The SpiritWiki - User contributions [en-gb]

Great Deception

2023-01-08T19:21:00Z

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<blockquote class="definition">'''The Great Deception''' is the spiritual/political deception committed against the people of this planet by [[System Agents]] attempting to manage, shore up, and preserve [[The System]]. The great deception uses the [[Zoroastrian Frame]] to create a mindset that [[Disconnection|disconnects]] and damages children and adults with a view towards enabling and perpetually recreates their [[Regime of Accumulation]].</blockquote>

==Syncretic Terms==

[[Great Deception]] > {{#ask:[[Is a syncretic term::Great Deception]]}}

==Related LP Terms==

[[Great Deception]] > {{#ask:[[Is a related LP term::Great Deception]]}}

==Non-LP Related Terms==

[[Great Deception]] > {{#ask:[[Is a related term::Great Deception]]}}

==Notes==

[[System Agents]] use [[Symbol Factories]] and [[Ideological Institutions]] to execute the Great Deception.

This [https://www.youtube.com/watch?v=yVzVuwOQTNM&list=PLsPYCkCxjrQ05G1DhscDM0HRUM35r4HtI video series] and [https://www.academia.edu/24877676/Rocket_Scientists_Guide_to_Money_and_the_Economy this book] provides you with an overview of [[The System]].

The great deception is rooted in ancient Zoroastrian beliefs<ref>Sosteric. “From Zoroaster to Star Wars, Jesus to Marx: The Science and Technology of Mass Human Behaviour,” 2018. https://www.academia.edu/34504691.</ref> and propagated throughout the world in Western monotheistic religions and western popular culture.<ref>Sosteric. “Star Wars Is a Religion That Primes Us for War and Violence.” The Conversation, 2018. https://theconversation.com/star-wars-is-a-religion-that-primes-us-for-war-and-violence-89443.</ref>

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Archetypal Wrong Thought

2023-01-08T18:25:32Z

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==Related LP Terms==

[[Wrong Thought]] > {{#ask:[[Is a related LP term::Wrong Thought]]}}

==Non-LP Related Terms==

[[Wrong Thought]] > {{#ask:[[Is a related term::Wrong Thought]]}}

==Notes==

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Post template

2023-01-08T17:42:53Z

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==Syncretic Terms==

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==Related LP Terms==

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==Non-LP Related Terms==

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==Notes==

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Formation Archetype

2023-01-08T16:45:59Z

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[[File:Formation.jpg|center|250px|border|Triumph of Spirit Formation Archetype]]

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<blockquote class="definition">'''Formation''' is a [[New Energy]] [[Archetype]] in the [[Triumph of Spirit Archetype System]] (TOSAS). Formation represents the formative powers of [[Consciousness]], directing the [[Emanation of Creation]].</blockquote>

==TOSAS Archetypes==

[[Triumph of Spirit Archetype System]] > {{#ask:[[Is a::TOSAS Archetype]]}}

==Related LP Terms==

[[TOSAS]] > {{#ask:[[Is a related LP term::TOSAS]]}}

==Non-LP Related Terms==

[[TOSAS]] > {{#ask:[[Is a related term::TOSAS]]}}

==Notes==

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==Further Reading==

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Psychic Infection

2022-12-29T22:55:56Z

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<blockquote class="definition">A '''Psychic Infection'''is a cognitive or emotional infection that undermines the emotional and psychological integrity of the [[Bodily Ego]]. Psychic infections are caused by assault and neglect. Examples include low self-worth, low self-esteem, [[Learned Helplessness]], [[Depression]], [[Anger]], and [[Rage]].
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==Related LP Terms==

[[Psychic Sepsis]] > {{#ask:[[Is a related LP term::Psychic Sepsis]]}}

==Non-LP Related Terms==

[[Psychic Sepsis]] > {{#ask:[[Is a related LP term::Psychic Sepsis]]}}

==Notes==

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Attachments

2022-12-29T21:57:41Z

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<blockquote class=definition>'''Attachments''' are emotional bonds that connect individuals to each other. Attachments may be categorized into primary, secondary, and tertiary. '''Primary Attachments''' are attachments to parents and siblings. '''Secondary Attachments''' are attachments to friends. '''Tertiary Attachments''' are attachments to your job and the community at work. <ref>Sosteric, Mike, and Gina Ratkovic. Lightning Path Workbook Two - Healing. Vol. 2. Lightning Path Workbook Series. St. Albert, Alberta: Lightning Path Press, 2017. https://www.lightningpath.org/lp-workbooks/</ref></blockquote>

==Related LP Terms==

[[Attachments]] > {{#ask:[[Is a related LP term::Attachments]]}}

==Non-LP Related Terms==

[[Attachments]] > {{#ask:[[Is a related LP term::Attachments]]}}

==Notes==

Attachments can be classified into [[Active Atachment]]s, [[Broken Attachment]]s, and [[Inactive Attachment]]s
Destruction of attachments is a component of [[Toxic Socialization]]

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Ascension

2022-12-29T21:55:17Z

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'''Ascension''' refers to the ''process'' of union/merging between [[Bodily Ego]] and [[Spiritual Ego]] (or some other [[Monad|monadic]] location within the [[Fabric of Consciousness]],<ref>Sosteric. “Mysticism, Consciousness, Death.” Journal of Consciousness Exploration and Research 7, no. 11 (2016): 1099–1118.</ref> that is facilitated with persistent and consistent [[Connection Practice]].<ref>Sosteric. Rocket Scientists’ Guide to Authentic Spirituality. St. Albert, Alberta: Lightning Path Press, Unpublished Draft. https://press.lightningpath.org/product/rocket-scientists-guide-authentic-spirituality/.</ref>
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==Syncretic Terms==

[[Ascension]] > {{#ask:[[Is a syncretic term::Ascension]]}}

==Related Concepts==

{{#ask:[[Is a related LP term::Ascension]]}}

==LP Connection Framework Focus Points==

[[LP Connection Framework]] > {{#ask:[[Is an::LP Connection Framework Part]]}}

==Notes==

Ascension - The body's consciousness, the [[Bodily Ego]], "ascends" and merges with its own [[Highest Self]].

In Kabbalistic terms, ascension is described as the [[Descent to the Chariot]]. It could also be described, in cosmological terms, as the process of raising Malkuth (a.k.a. the Kingdom) back up to Kether (a.k.a. the Crown)

In Vedic terms connection with Highest Self is the meaning of the term yoga (union) and the goal of yogic practice.

In Christian terms, ascension/connection is described as

* baptism with the [[Holy Spirit]]. "I baptize you with water, but he will baptize you with the Holy Spirit." Mark 1: 8 or
* the descent of the Holy Spirit, "When all the people were being baptized, Jesus was baptized too. And as he was praying, heaven was opened 22 and the Holy Spirit descended on him in bodily form like a dove." Luke 3: 21-22.
* Paul speaks of his "ascension" connection as the destruction of "I" (i.e. little self" and dominance of "Christ" (i.e. Highest Self). "I have been crucified with Christ and I no longer live, but Christ lives in me. " (Galatians 3: 20).
* Union, Divine Union, Spiritual Marriage, Spiritual Bethrothal, etc.

The poem "I am/We Are" is a poem about the union between Bodily Ego and Spiritual Ego that occurs as a consequence of connection and ascension which occurs.<ref>Sosteric, Mike. I Am/We Are.” </ref>

The [[Dove Logo]] is a symbol of ascension/connection/descent of the Holy Spirit/Yoga/Union

Ascension results in a more aligned existence. A more aligned existence is something we strive for while connecting, but it is also the "fruit" of alignment, when alignment leads to connection. [https://www.biblegateway.com/passage/?search=Galatians+5%3A22-26&version=NIV Galatians 5: 22-26]

Sufism places a premium of ascension/ascent to union with God. In Sufism, ascension is often symbolized as a bird's flight to heaven, "who then settles on the celestial tree in paradise and consumes its fruit; he is then transformed with divine knowledge and engages in intimate conversations with God....Powerful visions of ascension were recorded by many other Sufis."<ref>Ernst, Carl W. The Shambhala Guide to Sufism. Boston: Shambhala Publications, 1997. https://amzn.to/2SoFmun. p. 48. </ref>

"...the highest aim of a spiritual teaching is communion with God...According to Sufism, this communion is not attained by bringing down God to man in the sense of incarnation, but by man rusing gradually towards God by spiritual progress and the purification of his life from all sensual desires and low motives."<ref>Ikbal, Ali Shah. Islamic Sufism. Tractus Books, 2000. p. 54</ref>

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Declaration of Self

2022-12-29T21:25:12Z

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<blockquote class="definition">A '''Declaration of Self''' is a thought statement made by a newly instantiated as it realizes it is a separate and independent [[Ego]]
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==Related LP Terms==

[[Declaration of Self]] > {{#ask:[[Is a related LP term::Declaration of Self]]}}

==Non-LP Related Terms==

[[Declaration of Self]] > {{#ask:[[Is a related LP term::Declaration of Self]]}}

==Notes==

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Hand of God

2022-12-29T21:13:13Z

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<blockquote class="definition">The '''Eye of God Chakra''', more commonly known as the '''Third Eye''' or '''Ajna''' chakra, is one of the seven main [[Energetic Conduit|energetic conduits]] (i.e. [[Chakras]]) of the [[Energy System]] of the [[Physical Unit]]. Energies from the Eye of God chakra (Third Eye/Ajna) are chakra associated with the sensory apparatus of your [[Physical Unit]]. Energies from the third eye chakra go towards the development and support of your body's many senses, including the gross senses of sight, hearing, touch, smell, and taste, and more subtle senses, like telepathy, clairvoyance, psychometry, and so on.
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==Related LP Terms==

[[Chakras]] > {{#ask:[[Is a related LP term::Chakras]]}}

==Non-LP Related Terms==

[[Chakras]] > {{#ask:[[Is a related LP term::Chakras]]}}

==List of the body's seven main Chakras==

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==Notes==

'''Visualization/reactivation''': To "open" your third eye, simply visualize energy flowing into your body and out into the world around you from a point in the middle of your forehead. Visualize that energy flowing into your body where it cascades through your neural network in warm and scintillating colours. Visualize it blasting out into the world around you and bringing awareness of all the important aspects of your reality.

