Speaker for the Dead

The Spirit World

When people think of "The Spirit World" they think of Ghosts and Auras, but ancient people called the "Dream World" the "Spirit World". This is how many Tribes view the Spirit World, and the Ancient Egyptians thought the same.

When people think of "Dreams" they like to equate Dreams with Imagination, but this is not a good comparison at all. Dreams are better compared to DMT trips. They are not sure yet because they can't chop open a human brain to find out, but in the mouse brain, when they are dreaming they release DMT. And if you think you understand exactly what DMT "does to the brain and why it happens and what we are really seeing", then you should write up a paper and become a well known scientist for all the research you have done with DMT and Dreams.

It would make sense if Dreaming was related to DMT, because many Aboriginal Tribes as well as the Ancient Egyptians consider DMT containing plants and animals to be important to their cultures.

Also, if you look in to early Human History in South Africa, dreams are what jump started society. Imphepho was the first plant humans used to make Beds, and they also used it as a Dream Herb. Then there are tons of others, I will be trying like 6 of them together soon and I will let everyone know what happens.
 
@Finshaggy You probably dont know this but ill write a short introduction for you.

As Spiritualism emerged in a Protestant Christian environment, it acquired features in common with Protestantism, ranging from its moral system to practices such as Sunday services and the singing of hymns. Nevertheless, on significant points Christian Protestantism 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. 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.
In the same way that Christians have the guidance of the Ten Commandments, Spiritualists follow a number of principles, which are different depending on the tradition followed.
There are quite a number of Spiritualist churches which are explicitly Christian in theology, forms of worship and praise, and liturgical orientation. Among these Christian Spiritualist groups are the historically African American denominations collectively known as the Spiritual Church Movement, a group which includes multi-church organizations such as the Metropolitan Spiritual Churches of Christ, and Pentecostal Spiritual Assemblies of Christ International.
Spiritualists believe in communicating with the spirits of discarnate humans. They believe that spirit mediums are humans gifted to do this, often through séances. Anyone may become a medium through study and practice. 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 Godand the afterlife. Thus many members speak of spirit guides—specific spirits, often contacted, relied upon for worldly and spiritual guidance.
Some religions and sects enthusiastically embrace occultism as an integral esoteric aspect of mystical religious experience. This attitude is common within Wicca and many other modern pagan religions. Some other religious denominations disapprove of occultism in most or all forms. They may view the occult as being anything supernatural or paranormal which is not achieved by or through God (as defined by those religious denominations), and is therefore the work of an opposing and malevolent entity. The word has negative connotations for many people, and while certain practices considered by some to be "occult" are also found within mainstream religions, in this context the term "occult" is rarely used and is sometimes substituted with "esoteric".
Tantra, literally meaning "formula", "method", or "way", (parallel to the Chinese Tao, which also means "the way" or "the method"), and also having the secondary meaning of "loom", "thread", or "warp and woof", is the name scholars give to a style of religious ritual and meditation that arose in medieval India no later than the fifth century CE, and which came to influence all forms of Asian religious expression to a greater or lesser degree.[20] Tantra is at the same time a method ofpsychoanalysis, a way of integrating the body, mind, and spirit, and a way of using the mind or will to cause change in one's external situations and circumstances, hence "magic". It includes amongst its various branches a variety of ritualistic practices ranging from visualisation exercises and the chanting of mantras to elaborate rituals. Alchemy, astrology,herbalism, yogic practices, sex magic, and trance also together form the multifaceted and multilevel nature of Tantra.Yantra, literally: "instrument" or "tool" are geometric diagrams considered to be the subtle or finer representation of the psychological or natural powers that are the deities, the proper use of which would result in the yantra becoming "activated" and infused with the particular powers and capacities of the said deity, for the practitioner or adept to put to his or her use.
Occult concepts have existed in the Vedic stream too. The Atharva Veda, representing an independent tradition markedly different from the other three Vedas, is a rich source parallel to the Vedic traditions of the Rig, Sam, and Yajur Vedas, containing detailed descriptions of various kinds of magical rituals for different results ranging from punishing enemies, to acquisition of wealth, health, long life, or a good harvest.
 
