. When I get with new agers, I put on my mosquito net. My mosquito net for new agers is I bring up Shadow Work because most new agers want to be the butterfly that brings the “good news”, the “healing”, the “sunshine” to someone else. That way they get the gratification of seeing the person “feel better” and they get showered with thanks, gratitude, and often more. There is a reason new agers call themselves light workers rather than say Spiritual Servants. Bring in the Shadow Work and here is what happens. You will be told a story that makes it all better. This is called a reading, a message from a guide (that you cannot hear), reframing, a prediction (a positive one of course) that “this “will all be over soon and you will marry the prince etc. Then, if you do not believe the story you will be told you are blocked and that is why bad things are happening to you. In other words, if you do not believe my story, you will be causing more bad things to happen to you. If you actually have the nerve to point this out, you will be told oh no, I am not judging, you are twisting my words, which makes no sense at all and typically confuses the person enough that they stop asking questions, or even talking. Finally the (generally narcissistic) new ager will now revel you in a story from their life of how they got through some similar bad time and now all is a miracle, therefore since it happened to them, it is somehow proof that 1) they are right 2) it will happen to you. This kind of faulty magical thinking is an earmark of a narcissistic personality, not a full blown personality disorder, but definitely a tendency. Dig deeper, you will find these kinds of new agers have not done any work on their childhood issues or traumas, instead you will hear that they are walk-ins or extra terrestials etc. My year in Sedona, running a school, kept me around the town’s new agers who talked to the mother ship while each one was a food addict, a sexual abuse victim (not a survivor), co–dependant, etc. and other than their “broadcasts”, they were not having a good life. They were having a good time escaping, or compensating by losing themselves in new age stories while neglecting the work of this current life.

Understand that this is a short article meant to make a point. Therefore you are reading generalizations and material that is exaggerated (rarely but somewhat) to make a point, to make you want to learn more. If you think these short articles (I don’t like the label blog or some reason. It sounds like a swamp to me) “teach” you, you are wrong. They are simple arrows pointing to a direction of travel should you find the information relevant. The pursuit of more in-depth knowledge is then up to you, your efforts and your actions. The new age loves to tell stories and give stories as knowledge, or wisdom when it is only information, and often not even valid information. Telling stories can be a tool to stimulate the attainment of wisdom, but, in this country stories are used more to prove one (or one’s ideas or information) is right, to try and motivate people (rather than teaching people to self-motivate). Sufi teaching stories, Zen koans, vision stories of the Native Americans and other indigenous cultures, these are stories meant to send one into deep contemplation, to give you an experience that needs time to sink in and if you let it sink in, will shift you and your energy field through the experience of contemplation. So, to again get back to the new age dinner, share an experience that is not butterflies and rainbows and new age folks will jump all over you to “fix” you , push you into a “positive” outlook. And you will be told a story. If you do not believe the story, jump on their bandwagon, you will be told in so many words that you are cursing yourself with bad luck because you are not believer (in their bright and sunny story). Just like big Christian television shows filled with “stories” which then ask you to jump on their bandwagon (and give money). The only thing that has changed is it is now the use of the word “guides” instead of Jesus and instead of money the narcissists seek only accolades (not a canny as the Christians that way). But it is still, stories, still someone else working hard to get you to believe his/her story. About you and your life, and beliefs and sometimes even emotions (you “shouldn’t” feel that way says your so-called unhealed healer…. you are creating bad karma…etc.)

Now what? Stories can offer experience and they can motivate. Offering a person a teaching story, one that takes some thinking, some contemplation, some work, to shift yourself (!) to a different perspective, a learning by working through a challenge to your current thinking is one alternative. This also means, the person will not “get it” until they can handle the shift, on an energetic level. This also means, the new ager will not get accolades in the moment, or perhaps (gasp) ever. Teaching stories take time to sink in. Teaching stories take work, by the listener. You, as a seeker, have a choice. Study with people who make you work for your gains, or align with those who have great stories. Go to a new ager who will tell you about a past life where you and a friend were lovers (and how exactly does this information help you? It only makes you feel better and/or makes the new ager seem amazing), or do a regression to discover one of your past lives for yourself, and do the work to actually feel for yourself the importance of that life and that relationship at that time and the implications in this life. When you get an experience versus a story from a new ager, you thank Spirit for giving you what you can handle and the new ager will not get much in the way of applause or worship. When a Spirit Worker offers another an experience, the Spiritual Worker is only the facilitator of Spirit. There is little to no grandiosity in that role. When Spirit gives you what you need, rather than what you (your ego/left brain) desires there is typically less drama which many resent, as “drama” with no effort is “in” and drama with no effort is what most people currently crave.

Seek out Spirit Workers who let you have your experiences, who offer you a ladder that you can use to climb out of a hole. Who offer you a hammer and nails so you can build a new reality for yourself, whose stories move you to think, contemplate and make new choices, those who help you on such a deep level that you don’t think to thank them until often years later if ever. Be wary of those who seek to seduce you with wondrous stories of their new age “gifts”, stories of miracles in their life. Those miracles are theirs and will not rub off on you, nor are they proof they will happen to you. Does this article irritate you? So be it. For most people thinking, these days, is an irritation. For many, they welcome the chance to think, contemplate, experience and learn. I have always chosen Teachers that will let me learn, will not rescue me or do my thinking for me, who motivate me with stories to continue to work and evolve, and do not motivate me with stories of that “explain” how I should see, understand, believe or experience things (telling you a past life for example), and most of all, are there for me as I come out of the tunnel often dirty and tired but “new.” Viable research on educational theory has shown that learning via experience is the most powerful and permanent kind of learning. Not movies, not stories, not reading. Those all have their place but there is a hierarchy of learning. Learning through experience is challenging. Life will present you with challenges and you will learn, like it or not. I prefer to be confronted by a Teacher, challenged by a Teacher who offers experiences for me to work through. And when I emerge from each challenge, there is my Teacher (who often at times looked like the challenge when really it was all inside of me), smiling, embracing, celebrating with me acknowledging, profoundly acknowledging this part of the Journey I just accomplished by willingly taking on the work of this lifetime and by allowing the deep intimate connection of working with a Teacher guide me. Either way you will learn. You will learn, either way. Choices.