'''In world religions'''

Aboriginal [[Karadji]] are encouraged to develop their [[Inner Eye]] or "powers of spiritual discernment" to the point where they can diagnose illness, see at a distance, make a [[Connection]] to "the spirit-realm and its inhabitants" (the [[Rai]]) and so on.<ref>Cowan, James. “Wild Stones: Spiritual Discipline and Psychic Power Among Aboriginal Clever Men” 17, no. 1 & 2 (1985).</ref>

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Level of Consciousness

2022-12-29T20:44:44Z

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<blockquote class="definition">The phrase '''Levels of Consciousness''' refers to different phenomenological experiences of [[Consciousness]], as experienced by a [[Physical Unit]]. "Higher states" of Consciousness are associated with stronger and more permanent connection, while lower states are associated with disconnection and sleep.</blockquote>

==Related LP Terms==

[[Level of Consciousness]] > {{#ask:[[Is a related LP term::Level of Consciousness]]}}

== Non-LP Related Terms===

[[Level of Consciousness]] > {{#ask:[[Is a related LP term::Level of Consciousness]]}}

==Typologies of Consciousness==

[[Typologies of Consciousness]] > {{#ask:[[Is a typology of::Consciousness]]}}

==Notes==

===The Upanishads===

<blockquote>The Upanishads delineate three ordinary states of consciousness: waking, dreaming, and dreamless sleep. Each is real, but each has a higher order of reality. For beyond these three, the Upanishads say, is the unitive state, called simply “the fourth”: ''turiya''.[fn]MacPhail, Jean C. “A History of Consciousness in Vedanta: Footprints of the Atman,” 2022. https://www.academia.edu/83411689.[/fn] Entering this state is similar to waking up out of dream sleep: the individual passes from a lower level of reality to a higher one.

The sages called the dream of waking life - the dream of separate, merely physical existence – by a suggestive name, maya. In general use the word meant a kind of magic, the power of a god or sorcerer to make a thing appear to be something else. In the Gita, maya becomes the creative power of the Godhead, the primal creative energy that makes unity appear as the world of innumerable separate things with “name and form.”<ref>Easwaran, Eknath, trans. The Upanishads: Introduced and Translated by Eknath Easwaran. Berkeley, California: Nilgiri Press, 1987. p. 28.</ref></blockquote>

===Scheme One===

Presence of a connection

[[Connected Consciousness]]

[[Disconnected Consciousness]] (low CQ connection, inattention to reality, guilt, shame, self, other directed hatred, isolation even in groups, addictions, anxieties, existential anxieties, lack of compassion,

[[Pathological Consciousness]] (almost total disconnection)

==Scheme Two==

By CQ (0 to 100) at any given moment.
Average daily CQ

==Scheme Three==

[[Christ Consciousness]] / [[Krishna Consciousness]], [[God Consciousness]]

[[Normal Consciousness]] [[Christ Consciousness|Christ]] / [[Krishna Consciousness|Krishna]] Consciousness

[[God Consciousness]]

[[Unadulterated Consciousness]]

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Old Energy

2022-12-29T16:16:22Z

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'''Old Energy''' is LP term that refers to energy that is imbalanced, with a prevalence of [[force|forceful]], violent, hierarchical, dominating, exclusionary, elitist, and [[Psychopath|psychopathic]] qualities. Old energy is generated when [[Consciousness]] is filtered through [[Old Energy Archetypes]] in the mind.
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==Related LP Terms==

[[Old Energy]] > {{#ask:[[Is a related LP term::Old Energy]]}}

==Non-LP Related Terms==

[[Old Energy]] > {{#ask:[[Is a related term::Old Energy]]}}

==Notes==

Old energy is being gradually replaced with [[New Energy]]. As [[New Energy Archetypes]] are developed, and as these penetrate into and finally replace [[Old Energy Archetypes]] in the [[Mass Consciousness]] of the planet, old energy will dissipate and disappear.

The [[TOSAS]] is a new energy archetype system

As Old Energy Archetypes are replaced with New Energy Archetypes, the "structural integrity" of all manifestations based in old energy (including the human [[Physical Unit]](!) will compromise and collapse. This collapse will accelerate dramatically, and with considerable global visibility, post-2020.

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Transformation

2022-12-20T04:27:49Z

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'''Transformation''' is a sudden and relatively permanent change of perception and behaviour, caused by an individual's [[Connection Experience]]. When transformation occurs, an individual experiences significant "forward movement" towards a healthier [[Physical Unit]], and stronger and more persistent [[Connection]].
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==Syncretic Terms==

[[Transformation]] > {{#ask:[[Is a syncretic term::Transformation]]}}

==Notes==

Karl Hanes reports an individual who experiences a "sudden change in behaviour and perception" and a "new level of consciousness."<ref>Hanes, Karl. “Unusual Phenomena Associated With a Transcendent Human Experience: A Case Study.” The Journal of Transpersonal Psychology 44, no. 1 (2012): 33.</ref>

Transformation may be the direct result of a dramatic, intense, but often short-lived, [[Connection Event]]. Transformation is driven by an [[Awakening]] or [[Initiation]] both of which may include personal insight, political insight, spiritual insight (nature of Self, relationship to God, etc.), and other "revelations" that lead to a significant shift in the way an individual sees, and exists in, the world.

Transformation may also occur more gently, as a long term consequence of [[Connection Practice]]. As Parish notes, "With every step of your journey, you will be changed. As you look for answers, ideas, clarification, and validation, not only will you learn more about the places you visit, but you will gain greater awareness of yourself. From each stage in the process, from deciding where to go to what you will look for, you will gain greater self-understanding. It's an unavoidable result of your journey.<ref>Parish, Bobbi. Create Your Personal Sacred Text: Develop and Celebrate Your Spiritual Life. Harmony, 1999. p. 18-19 https://amzn.to/2I4zRi7.</ref>

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==Footnotes==

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Pleasure Principle

2022-12-19T17:28:43Z

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The '''Pleasure Principle''' is a [[Survival Algorithm]] of the [[Physical Unit]], specifically the [[Bodily Ego]]. The Pleasure Principle, first identified by [[Sigmund Freud]]), is the instinctual seeking of pleasure and avoidance of pain. </blockquote>

==Related LP Terms==

[[Survival Algorithm]] > {{#ask:[[Is a related term::Survival Algorithm]]}}

==Non-LP Related Terms==

[[Survival Algorithm]] > {{#ask:[[Is a related term::Survival Algorithm]]}}

[[Bodily Ego]] > {{#ask:[[Is a related term::Bodily Ego]]}}

==Notes==

The Pleasure Principle is a powerful [[Driving Tendency]] designed and implemented to ensure the Physical Unit always seeks conditions conducive to [[Development]]. Other aspects of the Physical Unit were designed in support of this drive. [[Defense Mechanisms]] have evolved, and are invoked in situations of pain, to help the [[Physical Unit]] avoid and escape emotional, psychological, physical, and spiritual pain.

Note that salutatory driving tendencies may be subverted by [[Conditioning]] and/or [[Ideology]]. Unless the Physical Unit is under severe threat or attack, the Bodily Ego will typically use thought to guide action. The Pleasure Principle may be thus circumvented by ideological statements, like "what doesn't kill you makes you stronger," that suggest pain is salutatory. In situations where ideology has corrupted basic common sense, damage to the physical unit may occur, damage may accumulate, and [[Pathology]] may be the short, and certainly will be the long term, result.

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Treatise on the Emanations on the Left

2022-12-19T16:53:09Z

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The '''Treatise on the Emanations on the Left''', written by Rabbi Isaac ha-Cohen of Castille in 1265, is the Jewish/Kabbalistic entry point of the elite Zoroastrian archetypes.</==Related LP Terms==

[[Kabbalah]] > {{#ask:[[Is a related term::Kabbalah]]}}

==Non-LP Related Terms==

[[Kabbalah]] > {{#ask:[[Is a related term::Kabbalah]]}}

==Notes==

"The formulation of the powers of evil as an independent enemy of the divine, and the description of human life as being conducted in a dualistic universe in which evil and good are in constant struggle, is the contribution of the kabbalah to Jewish worldview. There are some indications of an intensified conception of evil in the [[Book Bahir]] and in the works of the early kabbalists in Provence, but the first kabbalistic dualistic system was presented in a brief treatise written by Rabbi Isaac ben Jacob ha-Cohen, entitled ''Treatise on the Emanations on the Left''. This treatise, written in Castile about 1265, describes a parallel system of seven divine evil powers, the first of which is called Samael and the seventh, feminine one is called Lilith. While both of these figures have a long history in Jewish writings before Rabbi Isaac, it seems that he was the first to bring them together and present them as a divine couple, parallel to God and the shekhinah, who rule over a diverse structure of evil demons, who struggle for dominion in the universe against the powers of goodness, the emanations on the right....'''He claimed to have used various ancient sources and traditions, but it seems that they are fictional ones, invented by him to give an aura of authority to his novel worldview.''' He used older sources, including the writings of Rabbi Eleazar of Worms, '''but changed their meaning and inserted his dualistic views into them'''...Unlike Rabbi Ezra of Girona, he did not find the root of evil’s existence in the events in the Garden of Eden and human sin. Evil evolved from the third sefirah, binah, as a distorted side effect of the process of emanation. It continues throughout the history of the world, and will come to an end in the final, apocalyptic struggle between Samael and the messiah. The last pages of this treatise are dedicated to a detailed description of the final battles between angels and demons, and the ultimate triumph of the messiah. Thus, this treatise is the first presentation of a dualistic concept of the cosmos in kabbalistic literature, and at the same time it is the first to describe messianic redemption in terms of the kabbalistic worldview. Earlier kabbalists hardly paid any attention to the subjects of messianism and redemption; only in Rabbi Isaac’s treatise do we find the first integration of kabbalah and messianism, a phenomenon that later became central to the kabbalah and a main characteristic of its teachings."<ref>Dan, Joseph. Kabbalah: A Very Short Introduction. Oxford: Oxford University Press, 2006. (Kindle Locations 770-784). Emphasis added</ref>

This dualistic conception mostly ignored until it was written into the Zohar by Rabbi Moses de Leon, and later published by Gershom Scholem in the 1920s and 1930s. This corruption (?) later became an important and central idea in kabbalah. <ref>Dan, Joseph. Kabbalah: A Very Short Introduction. Oxford: Oxford University Press, 2006. (Kindle Locations 770-784). Emphasis added</ref>

An interesting research question is whether or not Rabbi Isaac may have been a member of a secret fraternal brotherhood.

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Zenith Experience

2022-12-19T15:49:39Z

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<blockquote class="definition">
A '''Zenith Experience''' is any positively felt [[Connection Experience]].<ref>{{LPBOOK1}}</ref> <ref>{{LPBOOK2}}</ref><ref>{{LPBOOK3}}</ref> A zenith experience may range in power from minor nature and peak experiences through to full-blown visionary revelation. The opposite of a zenith experience is a [[Nadir Experience]].
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==Syncretic Terms==

[[Zenith Experience]] > {{#ask:[[Is a syncretic term::Zenith Experience]]}}

==Related Terms==

[[Zenith Experience]] > {{#ask:[[Is a related term::Zenith Experience]]}}

==List of [[LP]] Connection Experience Types==

[[Connection Experiences]] > {{#ask:[[Is a::Connection Experience Type]]}}

==Notes==

Zenith experiences are pleasant moments of unity, oneness, peace, bliss, enlightenment, [[realization]], etc., caused when [[Consciousness]] descends into a [[Physical Unit]] that is healthy, prepared, and embedded in a supportive milieu (Sosteric, SA1).