In the 5th and 6th centuries, the principles of yin-yang and the Five Elements were transmitted to Japan from China along with Buddhism and Confucianism. Yin-yang and the Five Elements, as well as the divisions of learning to which they were linked – astronomy, calendar-making, the reckoning of time, divination, and studies based on observation of nature – were amalgamated into fortune telling. This process of judging auspicious or harmful signs present in the natural world was accepted into Japanese society as a technique for predicting good or bad fortune in the human world. Such techniques were known mostly by Buddhist monks from mainland Asia who were knowledgeable in reading and writing Chinese. Over time demand from members of the imperial court who believed that onmyōdō divination would be helpful in decision-making made it necessary for the laity to perform the art, and onmyōji began to appear around the middle of the 7th century.
With the implementation of the ritsuryo system law codes in the 7th and 8th centuries, yin-yang techniques were put under the jurisdiction of the Bureau of Onmyō (陰陽寮 Onmyō-ryō?) in the Nakatsukasa-shō of the Imperial bureaucracy. The Bureau of Onmyō was responsible for overseeing the divinations of Onmyōdō, astrological observations, and the creation of calendars. Also, by law the Buddhist clergy was forbidden to practice astrology and fortune-telling; hence, government-controlled onmyōji came to monopolize the practice.
From the Heian period onward, as the ritsuryo system relaxed and the Fujiwara family rose to power, the society of the Imperial court took on a more formal shape, and adherence to rituals to placate the souls of the dead (御霊信仰 Goryō Shinkō?) to combat the creation of vengeful ghosts (怨霊 onryō?) burgeoned. Because onmyōji displayed methods that were believed to avert disasters with their skills of divination and magic, the practice afforded onmyōji influence over the personal lives of the Emperor and the nobility of the court. Consequently, popular awareness of onmyōdō gradually spread from court society to Japanese society as a whole, strengthening its development into a characteristically Japanese art.
Onmyōdō merged with other beliefs and occultism, and evolved from imported Chinese thought into a syncretism found only in Japan. Japanese onmyōdō took in elements from Taoism (道教?), which was transmitted to Japan at the same time asonmyōdō, including magical elements such as katatagae, monoimi, henbai, and ceremonies to Taoistic gods such as theTaizan Fukunsai. Elements of feng shui and the medical art of jukondō were incorporated as well, and as onmyōdō and Japanese Shinto mutually influenced each other, onmyōdō grew more distinctive. From the end of the 8th century onward, it was influenced by the magical elements of esoteric Buddhism and the Indian-derived astrology (Sukuyōdō) that were transmitted with it.
During the Heian period the nobility organized their lives around practices recommended by onmyōji. The practice of "lucky and unlucky directions" provides an example. Depending on the season, time of day, and other circumstances, a particular direction might be bad luck for an individual. If one's house was located in that direction, such an individual was advised not to go back directly to his house but had to "change direction" (katatagae), by going in a different direction and lodging there. Such a person would not dare to go in the forbidden direction, but stayed where they were, even if that resulted in absence from the court, or passing up invitations from influential people.
In the 10th century Kamo no Tadayuki and his son Kamo no Yasunori made great advancements in onmyōdō, astronomy and calendar science, and from among their students emerged Abe no Seimei, who displayed superior skills in the divining arts of onmyōdō, by which he gained an uncommon amount of trust from the court society. Tadayuki and Yasunori passed on their skills in astronomy to Seimei while their advances in calendar-making went to Yasunori's son. From the end of the Heian period into the Middle Ages, astronomy and calendar science were completely subsumed into onmyōdō, and the Abe and Kamo families came to dominate the art.
 