Journey On

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malemuscleshop-blog · 7 years ago

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sanctuarynetworkdatabase · 8 years ago

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Species #00589 - Crested Lagoryphon

Taxonomic Classification: Nymphicus cuniculus

Colloquial Name: Crested Lagoryphon, “Mohawk Rabbit Gryphon”

Abnormal Categories: Avian, Mammalian, Hybrid, Terrestial, Flying

Threat Presented: P-L-N-S

Brief Description: Approximately 40 centimeters long and weighing about one kilogram, these small creatures resemble a rabbit with the head and wings of a cockatiel, with a long, flexible tail similar to a lion’s. Their coloring in both fur and feathers is a greyish-brown. Incredibly fast and agile, they are quick to either take to the air or dash to a nearby hiding spot if startled or threatened.

Established Best Practices for Encounters: Due to both their wings and their speed on the ground, they are notoriously difficult to catch. Snares and nets have proven the most effective means of capture. They are naturally curious and not unduly shy creatures, if one is careful not to startle them, and may approach you if given enough time. They are more often than not found in small groups, so observe the area carefully before attempting to capture. They are not particularly territorial, with the notable exception of a mated pair defending their nest and young ones, who will attack any perceived threat with beak, claw, and remarkable ferocity. Like their purely feathered counterparts, they can mimic various sounds within a certain range, and will occasionally use this ability to ward off or misdirect predators as well.

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Lifespan: Approximately 10-12 years in captivity, less in the wild.

Native Habitat: Australia and New Zealand.

Diet and Eating Habits: Primarily feed on roots, nuts, seeds, fruit, and insects. Occasionally, they have been known to eat grass if no other food is available. Pregnant or nursing females may kill and consume smaller mammals such as mice for the additional protein.

Reproduction: - Sexual Dimorphism: The females have gray stripes or spots on the insides of their wings, whereas these are yellow in males. The male’s crest is often also larger, and he will tend to make more varied and louder vocalizations. - Courtship: Individuals of the species have been observed to be somewhat picky about which individuals they are willing to mate with. Immediate family members are not considered, and further as-of-yet unidentified personal factors come into play. If a male encounters a female he wishes to court, he will make initial overtures in a dance that often includes rising upon his hind legs, spreading his wings, kicking out, taking flight, and raising his crest. If the female is amenable to being courted, she will dance in return, albeit a much shorter version. The male will then set about convincing her he will make an attractive mate. Most courtships last approximately a week and include a combination of most of the following: bringing food, creating a scratch or the beginnings of a burrow, and further elaborate dances and displays of agility and stamina. - Mating: When a female has decided to take a particular male as her mate, she will present herself to him, flicking her tail. The male will mount her from behind, using his wings to aid in balance if necessary. -Gestation: The female carries 2-4 fertilized eggs inside of her for approximately 14 days, at which point she lays them in a shallow burrow she and her mate will have been constructing and decorating (not necessarily the one a male may have begun as part of his courtship).

Growth and Lifecycle: It takes another 14 days before the eggs will hatch, with both the male and female taking turns incubating the eggs and foraging. The leverets open their eyes after approximately five days, and the mother will produce milk from mammary glands along her underside to feed them for the first week of their lives. After this, their beaks will have sufficiently hardened and sharpened enough to injure the mother, and they will be fed through regurgitation of partially-digested food instead. The juveniles will have most of their plumage in and be nearly independent with the exception of flight within three weeks. At this point they will accompany their parents from the nest to forage, closely supervised. Their plumage will have grown in fully after thirty days, at which point their parents will accompany them on their first test flight and then cease supervising them. Most children will stay near their parents until the next mating season, but some depart earlier than this.

Social Behavior: They are primarily found in family groups of a mated pair and their offspring, but occasionally two or three pairs will band together in particularly prime territory and travel (roughly) together. Most young who have just reached the age of maturity will strike out on their own to find a mate, but occasionally one will stay behind and help its parents raise their next litter. Lagoryphons mate for life. They follow their food sources and do not establish territories or colonies. Their burrow-nests are shallow and sparsely furnished, and often a lagoryphon will simply create a small, shallow indentation, or a “scratch” in the ground in which to sleep for the night. Adults will defend any other member of their family or traveling groups.

Detailed Physiology:

- Their bones are incredibly light, to better facilitate flight, but they therefore do not have quite the renowned kicking power of a rabbit. - The digestive system is avian rather than mammalian as well. - With the exception of the wings and head, they retain the fur of the rabbit, as well as its claws. - See residents’ medical records for detailed scans.

Other:

- They are not so plentiful at the moment so as to be such an ecological threat to their continent as rabbits, and they are occasionally susceptible both to the natural predators of the native cockatiels and to measures taken to control the rabbit population. However, over the long term there is still the possibility of them becoming more than an isolated problem.

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Incidents of Contact:

- Mission Report #007698

- Mission Report # 017964

- Mission Report #033127

- Incident Report #001434

Current Sanctuary Residents:

- Residents #002443, 002444 “Bonnie” and “Clyde”

- Residents #003887, 003888, 003889, “Huey,” “Dewey,” and “Louie” (children of Bonnie and Clyde)

- Resident #005978 “Warner”

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