A zenith experience may occur spontaneously as is the case, for example, when somebody is walking through the forest and they suddenly experience feelings of unity or oneness), or it can be induced, as for example when the [[Bodily Ego]] is intentionally suppressed through meditational practices (e.g. [[Transcendental Meditation]]) or nutritional supplementation (i.e. ingestion of [[Connection Supplements]].)

A Zenith experience is the opposite of a [[Nadir Experience]].

Zenith experiences may be distinguished along a ''continuum of duration and intensity''. The following is a tentative ordering from least to most intense.

* [[Glimpse]]
* [[Peak Experience]]
* [[Revelation]]
* [[Vision]]
* [[Union]]

Salzman<ref>Salzman, L. “The Psychology of Regressive Religious Conversion.” Journal of Pastoral Care 8 (1954): 61–75.</ref> distinguishes between progressive or regressive connection experiences. "The former is characterized by honesty, humility, tolerance, and generosity, whereas the latter is characterized by rigidity of belief, zealous proselytizing, intolerance or hatred of infidels, and propensity for aggression and martyrdom.<ref>White, William L. “Transformational Change: A Historical Review.” Journal of Clinical Psychology 60, no. 5 (May 2004): 465.</ref>

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[[Is a related term::Positive Affect| ]]
[[Is a related LP term::Euphoria| ]]
[[Is a related LP term::Nadir Experience| ]]
[[Is a related LP term::Bliss| ]]
[[Is a related term::Awakening| ]]
[[Is a::Connection Experience Type| ]]
[[Is a related term::Alignment| ]]
[[Is a related term::Activation| ]]
[[Is a related term::Ascension| ]]
[[Is a related term::Plateau Experience| ]]

Srutis

2022-12-19T09:18:06Z

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<blockquote class="definition">The '''Srutis''' (a.k.a.the '''Vedas''') are the core Hindu scriptures. These are seen to be "direct intuitional revelations."<ref>Sivananda, Sri Swami. ''All About Hinduism.'' Uttar Pradesh, Himalayas, India: Divine Life Trust, 1999</ref>
</blockquote>

==Hindu Scriptures==

[[Hindu Scriptures]] > {{#ask:[[Is a::Hindu Scripture]]}}

==Related Terms==

[[Sanatana Dharma]] > {{#ask:[[Is a term::Sanatana Dharma]]}}

==Notes==

"The term Veda comes from the root Vid, to know. The word Veda means knowledge. When it is applied to scripture, it signifies a book of knowledge. The Vedas are the foundational scriptures of the Hindus. The Veda is the source of the other five sets of scriptures, why, even of the secular and the materialistic. The Veda is the storehouse of Indian wisdom and is a memorable glory which man can never forget till eternity."<ref>Sivananda, Sri Swami. ''All About Hinduism.'' Uttar Pradesh, Himalayas, India: Divine Life Trust, 1999</ref>

"The Vedas represent the spiritual experiences of the Rishis of yore. The Rishi is only a medium or an agent to transmit to people the intuitional experiences which he received. The truths of the Vedas are revelations."<ref>Sivananda, Sri Swami. ''All About Hinduism.'' Uttar Pradesh, Himalayas, India: Divine Life Trust, 1999</ref>

"The Veda is divided into four great books: the Rig-Veda, the Yajur-Veda, the Sama-Veda and the Atharva-Veda. The Yajur-Veda is again divided into two parts, the Sukla and the Krishna. The Krishna or the Taittiriya is the older book and the Sukla or the Vajasaneya is a later revelation to sage Yajnavalkya from the resplendent Sun-God."<ref>Sivananda, Sri Swami. ''All About Hinduism.'' Uttar Pradesh, Himalayas, India: Divine Life Trust, 1999</ref>

[[category:terms]]
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[[Is a related term::Sanatana Dharma| ]]
[[Is a::Hindu Scripture| ]]

Kaneh Bosm

2022-12-19T08:49:36Z

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<blockquote class="quotations">
Kaneh Bosm is a biblical term for Cannabis, or some preparation that included Cannabis. Cannabis is, of course, a low power [[Connection Supplement]].
</blockquote>

==Notes==

<blockquote>...the most convincing evidence for cannabis in the Bible comes via the Polish Anthropologist Sula Benet’s etymological investigations into the Hebrew word “kaneh bosm.” In her essays “Tracing One Word Through Different Languages” (1936) and “Early Diffusions and Folk Uses of Hemp” (1975), Benet demonstrated that the Hebrew terms “kaneh” and “kaneh bosm” (also translated “qaneh,” and “qaneh bosm”) identified cannabis, by tracing the modern.<ref>Bennett, Chris. [https://www.amazon.com/gp/product/1634241657/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=1634241657&linkCode=as2&tag=lightningpa02-20&linkId=261b1d81d733c46026c715d26dfa0e83 Liber 420: Cannabis, Magickal Herbs and the Occult] (p. 30). Trine Day. Kindle Edition. </ref></blockquote>

==Footnotes==

<references />

[[category:terms]]
[[Is a syncretic term:Cannabis| ]]

[[Is a::Connection Supplement| ]]

Hypnotism

2022-12-19T08:28:18Z

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<blockquote class="definition">
</blockquote>

==List of Connection Practices==

[[Connection Practice]] > {{#ask:[[Is a::Connection Practice]]}}

==Notes==

Ronald Havens describes a procedure for using hypnotism to induce [[Cosmic Consciousness]] <ref>Havens, R. A. “Approaching Cosmic Consciousness via Hypnosis.” Journal of Humanistic Psychology 22, no. 1 (1982): 105–16.</ref>

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[[Is a::Connection Practice| ]]
[[Is a::Connection Technique| ]]

Heaven

2022-12-19T07:52:48Z

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<blockquote class="definition">
'''Heaven''' is the Christian term for a utopian state/place of existence achieved when humans are fully [[Connection|connected]] and [[Consciousness]] "expands" fully into the human body.
</blockquote>

==Syncretic Terms==

[[Divine World Order]] > {{#ask: [[Is a syncretic term::Divine World Order]]}}

==Further Reading==

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Brahmacharya

2022-12-19T07:11:02Z

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<blockquote class="definition">Brahmacharya (ब्रह्मचर्य), literally conduct consistent with [[Brahman]], is a [[Vedanta]] term synonomous with [[Alignment]]
</blockquote>

==Syncretic Terms==

[[Alignment]] > {{#ask:[[Is a syncretic term::Alignment]]}}

==Notes==

charya (चर्य) means activity, conduct, behavior

[[Brahman]] (ब्रह्मन्) is syncretic with [[god with a little "g"]], or the original monadic spark, intensified from [[UC]]. May also refer to someone who has knowledge/experience of [[The Unfolding]] and it source.

In traditional systems, celibacy is often a requirement, though this probably has to do less with the defileing aspects of sex as it does to the responsibility and time commitment that comes when you sire many children. Celibacy means no children means lots of time to engage in [[Connection Practice]].

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[[Is a syncretic term::Alignment | ]]

Evil

2022-12-19T07:07:38Z

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<h1 class="customtitle">{{FULLPAGENAME}}</h1>
<blockquote class="definition">The word '''Evil''' is a syncretic and often misunderstood term for "[[Disjuncture]]."
</blockquote>

==Related Terms==

[[Disjuncture]] > {{#ask: [[Is a related term::Disjuncture]]}}

==Syncretic Terms==

[[Disjuncture]] > {{#ask: [[Is a syncretic term::Disjuncture]]}}

==Notes==

In the popular mind, evil is often associated with a cosmic level, existential force or personified bad dude. These beliefs emerged relatively recently, specifically in the teachings of Zoroaster who is the first person to postulate a cosmic level evil force.<ref>Boyce, Mary. ''A History of Zoroastrianism: Volume One The Early Period''. New York: E. J. Brill, 1996. Also, ———. ''Zoroastrians: Their Religious Beliefs and Practices''. Routledge, 2001. Messadie, Gerald. ''A History of the Devil''. New York: Kodansha, 1996.Wach, Joachim. ''Sociology of Religion''. Routledge Library Editions, Volume 16. New York: Routledge, 2019. </ref> Prior to this, notions of cosmic evil did not exist. Those that did were typically personifications of chaotic and hard to control natural forces, or projections of hostile social situations. <blockquote>
“."the pagan Iranians, like the Indians of old, felt their world to be inhabited by innumerable lesser spirits, some kindly but many malignant. Some of these evil powers sought to enter a man's body and harm him directly. Others lurked about his homestead and fields, ready to make him stumble and fall, or to harm his cattle or blight his crops; and beyond, the untamed forest and plain were full of menace. 1 Evil threatened everywhere, but could be warded off by proper precautions, such as banning formulas or propitiatory gifts; and some men were held to have acquired power over these dark forces, to compel them to serve their own ends” <ref>Boyce, Mary. ''A History of Zoroastrianism: Volume One The Early Period''. New York: E. J. Brill, 1996. p. 85.</ref> </blockquote>

'''Sufism''': Rumi takes a relativist position on evil, suggesting that in certain cases an evil act may be good, and vica versa. "The snake's poison is life for the snake, but death in relation to man. Creatures of water see the ocean as a garden, creatures of earth see it as death and torment. <ref>Chittick, William C., and Rumi. ''The Sufi Path of Love: The Spiritual Teachings of Rumi''. Rumi SUNY Series in Islam. New York: SUNY Press, 1983. (M IV 65-69)</ref>" "The benefit and harm of each depends upon the situation. For this reason knowledge is necessary and useful. <ref>Ibid. (M VI 2597-99). </ref> Also that one needs evil to manifest and appreciate the good. Rumi appears to go through considerable distortions in an attempt to bring logic to the question of evil.