KLITE said:
@Finshaggy You probably dont know this but ill write a short introduction for you.

As Spiritualism emerged in a Protestant Christian environment, it acquired features in common with Protestantism, ranging from its moral system to practices such as Sunday services and the singing of hymns. Nevertheless, on significant points Christian Protestantism 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. 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.
In the same way that Christians have the guidance of the Ten Commandments, Spiritualists follow a number of principles, which are different depending on the tradition followed.
There are quite a number of Spiritualist churches which are explicitly Christian in theology, forms of worship and praise, and liturgical orientation. Among these Christian Spiritualist groups are the historically African American denominations collectively known as the Spiritual Church Movement, a group which includes multi-church organizations such as the Metropolitan Spiritual Churches of Christ, and Pentecostal Spiritual Assemblies of Christ International.
Spiritualists believe in communicating with the spirits of discarnate humans. They believe that spirit mediums are humans gifted to do this, often through séances. Anyone may become a medium through study and practice. 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 Godand the afterlife. Thus many members speak of spirit guides—specific spirits, often contacted, relied upon for worldly and spiritual guidance.
Some religions and sects enthusiastically embrace occultism as an integral esoteric aspect of mystical religious experience. This attitude is common within Wicca and many other modern pagan religions. Some other religious denominations disapprove of occultism in most or all forms. They may view the occult as being anything supernatural or paranormal which is not achieved by or through God (as defined by those religious denominations), and is therefore the work of an opposing and malevolent entity. The word has negative connotations for many people, and while certain practices considered by some to be "occult" are also found within mainstream religions, in this context the term "occult" is rarely used and is sometimes substituted with "esoteric".
Tantra, literally meaning "formula", "method", or "way", (parallel to the Chinese Tao, which also means "the way" or "the method"), and also having the secondary meaning of "loom", "thread", or "warp and woof", is the name scholars give to a style of religious ritual and meditation that arose in medieval India no later than the fifth century CE, and which came to influence all forms of Asian religious expression to a greater or lesser degree.[20] Tantra is at the same time a method ofpsychoanalysis, a way of integrating the body, mind, and spirit, and a way of using the mind or will to cause change in one's external situations and circumstances, hence "magic". It includes amongst its various branches a variety of ritualistic practices ranging from visualisation exercises and the chanting of mantras to elaborate rituals. Alchemy, astrology,herbalism, yogic practices, sex magic, and trance also together form the multifaceted and multilevel nature of Tantra.Yantra, literally: "instrument" or "tool" are geometric diagrams considered to be the subtle or finer representation of the psychological or natural powers that are the deities, the proper use of which would result in the yantra becoming "activated" and infused with the particular powers and capacities of the said deity, for the practitioner or adept to put to his or her use.
Occult concepts have existed in the Vedic stream too. The Atharva Veda, representing an independent tradition markedly different from the other three Vedas, is a rich source parallel to the Vedic traditions of the Rig, Sam, and Yajur Vedas, containing detailed descriptions of various kinds of magical rituals for different results ranging from punishing enemies, to acquisition of wealth, health, long life, or a good harvest.
Click to expand...

I didn't know that. So the people who do Seyonces and stuff got all their ideas from Christianity, lol. I knew that Christianity got it's fear of Vampires from the Roma/Gypsys, but I didn't know that later Spiritualism (American Gypsyness) came back out of Christianity, lol.
 