'''Maslow -''' evil as the result of unmet needs "As far as I know we just don’t have any intrinsic instincts for evil. If you think in terms of the basic needs; instincts, at least at the outset, are all good’-or perhaps we should be technical about it and call them ’pre-moral,’ neither good nor evil. We do know, however, that out of the search for fulfillment of a basic need-take love in the child for example-can come evil. The child, wanting his mother’s exclusive love, may bash his little brother over the head in hopes of getting more of it. What we call evil or pathological may certainly arise from, or replace, something good. Another example is the little squabbles among children; all the fighting they do about who should do what, about dividing up the chores, ultimately can be seen as a distorted expression of a very powerful need for fairness and justice."<ref>Abraham H. Maslow, “Eupsychia—The Good Society,” ''Journal of Humanistic Psychology'' 1, no. 2 (1961): 1. p. 8</ref>

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[[Is used by::Emanuel Swedenborg| ]]
[[Is a related term::Disjuncture| ]]

Huron

2022-12-19T07:05:15Z

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<blockquote class="definition">The Wyandot are an Iroquoian-speaking peoples who emerged in North America. The Wyandot (Huron) are initially believed to have settled around the St. Lawrence Valley, then based around the Northern areas near Lake Ontario. The Wendat were a horticultural people (mainly farmers who supplemented their diets with hunting and fishing, they also gathered berries and vegetables).
</blockquote>

==Related LP Terms==

[[Huron]] > {{#ask:[[Is a related LP term::Huron]]}}

==Non-LP Related Terms==

[[Huron]] > {{#ask:[[Is a related term::Huron]]}}

==Indigenous Spiritualities==

[[Indigenous Spiritualities]] > {{#ask:[[Is an::Indigenous Spirituality]]}}

==Notes==
<blockquote>The gods of the Wyandots were those of the Iroquois and the Hurons, but they were stamped with a strong Wyandot individuality, and in many respects differed in attributes from those of the nations named. The Wyandot was more Iroquois than he was Huron-Iroquois, and he was but little different from the Seneca. It need surprise no one if it is finally determined that the Wyandots were the oldest of the Iroquoian family. Their mythology makes clear some things left in uncertainty and obscurity by that of other tribes of the family. There are some things in it that are not found in the myths of any of the other tribes. Their myths, too, are clearer cut, more definite, and, I believe, more beautiful in form, than those of other tribes. <ref>Connelley, William Elsey. ''Wyandot Folk-Lore''. Topeka, Kansas: Crane & Company, 1900. <nowiki>https://archive.org/details/wyandotfolklore01conngoog</nowiki>. p. 36.</ref></blockquote>"It is certain that no single "Supreme Ruler," or "Creator of the Universe," or of even the world, was believed in or conceived of by the ancient Wyandots. What is here said of God as a Wyandot concept applies with equal force to the Devil of the white man."<ref>Connelley, William E. “Notes on the Folk-Lore of the Wyandots. I. Religion.” ''The Journal of American Folklore'' 12, no. 45 (1899): 116–25. <nowiki>https://doi.org/10.2307/533785</nowiki>. p. 117.</ref>

The Huron do not worship spiritual beings, even the very important ones who created the Island (North America). They do hold them in high respect, however.<ref>Barbeau, C. M. “Supernatural Beings of the Huron and Wyandot.” ''American Anthropologist'' 16, no. 2 (1914): 288–313. </ref>

There are important distinctions between Wyandot and Iroquois lore.<ref>Barbeau, C. M. “Supernatural Beings of the Huron and Wyandot.” ''American Anthropologist'' 16, no. 2 (1914): 288–313. </ref>

"...the Wyandot conceptions are the originals from which were derived the ideas of the Hurons and other Iroquoian peoples." <ref>Connelley, William Elsey. ''Wyandot Folk-Lore''. Topeka, Kansas: Crane & Company, 1900. <nowiki>https://archive.org/details/wyandotfolklore01conngoog</nowiki>. p. 39.</ref>

Before European contact, Huron lore was transmitted word of mouth, by authoritative male elders.<ref>Barbeau, Marius. ''Huron and Wyandot Mythology, with an Appendix Containing Earlier Published Records''. Ottawa: Government Printing Bureau, 1915. <nowiki>https://archive.org/details/huronwyandotmyth00barb</nowiki>.</ref>

Huron/Wyandot mythologies part of a larger mythological fabric common among North American Indigenous groups. "With regard to the subject-matter, it is safe to say that most of the fundamental or even accessory themes and episodes in the Huron-Wyandot mythology, with the exception of some of their traditions, belong to many other American mythologies as well."<ref>Barbeau, Marius. ''Huron and Wyandot Mythology, with an Appendix Containing Earlier Published Records''. Ottawa: Government Printing Bureau, 1915. <nowiki>https://archive.org/details/huronwyandotmyth00barb</nowiki>. p. 18.</ref><blockquote>The Iroquoian family has been supposed to possess little imagination, and a mythology deficient in beautiful conceptions. This opinion is the result, I believe, of an imperfect acquaintance with the folk-lore of this strong and bold people. The myths of the woman who fell from heaven, the creation of the great island, the birth of the twins, the enlargement of the great island and the peopling of it with man and animals, the destruction of these and their re-creation, the creation of the sun, moon, and stars, and many others, are but little inferior in their bold originality and beauty of conception to the Greek myths.<ref>Connelley, William E. “Notes on the Folk-Lore of the Wyandots. I. Religion.” ''The Journal of American Folklore'' 12, no. 45 (1899): 116–25. <nowiki>https://doi.org/10.2307/533785</nowiki>. p. 116.</ref></blockquote>

==Summary of Huron-Wyandot Mythology==

=== Cosmology ===
<blockquote>"In the beginning—so it is said in the cosmogony—there was nothing but an endless sea under the pristine sky-world. From among the semi-divine people dwelling in the sky an ill- fated woman fell into the lower water regions. Water-fowl rescued her; and human-like sea quadrupeds built an island for her on the Big Turtle's back out of some mud secured from the bottom of the sea. While the island was being enlarged into a continent, the Small Turtle was sent into the sky to create luminaries. She made the sun, the moon, and the stars out of lightning, and assigned them their course along various paths in the solid arched vault of the sky."<ref>Barbeau, Marius. ''Huron and Wyandot Mythology, with an Appendix Containing Earlier Published Records''. Ottawa: Government Printing Bureau, 1915. <nowiki>https://archive.org/details/huronwyandotmyth00barb</nowiki>. p. 7.</ref></blockquote>

=== Mythological Beings ===
<blockquote>The mythical beings of the Huron and Wyandot pantheon may conveniently be classified into three groups, namely: (i) The '''primeval deities''' and the races of giants and dwarfs of their cosmogonic myths about the origin of the world; (II) the less homogeneous group o'''f sky gods''' (Hamendiju, the Sun and the Moon, the Thunderers), also belonging to the religions of many foreign tribes, and accounted for in various ways by the Iroquois and Huron; (III) and the multiplicity of '''good and bad monsters-the uki'''-said to dwell everywhere and mingle with the Indian folks for their benefit or detriment.<ref>Barbeau, C. M. “Supernatural Beings of the Huron and Wyandot.” ''American Anthropologist'' 16, no. 2 (1914): 288–313. p. 288.</ref></blockquote>

==== Primeval Deities ====
'''Superhumans''' in the Sky-world before creation of "the Island" (North America) on <nowiki>''</nowiki>Big Turtle's back<nowiki>''</nowiki>.

===== The Chief Above the Sky =====
<blockquote>The first name in Wyandot mythology is Hooh-mah'-yoohh-wah"- neh'. It is very difficult (if, indeed, it is not quite impossible) to make, at this time, an accurate translation of this name. The best renderings are "Our Big Chief up there," or "Our Big Chief Above," or "He is our Big Chief that lives above the sky." But all these renderings may be more nearly the ideas of what he is than correct translations of his name. H'oh-mah'-yohh-wah"neh' ruled the world above the sky, and was the father of the Woman who fell from Heaven.<ref>Connelley, William E. “Notes on the Folk-Lore of the Wyandots. I. Religion.” ''The Journal of American Folklore'' 12, no. 45 (1899): 116–25. <nowiki>https://doi.org/10.2307/533785</nowiki>. p. 117.</ref>

'''A traditional, patriarchal god?''' Hamendiju (in Wyandot), or Hawenniyu (in Iroquois), is the chief deity of the modern Huron and Iroquois. His name may be translated literally "His-voice-is big or powerful," and it may be interpreted "He is a great chief." There seems to be little doubt that this is a name coined by the natives for the God of the white man; although some of the present-day informants readily accept that "the Great Spirit," Hamendiju, is one of their aboriginal deities.' In fact, the name of Hamendiju or Hawenniyu is, so far as we are aware, unknown in the narrations of earliest missionaries and explorers. When they mention the highest or most popular Huron or Iroquois divinity, their terms refer, in most cases quite evidently, to the Good One, as described in the cosmogonic myths, or to the Sun and to Areskwi.<ref>Barbeau, C. M. “Supernatural Beings of the Huron and Wyandot.” ''American Anthropologist'' 16, no. 2 (1914): 288–313. p. 301.</ref>

"This God and Goddess live like themselves, but with- out form, make feasts as they do, are lustful as they; in short, they imagine them exactly like themselves. And still, though they make them human and corporal, they seem nevertheless to attribute to them certain immensity in all places."<ref>Connelley, William Elsey. ''Wyandot Folk-Lore''. Topeka, Kansas: Crane & Company, 1900. <nowiki>https://archive.org/details/wyandotfolklore01conngoog</nowiki>. p. 39.</ref>

He did not conform to our idea of what the Wyandot is supposed to understand or wish to express by the term "Great Spirit." He ruled only as the " Head Chief." He had a family; and when any member of it was sick he called the medicine man, as we poorly translate the term. In fact, aside from his sup- posed magical powers, he was there in that land only what a mighty chief is hero in this world. And I have been able to discover little evidence that he ever interested himself in the affairs of this lower world or its people. I have found none at all that he exercised any power or influence whatever upon the souls of people after their death and departure from this world. <ref>Connelley, William Elsey. ''Wyandot Folk-Lore''. Topeka, Kansas: Crane & Company, 1900. <nowiki>https://archive.org/details/wyandotfolklore01conngoog</nowiki>. p. 40.</ref>

This chief was, in a sense, the progenitor of the people of our world as known to the ancient Wyandots. But these people were " created " by his grandsons, the Twina1, the sons of his daughter, the Woman who fell from heaven. · By all that I have heard, he was surpassed in power by these grandsons, the Twins, and especially in matters pertaining to this world.<ref>Connelley, William Elsey. ''Wyandot Folk-Lore''. Topeka, Kansas: Crane & Company, 1900. <nowiki>https://archive.org/details/wyandotfolklore01conngoog</nowiki>. p. 40.</ref>

</blockquote>

===== Aataentsic =====
The Woman that fell from heaven is an important personage in the Wyandot mythology. No supernatural powers were attributed to her while on earth by any legend I ever heard from the Wyandots. She has no name, that I have been able to discover...The Animals devised the Great Isl- and and the lights in the sky for her convenience and comfort. <ref>Connelley, William Elsey. ''Wyandot Folk-Lore''. Topeka, Kansas: Crane & Company, 1900. <nowiki>https://archive.org/details/wyandotfolklore01conngoog</nowiki>. p. 46.</ref>

'''God is female''', [[Aataentsic]]. "The mythic structures of the Huron cosmology were complex and multifaceted. [[Aataentsic]] was regarded as the great progenitress of the "island" or natural world upon which all human beings lived. A primary source of life, she also manifested as the moon. She was a powerful, sacred figure reflecting the matriarchal structures of Huron social order and could reveal herself through dreams to a chosen woman; on one such occasion, she claimed to be the one who ruled over all the Huron."<ref>Irwin, Lee. “The Huron-Jesuit Relations: Contesting Dreams, Confirming Worldviews.” ''Religion 22'' (1992): 259–70. p. 260.</ref>

Aataentsic nurtured the earth on the back of '''Big Turtle''', after is was created by the animals.

Aataentsic gave birth to a female child, followed by male twins, one of which killed the mother because of its violent birth. The mother's body enriched the Earth and from which grew the most important garden plants.

==== Sky Gods ====

=====The Great One of the Water and the Land=====
<blockquote>
The Wyandots had a God of the Forest and all Nature. His name means " The Great One of the Water and the Land." He was the deification of the mythical Tseh'-stah, the Good One of the Twins born of the Woman who fell from heaven. His name is only a variation of the name of Tseh'-stah, with the attribute of greatness....He made the corn, tobacco, beam! and pumpkins grow; he provided fish and game for the people. I find, however, no evidence anywhere that the Wyandots worshipped him at any time, or at any period of their history. His place of abode was not definitely fixed by them, although he was supposed to live somewhere in the East. They thought that he often manifested him self to them, being seen in the forests, fields, lakes and streams. <ref>Connelley, William Elsey. ''Wyandot Folk-Lore''. Topeka, Kansas: Crane & Company, 1900. <nowiki>https://archive.org/details/wyandotfolklore01conngoog</nowiki>. p. 40-1.</ref></blockquote>

===== The War God =====
<blockquote>Skehn-rihc-ah-tah' was the War God of the Wyandots. The only translation of this name that I could ever get is "Warrior not afraid," or "Warrior not afraid of Battle."<ref>Connelley, William E. “Notes on the Folk-Lore of the Wyandots. I. Religion.” ''The Journal of American Folklore'' 12, no. 45 (1899): 116–25. <nowiki>https://doi.org/10.2307/533785</nowiki>. p. 118.</ref></blockquote>

===== The God of Dreams =====
<blockquote>Tah-reh'-nyoh-trah'"-squah was the Wyandot God of Dreams. The name signifies "The Revealer," or "He makes the Vision," or "He makes the Dream." He was supposed to have something to do with the supernatural influences that acted upon this life, and he revealed the effects of these influences to the Wyandots in dreams. All visions and dreams came from him, for he had control of the souls of the Wyandots, while they slept, or were unconscious from injury or disease. The Hooh'"-keh' could detach his soul from his body, and send it to Tah-reh'-nyoh-trah'-squah for information at any time, and during its absence the Hooh'"-keh' was in a trance-like condition. No god of the ancient Wyandots had more influence upon their lives and social institutions than Tah-reh'-nyoh-tra.<ref>Connelley, William E. “Notes on the Folk-Lore of the Wyandots. I. Religion.” ''The Journal of American Folklore'' 12, no. 45 (1899): 116–25. <nowiki>https://doi.org/10.2307/533785</nowiki>. p. 118.
</ref>

Heh'noh was the Thunder God of the ancient Wyandots. They called him Grandfather. By some accounts he came into the world with the Woman who fell from Heaven."<ref>Connelley, William E. “Notes on the Folk-Lore of the Wyandots. I. Religion.” ''The Journal of American Folklore'' 12, no. 45 (1899): 116–25. <nowiki>https://doi.org/10.2307/533785</nowiki>. p. 118.</ref></blockquote>

===== The Thunder God =====
<blockquote>Heh'-nijh was the Thunder God of the Wyandots. By some accounts he came into the world with the \Voman who fell from heaven. The thunder is only the voice of this God, and it is called heh'-noh. Heh'-noh was a God much in esteem with the \Vyandots; he was always rendering them some service 01· showing them some favor-fighting for them--slaying snme monster-or sending rain. He liked to dwell about the streams and lakes, and especially about the cataracts or waterfalls which " had a loud voice," i. e., which made a continuous and deafening roar. He lh·ed for ages in the caverns behind Niagara Falls. When he left that place he is supposed to have gone to some un- known point in the far Northwest to seek a permanent home. For this reason the West Wind is defied by the Wyandots; they believed it was sent them by Heh'-noh directly from his dwelling-place; and that he r?de in the thunder-heads which it wafted along the sky.<ref>Connelley, William Elsey. ''Wyandot Folk-Lore''. Topeka, Kansas: Crane & Company, 1900. <nowiki>https://archive.org/details/wyandotfolklore01conngoog</nowiki>. p. 44.</ref></blockquote>'''Aataentsic/Arewskwi'''. In Huron cosmology,

==== Aronhaite, Sky, controlled the seasons of the year, winds, waves on lakes, , ====
The sky gods, Hamendiju, Sun and Moon, and the Thunderers, occupy a prominent place in the pantheon of all the Iroquoian tribes, and, indeed, with the exception of Hamendiju, they appear in some form or other in the mythology of a large number of American peoples.<ref>Barbeau, C. M. “Supernatural Beings of the Huron and Wyandot.” ''American Anthropologist'' 16, no. 2 (1914): 288–313. p. 301.</ref>

==== Anthropomorphic Animals ====
The '''anthropomorphic animals''' of the inferior water-regions who made the Island for the Indigenous

* '''Little Turtle:''' Made the sun and moon.
* Big Turtle: Upon whose back the earth was created
*Mud Turtle, made the hole through which the sun and moon pass back to the east.
* Otters, Muskrats, Beavers, and birds who could live in water (later Deer, Wolf, Bear, Hawks, etc.). Formed a council that made decisions about the Underworld.
'''Turtles'''<blockquote>
The Big Turtle made the Great Island, as North America was called by the Wyandots, and he bears it. on his back to this day. The Little Turtle made the sun, moon, and many of the stars. The Mud Turtle made a hole through the Great Island for the sun to pass back to the East through after setting at night, so he could rise upon a new day. While making this hole through the Great Isl- and the Mud Turtle turned aside from her work long enough to fashion the future home of the Wyandots, their happy hunting-grounds, to which they go after death.<ref>Connelley, William Elsey. ''Wyandot Folk-Lore''. Topeka, Kansas: Crane & Company, 1900. <nowiki>https://archive.org/details/wyandotfolklore01conngoog</nowiki>. p. 31.</ref></blockquote>
These animals take part in councils. "Some time after the making of "the Island" and the luminaries, a number of land animals and birds-the Deer, the Wolf, the Bear, the Hawk, and others-are mentioned as taking part in the animals' councils. Nobody now can tell where they were from.4 It is also believed that, after memorable adventures, during the early ages, they were led by the Deer into the sky, where they still have their abode."<ref>Barbeau, C. M. “Supernatural Beings of the Huron and Wyandot.” ''American Anthropologist'' 16, no. 2 (1914): 288–313. p. 291</ref><blockquote>The Wyandot mythology endowed the ancient animals with great power of the supernatural order. This is especially true of those animals used by them as totems or clan insignia, and from whom they were anciently descended. Of the animals, the Big Turtle stands in first place. He caused the Great Island (North America) to grow on his back, for a resting-place and home for the Woman who fell from Heaven. He is supposed to carry the Great Island on his back to this day.

The Little Turtle is second in rank and importance in the list of animals. By order of the Great Council of these animals, he made the Sun; he made the Moon to be the Sun's wife. He made all the fixed stars; but the stars which "run about the sky" are supposed to be the children of the Sun and Moon. The Sun, Moon, and stars were made for the comfort and convenience of the Woman who fell from Heaven. To do this it was necessary for the Little Turtle to go up to the sky, and this difficult matter was accomplished by the aid of the Thunder God. The Deer was. the second animal to get into the sky; this he did by and with the assistance of the Rainbow. And afterwards all the other totemic animals except the Mud Turtle went up to the sky by the same way, and they are supposed to be living there to this present time. The animals seem to have governed the world before the Woman fell from heaven, and for some time after that important event.<ref>Connelley, William E. “Notes on the Folk-Lore of the Wyandots. I. Religion.” ''The Journal of American Folklore'' 12, no. 45 (1899): 116–25. <nowiki>https://doi.org/10.2307/533785</nowiki>. p. 119.</ref>

Among the Ani- mals mentioned by the Wyandots as living here before tlw Woman's advent are the Big Turtle, the Little Turtle, the Toad, the two Swans, the Otter, the Beaver, the Snake, the Bear, the Wolf, the Hawk, the Deer, the Porcupine, the :Muskrat, and many others. Where and how the land animals lived when all was covered with wateJ is not ex- plained. <ref>Connelley, William Elsey. ''Wyandot Folk-Lore''. Topeka, Kansas: Crane & Company, 1900. <nowiki>https://archive.org/details/wyandotfolklore01conngoog</nowiki>. p. 45.</ref></blockquote>

====== The '''Races of Giants and Dwarfs'''. ======
There are two varieties of dwarves, the Tike'a and the Kahinq'a, both of which are said to have aided Tse'sta in his battle with his brother and the giants.<ref>Barbeau, C. M. “Supernatural Beings of the Huron and Wyandot.” ''American Anthropologist'' 16, no. 2 (1914): 288–313. p. 298</ref> <blockquote>The dwarfs were extremely small and old beings, and their bodies resembled those of human creatures. They are stated by some to have now become invisible.1 Although powerful and witch-like, they are good-natured and are not known to have ever done any harm to the Huron or Wyandot. Their ways of living are those of human beings. They are dressed with clothes made of hide and woven hair, carry their children on tiny cradle-boards, and especially enjoy singing and dancing ...These little beings are said to have left marks and traces of all kinds on rocks, and are believed sometimes still to be heard singing and dancing in caverns or under the ground. Footprints may still be seen on rocks at Lorette (Quebec), which the Huron ascribe to dwarfs. And a number of Oklahoma informants speak of several localities either near Kansas City, or near Wyandotte, Oklahoma, where they have recently heard the dwarfs singing and dancing, and the beating of their water-drums, or have seen on rocks marks of their feet, arms, hands, and bows and arrows <ref>Barbeau, C. M. “Supernatural Beings of the Huron and Wyandot.” ''American Anthropologist'' 16, no. 2 (1914): 288–313. p. 299-</ref>