KLITE said:
In the 5th and 6th centuries, the principles of yin-yang and the Five Elements were transmitted to Japan from China along with Buddhism and Confucianism. Yin-yang and the Five Elements, as well as the divisions of learning to which they were linked – astronomy, calendar-making, the reckoning of time, divination, and studies based on observation of nature – were amalgamated into fortune telling. This process of judging auspicious or harmful signs present in the natural world was accepted into Japanese society as a technique for predicting good or bad fortune in the human world. Such techniques were known mostly by Buddhist monks from mainland Asia who were knowledgeable in reading and writing Chinese. Over time demand from members of the imperial court who believed that onmyōdō divination would be helpful in decision-making made it necessary for the laity to perform the art, and onmyōji began to appear around the middle of the 7th century.
With the implementation of the ritsuryo system law codes in the 7th and 8th centuries, yin-yang techniques were put under the jurisdiction of the Bureau of Onmyō (陰陽寮 Onmyō-ryō?) in the Nakatsukasa-shō of the Imperial bureaucracy. The Bureau of Onmyō was responsible for overseeing the divinations of Onmyōdō, astrological observations, and the creation of calendars. Also, by law the Buddhist clergy was forbidden to practice astrology and fortune-telling; hence, government-controlled onmyōji came to monopolize the practice.
From the Heian period onward, as the ritsuryo system relaxed and the Fujiwara family rose to power, the society of the Imperial court took on a more formal shape, and adherence to rituals to placate the souls of the dead (御霊信仰 Goryō Shinkō?) to combat the creation of vengeful ghosts (怨霊 onryō?) burgeoned. Because onmyōji displayed methods that were believed to avert disasters with their skills of divination and magic, the practice afforded onmyōji influence over the personal lives of the Emperor and the nobility of the court. Consequently, popular awareness of onmyōdō gradually spread from court society to Japanese society as a whole, strengthening its development into a characteristically Japanese art.
Onmyōdō merged with other beliefs and occultism, and evolved from imported Chinese thought into a syncretism found only in Japan. Japanese onmyōdō took in elements from Taoism (道教?), which was transmitted to Japan at the same time asonmyōdō, including magical elements such as katatagae, monoimi, henbai, and ceremonies to Taoistic gods such as theTaizan Fukunsai. Elements of feng shui and the medical art of jukondō were incorporated as well, and as onmyōdō and Japanese Shinto mutually influenced each other, onmyōdō grew more distinctive. From the end of the 8th century onward, it was influenced by the magical elements of esoteric Buddhism and the Indian-derived astrology (Sukuyōdō) that were transmitted with it.
During the Heian period the nobility organized their lives around practices recommended by onmyōji. The practice of "lucky and unlucky directions" provides an example. Depending on the season, time of day, and other circumstances, a particular direction might be bad luck for an individual. If one's house was located in that direction, such an individual was advised not to go back directly to his house but had to "change direction" (katatagae), by going in a different direction and lodging there. Such a person would not dare to go in the forbidden direction, but stayed where they were, even if that resulted in absence from the court, or passing up invitations from influential people.
In the 10th century Kamo no Tadayuki and his son Kamo no Yasunori made great advancements in onmyōdō, astronomy and calendar science, and from among their students emerged Abe no Seimei, who displayed superior skills in the divining arts of onmyōdō, by which he gained an uncommon amount of trust from the court society. Tadayuki and Yasunori passed on their skills in astronomy to Seimei while their advances in calendar-making went to Yasunori's son. From the end of the Heian period into the Middle Ages, astronomy and calendar science were completely subsumed into onmyōdō, and the Abe and Kamo families came to dominate the art.
Click to expand...

Are you writing this yourself or no?
 