The giants, or Strendu, the averred enemies of the Wyandot...were dreaded on account of their extraordinary size and powers. Some' describe them as being half-a-tree tall and large in proportion. Their bodies were covered all over with flinty scales, which made them almost invulnerable. When the Wyandot, perchance, surprised one asleep, they would kill him with linn-wood pillows, or shoot their arrows in the monster's arm-pit....These monsters were cannibals...<ref>Barbeau, C. M. “Supernatural Beings of the Huron and Wyandot.” ''American Anthropologist'' 16, no. 2 (1914): 288–313. p. 300</ref>

Other supernatural beings are said to have made their appearance soon after the creation of the island. The leading characters among them are: the giants, the dwarfs, and the good and bad monsters or uki. While the flinty giants were made by the evil twin to assist him in his war against his brother, the dwarfs were brought forth by the good one, to stand with him. Almost until our epoch these dreaded cannibal giants, the enemies of mankind, have wandered on the island; and the mere rumour of their approach would set whole Indian villages to flight. The giants' raids and wars are the subject-matter of many tales. Rabid female giants are said often to have chased people, some of whom, especially children, they captured. For detecting further victims, they would use human fingers which, when stood upon the palm of their hand, indicated the people's hiding-places.<ref>Barbeau, Marius. ''Huron and Wyandot Mythology, with an Appendix Containing Earlier Published Records''. Ottawa: Government Printing Bureau, 1915. <nowiki>https://archive.org/details/huronwyandotmyth00barb</nowiki>. P. 8</ref> </blockquote>The Uki<blockquote>With regard to the omnipresent uki, or common deities constantly mingling with man, they are of various kinds. Some are the magnified 'souls' of animals and plants; others are dreaded monsters and supernatural agents. While good uki, or supernatural helpers, tender their protection to individuals or to collectivities, many bad ones are either propitiated or occasionally overpowered, while others are avoided. This topic being one of the most important to the natives, a consider- able portion of Wyandot mythology bears thereon.

The uki are essentially supernatural beings endowed with 'powers' either harmful or useful to man. A magnified personal 'double', it is believed, exists at the head of almost every species of animals and plants, the main external features of which it retains. Rivers, rocks, and other natural objects, moreover, possess similar personal souls or spirits. Held in reverence or dreaded on account of their 'powers', they are not all con- sidered as enjoying the same standing. Most of the uki dwell- ing in rivers, plants, and rocks are considered as benevolent or harmless; and they are only occasionally propitiated or given offerings. The animal uki and the monsters are either the friends or the enemies of the Wyandots. Most of the animals, according to some cosmogonic accounts, were created by the good twin. But his evil brother made some of them wild and fierce; and he infested the island with all kinds of monsters—the bad uki. The friendly animal uki are, as a rule, the supernatural guardians of individuals, clans, and societies. They seem to belong to several unfederated groups. The uki whose function it is to appear to individuals during their puberty seclusion are classified by some informants into approximately the fol- lowing hierarchy: the Eagle, the Raven, the Otter, the Buz- zard, the Lion, the Snake, the Wolf, the Beaver, and others down to the wild fowl. In the following recorded myths, taken at random, appear the names of the Snake, the Lion, the White Otter, the Eagle, the Wolf, the Beaver, the Bear, the Buzzard, the Frog, the Horned Serpent, the Flying Lion, the Thunderers, the Sky Old Man, the Maple, and a dwarf woman. These supernatural helpers extended their good offices usually to their proteges individually or, in some cases, to a group of people who thereby became a new clan or a society. Dreaded monsters —the Ground-squirrel, the Spotted Snake, and the Lizard are said in some myths to have been overpowered after a long struggle, slain, and their remains made into charms for good luck. Such monsters are often destroyed by the Thunder gods, whose mission it is to cast their thunderbolts at them. Although not often spoken of in the tales, the clan totems and other animals are also considered as good uki; these are the Turtles, the Deer, the Bear, the Porcupine, the Hawk, the Beaver, and the Skunk.<ref>Barbeau, Marius. ''Huron and Wyandot Mythology, with an Appendix Containing Earlier Published Records''. Ottawa: Government Printing Bureau, 1915. <nowiki>https://archive.org/details/huronwyandotmyth00barb</nowiki>. P. 9-10.</ref></blockquote>

==== The Sky World ====
<blockquote>The pristine Sky-world, the ultimate origin of which remains unexplained, was the very picture of North America with its native inhabitants. Human-like people, to whom life and death were still unknown, were leading a peaceful existence in their villages, distributed all about the solid sky-land. At the head of their society were chiefs, seers, and shamans; and they depended mainly upon their fruit trees and the yield of their Indian corn patches for their subsistence.<ref>Barbeau, C. M. “Supernatural Beings of the Huron and Wyandot.” ''American Anthropologist'' 16, no. 2 (1914): 288–313. p. 289.</ref></blockquote>

==== The Interior/Underworld ====
Created when a a chief's daughter fell through a hole into the '''interior world,''' just a sheet of water with no land. Various reasons are given, punishment for destroying a crop, guilt and shame, etc.

Initially, only water-fowls and quadrupeds lived in the water. No land. These rescued the falling women. A council of animals decided they'd make land on Big Turtle's back for the woman. " Otter, Muskrat, Beaver, and all the best Divers perished in their futile attempts to secure some of the earth clinging to the roots of the sky-tree lying at the bottom of the sea. The obscure and ridiculed Toad was the one that finally succeeded and brought back a mouthful of earth, with which "the Island" (North America) was made. It is believed by some that the Little Turtle3 made "the Island" by rubbing and spreading the earth around the edge of the Big Turtle's shell until it had become a large island."<ref>Barbeau, C. M. “Supernatural Beings of the Huron and Wyandot.” ''American Anthropologist'' 16, no. 2 (1914): 288–313. p. 290.</ref><blockquote>In the dark regions of the Underworld there was no land any- where. At first, the only inhabitants of that vast sea were human- like water-fowls and quadrupeds that lived in the water. Some water-fowls2 rescued the falling Sky-woman and held her above the waters, while a council of the animals assembled and decided that a land should be made on the Big Turtle's back for the Woman to live upon. Otter, Muskrat, Beaver, and all the best Divers perished in their futile attempts to secure some of the earth clinging to the roots of the sky-tree lying at the bottom of the sea. The obscure and ridiculed Toad was the one that finally succeeded and brought back a mouthful of earth, with which "the Island" (North America) was made. It is believed by some that the Little Turtle made "the Island" by rubbing and spreading the earth around the edge of the Big Turtle's shell until it had become a large island. The Woman, according to others, sprinkled the grains of earth at arm's length on the Turtle's back and soon found that land was growing about her.<ref>Barbeau, C. M. “Supernatural Beings of the Huron and Wyandot.” ''American Anthropologist'' 16, no. 2 (1914): 288–313. p. 290. </ref></blockquote>No light on turtle island so the Little Turtle went into the sky to create luminaries, fashioning "the sun out of flashes of lightning and, having made him a living being, she gave him the mood to wife." These had many children (stars).<ref>Barbeau, C. M. “Supernatural Beings of the Huron and Wyandot.” ''American Anthropologist'' 16, no. 2 (1914): 288–313. p. 290.</ref>

===The Nature of the Soul===

According to Huron ontology, the soul is independent of the physical body and exists before and after. <ref>Irwin, Lee. “Myth, Language and Ontology among the Huron.” ''Studies in Religion/Sciences Religieuses'' 19, no. 4 (December 1, 1990): 413–26. <nowiki>https://doi.org/10.1177/000842989001900403</nowiki>.</ref>

The soul had various powers and ability.<ref>The following from Irwin, Lee. “Myth, Language and Ontology among the Huron.” ''Studies in Religion/Sciences Religieuses'' 19, no. 4 (December 1, 1990): 413–26. https://doi.org/10.1177/000842989001900403. p. 416-7. </ref>

''Khiondhecwi'' the soul power which animates the body. Remains with body until it dies.

''endionrra'' the ability to think and delibrate

''oki andaerandi'' - paranormal perception

''gonennoncwal'' - innate attraction to a variety of specific objects

''esken'' a soul separated from the body, can move around in dreams and visions, connect with others

''atisken'' part of the soul that remains with the bones

"The souls of the living were vulnerable to the powers of the master shamans (arendizuane) through both rites of healing and through acts of witchcraft."<ref>The following from Irwin, Lee. “Myth, Language and Ontology among the Huron.” ''Studies in Religion/Sciences Religieuses'' 19, no. 4 (December 1, 1990): 413–26. https://doi.org/10.1177/000842989001900403. p. 416-7. </ref>

All living beings have souls, including animals, which can be communicated with after death <ref>Irwin, Lee. “Myth, Language and Ontology among the Huron.” Studies in Religion/Sciences Religieuses 19, no. 4 (December 1, 1990): 413–26. p. 419. https://doi.org/10.1177/000842989001900403.</ref> through speech and ritual behaviour. <ref>Irwin, Lee. “Myth, Language and Ontology among the Huron.” ''Studies in Religion/Sciences Religieuses'' 19, no. 4 (December 1, 1990): 413–26. https://doi.org/10.1177/000842989001900403. p. 419.</ref>

=== Patriarchal and Abusive God ===
In original form, there is no "great spirit" or "almighty" God. This came later. <blockquote>
The conception of the Great Spirit, which has been attributed to the Indians, was given them by early missionaries. No Indian tribe ever had such a conception until after contact with Europeans. It is certain that no single "Supreme Ruler," or "Creator of the Universe," or of even the world, or any "Manitou" or "Great Spirit<nowiki>''</nowiki> was believed in or conceived of by the ancient Wyandots. This is true also of all the North-American Indians.<ref>Connelley, William Elsey. ''Wyandot Folk-Lore''. Topeka, Kansas: Crane & Company, 1900. <nowiki>https://archive.org/details/wyandotfolklore01conngoog</nowiki>. p. 38.</ref> </blockquote>
<blockquote>In the modern Wyandot beliefs, Hamendiju (also Hawenniyu or Rawenniyu) is the "Almighty" or "Great Spirit" dwelling in the sky' and controlling the whole world. "He is the Great Man above," explained an old informant;2 "He has all the powers, and he rules over many spirits who obey his commands." His chief assistant is Hinq, the Thunderer. In recognition of his benevolent nature and of his daily favors to mankind he is prayed to and worshipped, in the course of periodical and special rituals, performed in public, and accompanied with the burning of Indian tobacco as incense, and certain motions of the hand toward the sky. <ref>Barbeau, C. M. “Supernatural Beings of the Huron and Wyandot.” ''American Anthropologist'' 16, no. 2 (1914): 288–313. p. 302.</ref>

The Handsome Lake doctrine<ref>Morgan, loc. cit., p. 217ff., and A. C. Parker, "The Handsome Lake Code," Bulletin New York State Museum, No. 163</ref>-which has swayed most of the unchristianized Iroquois, during the last century-accepts Hawenniyu as the "Almighty" and also lays much emphasis on the existence of an Evil Spirit, along the lines suggested by Christian theology.<ref>Barbeau, C. M. “Supernatural Beings of the Huron and Wyandot.” ''American Anthropologist'' 16, no. 2 (1914): 288–313. p. 303.</ref></blockquote>

===Good versus Evil===

The Huron have no conception of good versus evil. The closest they get in in the conception of the male twins, ''Iouskeha/Tijuska'a''/Tse'sta, (the good twin) and ''Tawiscaraon/Taweskare'' (the bad twin). The bad twin kills his mom in the sky. From her body grow cereals, pumpkins, maize, beans, etc.<ref>Barbeau, C. M. “Supernatural Beings of the Huron and Wyandot.” ''American Anthropologist'' 16, no. 2 (1914): 288–313. p. 292.</ref><blockquote>
The Woman lived with her Grandmother. She is well no"·, her sickness having disappeared. To her were born the Two Children-The Brothers--The Twins. Of these Children, one was Good-the other Bad. <ref>Connelley, William Elsey. ''Wyandot Folk-Lore''. Topeka, Kansas: Crane & Company, 1900. <nowiki>https://archive.org/details/wyandotfolklore01conngoog</nowiki>. p. 74.</ref></blockquote><blockquote>On the island the woman gave birth to mysteriously begotten boy-twins, or—according to another tradition—to a daughter who died at the birth of her own children, the Twins. Of the Twins one was good, the other bad. Their mission was to prepare the island for the coming of man. All the good things came into this world through the good twin, and all evil through his wicked brother...The bad twin was slain by his more powerful brother, who restored the island and called the Indian man forth. As the good one could not entirely blot out the traces of his brother's works, evil has survived to this day, to the greatest detriment of mankind. Death, so far unheard of, for the first time appeared at the downfall of the evil twin or, according to other versions, when the mother of the Twins died.<ref>Barbeau, Marius. ''Huron and Wyandot Mythology, with an Appendix Containing Earlier Published Records''. Ottawa: Government Printing Bureau, 1915. <nowiki>https://archive.org/details/huronwyandotmyth00barb</nowiki>. P. 7-8</ref></blockquote>

The twins create the Earth. One creates a garden paradise while the other strives to make things difficult for humans. <blockquote>Thus the Good One made the surface of the earth smooth or with slight undulations, with park-like woods, rivers with a two-fold current running in opposite directions, so that the Indians might travel without paddling. He lavishly created berry patches loaded with berries, trees with large and juicy fruits, the maple, the sap of which was like syrup, Indian corn with a hundred ears on each stalk, and bean-pods growing on trees and long as the arm.' The Bad One following his brother, sadly damaged all these things. He tore up from every river its returning current, remarking," Let them at least have to work one way up stream."2 He covered the surface of the earth with flints, boulders, and rocks, pulling up huge mountains here and there, and obstructing the land by means of marshes and thick forests strewn with vines, thorns, and brambles. He also spoiled the fruit trees by scattering them far apart and making the fruits and berries small, stony, and sour. The Good One had brought forth gentle game animals for the people, and large fishes without scales; but his wretched brother covered the fish with hard scales, and imprisoned the animals in a cave, frightening them and making them wild. Besides, he made fierce animals that were to be the enemies of mankind, and monsters of all kinds with which the earth has ever after been infested. He made an immense Frog that drank all the fresh water of the earth. The only thing that the Good Twin could do was to reduce the extent of such evils. He released the animals from the cavern, and drew the water forth by cutting the frog open, or simply making an incision under her arm- pit, after having overcome her.<ref>Barbeau, C. M. “Supernatural Beings of the Huron and Wyandot.” ''American Anthropologist'' 16, no. 2 (1914): 288–313. p. 292-3.</ref> </blockquote>The bad twin isn't so much evil as just an asshole who tries to make things difficult for humans.

Also, there are the [[Uki]] which are "good and bad monsters" created by the twins which can help or hinder the Huron.<ref>Barbeau, C. M. “Supernatural Beings of the Huron and Wyandot.” ''American Anthropologist'' 16, no. 2 (1914): 288–313. p. 288.</ref>

Again, the concept of evil typically refers to unfortunate events and circumstances that occurs as a natural part of life.

There is no conception of the devil or satan.<ref>Connelley, William E. “Notes on the Folk-Lore of the Wyandots. I. Religion.” ''The Journal of American Folklore'' 12, no. 45 (1899): 116–25. <nowiki>https://doi.org/10.2307/533785</nowiki>. p. 117.</ref>

The trickster is not evil

=== Heaven and Hell ===
<blockquote>There existed two worlds, then, when he begins,- the one we now inhabit. and heaven. Heaven is, of course, not a Wyandot term. This old Wyandot word means " The world beyond the sky," and has always meant just that, but the Christian has taken it to represent his heaven. In this sense the ancient Wyandot did not use it. To him it did not represent a country in which he was to sojourn after death, in a state of bliss, if he was a good Indian here. In his belief this upper world was then precisely what the Great Island was before the coming of the white man, except that it was peopled with Wyandots only. The lower world was a watery waste, so far as Wyandot knowledge extends. If we can believe Morgan, the same thing can be affirmed of the Senecas. There was no sun, no moon, no stars. But the animals dwelt here.<ref>Connelley, William Elsey. ''Wyandot Folk-Lore''. Topeka, Kansas: Crane & Company, 1900. <nowiki>https://archive.org/details/wyandotfolklore01conngoog</nowiki>. p. 48.</ref></blockquote>

=== Justice, Judgment, and Punishment ===

Does not exist. These ideas where introduced by Jesuit priests. <blockquote>The Jesuit myth of heaven and hell made a strong impression on the Huron because it introduced an idea of judgment that was wholly alien to their own beliefs. As Le Jeune recorded in 1635: "They make no mention either of punishment or reward, in the place to which souls go after death. And they do not make distinction between the good and the bad, the virtuous and the vicious; and they honor equally the interment of both." The preaching of the doctrine of heaven and hell, one of the primary catechizing techniques of the Jesuits, reflected a Christian ontology of guilt (original sin) which was utterly foreign to the Huron. The Huron were called "head- strong" when they refused to believe and responded with perhaps one of the first statements of cultural relativism to be found in the New World, saying to Le Jeune that "this [doctrine of heaven and hell] is good for our Country and not for theirs; that every Country has its own fashions." When told that "the souls of reasonable beings" descended into hell if they failed to accept baptism and the sacraments of the Church, many Huron remained silent and continued to follow their own beliefs. The failure of the Jesuits to emphasize the benefits of paradise and its pleasures and their overemphasis on the fires of hell was sharply criticized by Huron elders. Threat was not part of the process by which the young were to be taught according to Huron values. <ref>Irwin, Lee. “Myth, Language and Ontology among the Huron.” ''Studies in Religion/Sciences Religieuses'' 19, no. 4 (December 1, 1990): 413–26. <nowiki>https://doi.org/10.1177/000842989001900403</nowiki>. p. 423-4.</ref>

And there is no word in the Wyandot language equivalent to our word "hell" as used to describe a place of punishment for the soul after death. <ref>Connelley, William E. “Notes on the Folk-Lore of the Wyandots. I. Religion.” ''The Journal of American Folklore'' 12, no. 45 (1899): 116–25. <nowiki>https://doi.org/10.2307/533785</nowiki>. p. 117.</ref>

They had no conception of a land of punishment aft'}r death, to which they went if they were wicked here. Such a conception as the devil of the white man no Indian tribe had until after the missionaries came. They had no word that could be used for swearing oaths. They could not swear in their own language, but soon acquired a choice assortment of profanity from the Christians.<ref>Connelley, William Elsey. ''Wyandot Folk-Lore''. Topeka, Kansas: Crane & Company, 1900. <nowiki>https://archive.org/details/wyandotfolklore01conngoog</nowiki>. p. 38.</ref></blockquote>

===Only the Chosen===

No conception that some people are more worthy than others.

[[Oki]] were believed to be accessible to any individual through dreaming and visionary experience.<ref>Irwin, Lee. “Myth, Language and Ontology among the Huron.” Studies in Religion/Sciences Religieuses 19, no. 4 (December 1, 1990): 413–26. https://doi.org/10.1177/000842989001900403.</r

===Mythological Figures===

[[Aronhiaté]], or Sky who controlled the seasons of the year, the winds, the waves of the great lakes, and assisted them in times of need or danger (JR 10:161; 33:225). Many of the animals also gave special abilities to human beings through dreams and each species had an "elder brother" who was the highest authority among all other members of that species (JR 6:158). The earth, rivers, lakes and rocks contained powerful spirits which might aid or hinder human beings. All of these sacred beings were called oki and those who had communication with such beings or who had power from such beings might also be addressed as oki.<nowiki><ref>Irwin, Lee. “The Huron-Jesuit Relations: Contesting Dreams, Confirming Worldviews.” </nowiki>''Religion 22'' (1992): 259–70. p. 260.</ref>

'''Elder Brothers''', the highest authority amongst all members of a particular animal species. <ref>Irwin, Lee. “The Huron-Jesuit Relations: Contesting Dreams, Confirming Worldviews.” ''Religion 22'' (1992): 259–70. p. 260.</ref>

=== Etiological Myths ===

Big Turtle (Strong, sturdy, dependable. Hold all others upon its back)

===Connections===

Note below under sacred powers, it is the union with oki that results in the manifestation of sacred [[Arendi]].

"The mythic structure of the Huron world was such that the intrinsic powers of that world freely interacted with every individual through dreaming and the medium of that interaction was conceptualized as a distinctive, experiential aspect of the identity of the individual."<ref>Irwin, Lee. “The Huron-Jesuit Relations: Contesting Dreams, Confirming Worldviews.” ''Religion 22'' (1992): 259–70. p. 260.</ref> ([[Deloria Vine]] quotes)

No mind/body dualism. Fluid connection with all things!!

===Dreaming===

Dreaming is a central feature of the "formation and dynamics of the Huron religious worldview..." Indeed, amongst the Huron, dreams are "regarded as a religious phenomenon." Dreams are an essential aspect of communication with the spirit world (see Huron cosmology)<ref>Irwin, Lee. “The Huron-Jesuit Relations: Contesting Dreams, Confirming Worldviews.” ''Religion'' 22 (1992): 259–70. p. 260.</ref>

"Dreams provided one of the most fundamental means by which communication was maintained with the various sacred beings, either mythic or animal, that constituted the ultimate sources of spiritual empowerment in the Huron cosmology. Through dreams traditional values and teachings were validated and functioned to sanction the immediacy of a mythically defined cosmology. Dreams also3 provided a basis for ceremonial enactment and social interactions that reinforced the sacred character of the Huron world order." <ref>Irwin, Lee. “The Huron-Jesuit Relations: Contesting Dreams, Confirming Worldviews.” ''Religion'' 22 (1992): 259–70. p. 260.</ref>

Dreaming provides transfer of Oki powers of healing. Dreams are recognized as direct form of communication with spiritual world.