The Hermetic/Cabalist magic which was created by Giovanni Pico della Mirandola and Marsilio Ficino was made popular in northern Europe, most notably England, by Heinrich Cornelius Agrippa's De occulta philosophia libra tres. Agrippa had revolutionary ideas about magical theory and procedure that were widely circulated in the Renaissance among those who sought out knowledge of occult philosophy. "Agrippa himself was famous as a scholar, physician jurist, and astrologer, but throughout his life he was continually persecuted as a heretic. His problems stemmed not only from his reputation as a conjurer, but also from his vehement criticism of the vices of the ruling classes and of the most respected intellectual and religious authorities." While some scholars and students viewed Agrippa as a source of intellectual inspiration, to many others, his practices dubious and his beliefs serious. The transitive side of magic is explored in Agrippa's De occulta philosophia, and at times it is vulgarized. Yet in Pico and Ficino we never lose sight of magic's solemn religious purposes: the magician explores the secrets of nature so as to arouse wonder at the works of God and to inspire a more ardent worship and love of the Creator. "Considerable space is devoted to examples of evil sorcery in De occulta philosophia, and one might easily come away from the treatise with the impression that Agrippa found witchcraft as intriguing as benevolent magic"
Since the field of esotericism is not a single tradition but a vast array of often unrelated figures and movements, there is no single historical thread underlying them all. The developments that one might wish to emphasize in drawing up a history of esotericism furthermore depends on whether esotericism in the dictionary (non-scholarly) or the scholarly sense is intended.
Several historically attested religions emphasize secret or hidden knowledge, and are thus esoteric in the dictionary sense, without necessarily being esoteric movements in the scholarly sense of the word. Thus, the Roman Empire had severalmystery religions which emphasized initiation. Some saw Christianity, with its ritual of baptism, as a mystery religion. None of these are "esoteric" in the scholarly sense. The terms "Gnosticism" and "Gnosis" refer to a family of religious movements which claimed to possess secret knowledge (gnosis). Another important movement from the ancient world was Hermeticismor Hermetism. Both of these are often seen as precursors to esoteric movements in the scholarly sense of the word.
Non-Western traditions can also display the characteristics of esoteric movements. The Ismaili Muslims also stress a distinction between the inner and the outer. It is believed that spiritual salvation is attained by receiving the "Nur" (light)through the "esoteric", that is, spiritual search for enlightenment. Ismaili Islam also has some of the characteristics associated with esotericism as defined by Faivre, e.g. the belief in an intermediate spiritual sphere mediating between humans and the divine. Esoteric movements in Buddhism, which fall under the general category of Vajrayana Buddhism, employ esoteric training into Buddha's teachings, through use of symbols, mantra and hand-gestures, or mudra. Initiation rituals are typically given to students as they progress along these paths, and care is taken not to discuss specific rituals to those lacking the right empowerment.
In order to distinguish esoteric currents based primarily on sources from late Antiquity and the European Middle Ages, from e.g. Islamic or Jewish currents with similar features, the more precise term "Western esotericism" is often employed.
Western esoteric movements in the scholarly sense thus have roots in Antiquity and the Middle Ages. A major phase in the development of Western esotericism begins in the Renaissance, partly as the result of various attempts to revive such earlier movements. During the Italian Renaissance, for example, translators such as Ficino and Pico della Mirandola turned their attention to the classical literature of Neoplatonism, and what was thought to be the pre-Mosaic tradition ofHermeticism. Other pursuits of Antiquity that entered into the mix of esoteric speculation were astrology and alchemy. Beside such revived currents from late Antiquity, a second major source of esoteric speculation is the Kabbalah, which was lifted out of its Jewish context and adapted to a Christian framework by people such as Johannes Reuchlin. Outside the Italian Renaissance, yet another major current of esotericism was initiated by Paracelsus, who combined alchemical and astrological themes (among others) into a complex body of doctrines.
In the early 17th century, esotericism is represented by currents such as Christian theosophy and Rosicrucianism. A century later, esoteric ideas entered various strands of Freemasonry. Later in the 18th century, as well as in the early 19th century, the diffuse movement known as Mesmerism became a major expression of esotericism. In the 19th century, esotericism is also represented by certain aspects of the philosophy, literature and science associated with Romanticism, by spiritualism, and by a notable French wave of occultism.
The major exponent of esotericism in the latter part of the 19th century is the Theosophy of H. P. Blavatsky, not to be confused with the Christian Theosophy mentioned above. In the 20th century, Theosophy was further developed by Annie Besant and Charles Webster Leadbeater, while people like Alice Bailey, Rudolf Steiner and many others, became the source for a whole range of post-theosophical movements such as The Summit Lighthouse. The post-theosophicalAnthroposophical movement is a synthesis of occultist, Christian and Neoplatonic ideas with Western esoteric concepts as formulated in the wake of Theosophy. Anthroposophy, which was founded by Rudolf Steiner in the early part of the 20th century, includes esoteric versions of education, agriculture, and medicine.
Yet another notable esoteric strain stems from the teachings of G. I. Gurdjieff and P. D. Ouspensky.
Theosophy is also considered a major influence on the many less institutionally organized varieties of esotericism inmetaphysical milieus, "Ascended Master Activities", and within the New Age.
Finally, it can be noted that Carl Gustav Jung can be seen as an exponent of esotericism: his writings concern esoteric subject matter such as alchemy, and rephrased the concept of correspondences in a modern, psychologizing terminology in his theory of synchronicity.
 
image.jpg
KLITE said:
In the 5th and 6th centuries, the principles of yin-yang and the Five Elements were transmitted to Japan from China along with Buddhism and Confucianism. Yin-yang and the Five Elements, as well as the divisions of learning to which they were linked – astronomy, calendar-making, the reckoning of time, divination, and studies based on observation of nature – were amalgamated into fortune telling.

yin-yang techniques
were put under the jurisdiction of the Bureau of Onmyō...
to combat the creation of vengeful ghosts...








Onmyōdō merged with other beliefs and occultism, and evolved from imported Chinese thought into a syncretism found only in Japan...























In the 10th century Kamo no Tadayuki and his son Kamo no Yasunori made great advancements in onmyōdō, astronomy and calendar science, and from among their students emerged Abe no Seimei, who displayed superior skills in the divining arts of onmyōdō, by which he gained an uncommon amount of trust from the court society. Tadayuki and Yasunori passed on their skills in astronomy to Seimei while their advances in calendar-making went to Yasunori's son. From the end of the Heian period into the Middle Ages, astronomy and calendar science were completely subsumed into onmyōdō, and the Abe and Kamo families came to dominate the art.
Click to expand...
 
Fin went off topic in a thread? Who would've thunk it?

I can't recall the names but there's a bunch more to the series.

I like the idea of a speaker for the dead.

I want one at my funeral. Someone to list my good and bad deeds, for all to judge for themselves. Not some religious ceremonial bullshit. Not the facade that funerals that I've been to have been.

But yeah, that book was deep. The piggies and the trees, the whole complex relationship between the piggies, the formics, and the humans.

I loved reading them, maybe I'll pull them out and enjoy them again after I'm done with The Stand.
 
a senile fungus said:
Fin went off topic in a thread? Who would've thunk it?

I can't recall the names but there's a bunch more to the series.

I like the idea of a speaker for the dead.

I want one at my funeral. Someone to list my good and bad deeds, for all to judge for themselves. Not some religious ceremonial bullshit. Not the facade that funerals that I've been to have been.

But yeah, that book was deep. The piggies and the trees, the whole complex relationship between the piggies, the formics, and the humans.

I loved reading them, maybe I'll pull them out and enjoy them again after I'm done with The Stand.
Click to expand...
I tried to watch the film of the stand, but it bored the shit out of me. I'm sure the book is better.

I only really get chance to do audio books rather than the paper version these days. Almost as good.
 
a senile fungus said:
Fin went off topic in a thread? Who would've thunk it?

I can't recall the names but there's a bunch more to the series.

I like the idea of a speaker for the dead.

I want one at my funeral. Someone to list my good and bad deeds, for all to judge for themselves. Not some religious ceremonial bullshit. Not the facade that funerals that I've been to have been.

But yeah, that book was deep. The piggies and the trees, the whole complex relationship between the piggies, the formics, and the humans.

I loved reading them, maybe I'll pull them out and enjoy them again after I'm done with The Stand.
Click to expand...
I want my ashes, when I die, to be dropped from a helicopter over Humboldt.
 
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