''Shamans'' possessed a special knowledge of the symbolic significance of dreams.

===Equality and Sharing===

'''The Harmony of Reciprocity''' <ref>Irwin, Lee. “The Huron-Jesuit Relations: Contesting Dreams, Confirming Worldviews.” ''Religion'' 22 (1992): 259–70.</ref>

Huron dreaming emphasized reciprocity and sharing. "the Huron practice of dreaming involved the continual redistribution of wealth among members of the community...Such actions expressed reciprocity on the human plane that in turn reflected the cosmological order which also involved the giving of "gifts" by the sacred beings. Such "gifts" also helped to balance social inequality and the dynamics of such redistribution grounded the social world in a dynamic pattern of sacred relations that had the highest religious sanctions..." <ref>Irwin, Lee. “The Huron-Jesuit Relations: Contesting Dreams, Confirming Worldviews.” ''Religion'' 22 (1992): 259–70.</ref>

===Power and Authority===

"Authority was a matter of personal empowerment through greater intimacy with the sacred powers, manifested paradigmatically as esoteric knowledge and the demonstration of consistent and mysterious ability by the master shaman." <ref>Irwin, Lee. “The Huron-Jesuit Relations: Contesting Dreams, Confirming Worldviews.” ''Religion'' 22 (1992): 259–70.</ref>

"The Huron religious life was not constrained by either dogma or a systematized theology, but proceeded through precedent, example and sacred narrative to illustrate the appropriate use of power, primarily for the benefit of others. " <ref>Irwin, Lee. “The Huron-Jesuit Relations: Contesting Dreams, Confirming Worldviews.” ''Religion'' 22 (1992): 259–70.</ref>

===Sacred Powers===

[[Arendi]] "Sacred power, or arendi, given by the oki, was manifested as any unusual or extraordinary ability or as the power to heal through the use of rituals and sacred objects obtained in dreams or visions. Because the dream was believed to be the medium through which power and success was revealed, a dream oki manifested as a specific figure which acted as a validating presence of the mythically defined cosmos. Dreaming was framed in an interpretive context of religious experience that attributed a sacred knowledge and authority to the oki which in turn inspired the dreams that revealed the means by which dreamers might actualize their power. In such a case, the power of the oki and the power of the individual were regarded as one in the same and the union of the individual with the sources of empowerment represented the strongest possible affirmation of the sacred character of the world" <ref>Irwin, Lee. “The Huron-Jesuit Relations: Contesting Dreams, Confirming Worldviews.” ''Religion'' 22 (1992): 259–70. p. 260.</ref>

===Reincarnation===

The Huron believe in reincarnation<ref>Irwin, Lee. “Myth, Language and Ontology among the Huron.” Studies in Religion/Sciences Religieuses 19, no. 4 (December 1, 1990): 413–26. https://doi.org/10.1177/000842989001900403.</ref> and have a complex view of the soul as having multiple powers and abilities..

=== Government ===
<blockquote>The government of the ancient Wyandots was, m its highest functions, a pure democracy. While it rested upon the system of clans1 for the execution of its details, anything affecting the interests of the whole people was decided in a mass convention com·cned according to well- defined custom or law. In this convention women had as much voice as the men.

The tribe was anciently divided into '''twelve clans''', or gentes. Each of these had a local government, consisting of a clan counsel presided over by a clan chief. These clan counsels were composed of at least five persons, one man and four women, and they might contain any number of women above four. Any business pertaining purely to the internal affairs of the clans was carried to the clan councils for settlement. An appeal was allowed from the clan council to the tribal council. The four women of the clan council regulated the clan affairs and selected the clan chief. The office of clan chief was in a measure hereditary, although not wholly so. The tribal council was composed of the clan chiefs, the hereditary sachem, and such other men of the tribe of renown as the sachem might with the consent of the tribal council call to the council-fire, In determining a question the vote was by clans, and not by individuals. In matters of great importance it required a unanimous vote to carry a proposition.<ref>Connelley, William Elsey. ''Wyandot Folk-Lore''. Topeka, Kansas: Crane & Company, 1900. <nowiki>https://archive.org/details/wyandotfolklore01conngoog</nowiki>. p. 24-5.</ref></blockquote>

==Further Reading==

Barbeau, C. M. 1914 "Supernatural Beings of the Huron and the Wyandot." American Anthropologist, Vol. 16: 288-313.

Barbeau, C. M. 1915 Huron and Wyandot Mythology. Department of Mines and Geological Survey, Anthropological Series #11. Ottawa: Government Printing Bureau. https://archive.org/details/huronwyandotmyth00barb

Connelley, William Elsey. ''Wyandot Folk-Lore''. Topeka, Kansas: Crane & Company, 1900. https://archive.org/details/wyandotfolklore01conngoog

Connelley, William E. “Notes on the Folk-Lore of the Wyandots. I. Religion.” ''The Journal of American Folklore'' 12, no. 45 (1899): 116–25. <nowiki>https://doi.org/10.2307/533785</nowiki>.

Hewitt, J.N.B. 1885 "The Iroquoian Concept of the Soul." Journal of American Folklore, Vol. 8:107-116.

Kinietz, W. V. 1940 "The Indian Tribes of the Western Great Lakes." Michigan University, Museum of Anthropology, Occasional Contributions, Vol. 10:1-160.

1939 The Long Journey to the Country of the Hurons. G. M. Wrong, ed. and H. H. Langton, trans. Champlain Society, Pub. 25. New York: Greenwood Press. [Orig. 1632]

Tooker, Elizabeth. 1964 An Ethnography of the Huron Indians, 1615-1649. Bureau of American Ethnology, Bull. 190. Washington: Smithsonian Institute.

Trigger, Bruce G. 1976 The Children of Aataentsic: A History of the Huron People to 1660, 2 Vols. Montreal: McGill University Press.

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Exceptional Human Experience

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<blockquote class="definition">'''Exceptional Human Experience''' is Rhea White's term for for a [[Connection Experience]].<ref>White, Rhea A. “Exceptional Human Experiences and the Experiential Paradigm.” In Body, Mind, Spirit, 83–100. Charlottesville, VA: Hampton Roads, 1997.</ref></blockquote>

==Syncretic Terms for Connection Experience==

[[Connection Experience]] > {{#ask:[[Is a syncretic term::Connection Experience]]}}

==Notes==

"Exceptional human experience is a global term for what have been called mystical, psychic, peak, and flow experiences." <ref>White, Rhea A. “Exceptional Human Experiences and the Experiential Paradigm.” In Body, Mind, Spirit, 83–100. Charlottesville, VA: Hampton Roads, 1997. p. 83</ref>

White claims to have isolated eighty types of EHEs, broken down into five classes, Mystical Experiences (conversion, unitive), psychic experiences (OBE, precognition, etc.), encounter-type experiences (angel/UFO), Death related experiences NDE, mediumistic experiences), and exceptional normal experiences (aesthetic experiences, empathy.

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Externally Directed ARMs

2022-12-19T05:47:55Z

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</blockquote>

==Related Terms==

{{#ask: [[Is a related term::Externally Directed ARMs]]}}

==Notes==

* Compartmentalization – suppressing awareness by breaking your life and your cognitive/emotional processes into discrete spaces. When you come home at night, you block out exploitation and abuse you perpetrate at work. When you go to work in the morning, you block out violence in the home. When you go to Church, you do not think about the hypocrisies in your daily life.
* Denial– simple refusal to accept reality “as it is.” My mom beat me with a wooden spoon and leather belts, but she denies it to this day. The equivalent external ARM is repression.
* Distortion – reshaping reality to avoid awareness of disjunctive realities. “What doesn’t kill you leaves a scar” justifications distort our understanding of violence and abuse and provide a justification for them.
** Humor is a form of distortion. Using humor to change the “meaning” of reality. Making sexist, racist, homophobic jokes in an attempt to render the abusive behaviours acceptable, or gain social support.
**Intellectualization – Not a defense mechanisms by itself, but a particular form of compartmentalization, dissociation, diversion, using the powers of the intellect
* Dissociation – detachment from reality. Disconnection, especially intellectual. Daydreaming through dissociative disorders and fugue.
* Diversion/Distraction – engaging in other activities, behaviours that draw attention away from issues in reality. For example, getting into a running club and spending all your time away from family in order to avoid the toxicities/issues at home.
* Rationalization – “the justification of one's behaviour and motivations by substituting "good" acceptable reasons for the actual motivations.”

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Destruction of Attachments

2022-12-19T05:38:58Z

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<blockquote class=definition>The '''Destruction of Attachments''' is a component of a [[Toxic Socialization]] are emotional bonds that connect individuals to each other. Attachments may be categorized into primary, secondary, and tertiary. '''Primary Attachments''' are attachments to parents and siblings. '''Secondary Attachments''' are attachments to friends. '''Tertiary Attachments''' are attachments to your job and the community at work. <ref>Sosteric, Mike, and Gina Ratkovic. Lightning Path Workbook Two - Healing. Vol. 2. Lightning Path Workbook Series. St. Albert, Alberta: Lightning Path Press, 2017. https://www.lightningpath.org/lp-workbooks/</ref></blockquote>

==Related LP Terms==

[[Destruction of Attachment]] > {{#ask:[[Is a related LP term::Destruction of Attachment]]}}

==Non-LP Related Terms==

[[Destruction of Attachment]] > {{#ask:[[Is a related term::Destruction of Attachment]]}}

==Elements of Toxic Socialization==

Components of [[Toxic Socialization]] > {{#ask:[[Is a component of::Toxic Socialization]]}}

==Notes==

The breaking of family attachments was a central "feature" of residential schools in Canada

<blockquote>The residential schools also broke family bonds. Daniel Nanooch remembers being separated from his siblings:

“So even though I was there with my sister and I only seen her about four times in that year and we’re in the same building in the same mission. They had a fence in the playground. Nobody was allowed near the fence. The boys played on this side, the girls played on the other side. Nobody was allowed to go to that fence there and talk to the girls through the fence or whatever, you can’t.”<ref>https://pressprogress.ca/14_first_hand_stories_underlining_how_residential_schools_tried_to_get_rid_of_indigenous_cultures/</ref>
</blockquote>

Attachments can be classified into [[Active Atachment]]s, [[Broken Attachment]]s, and [[Inactive Attachment]]s
Destruction of attachments is a component of [[Toxic Socialization]]

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Locus of Attachment

2022-12-18T20:34:34Z

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<blockquote class="definition">A '''Locus of Attachment''' is any individual, group, organization, community, society, or nation to which an individual may attach.<ref>Sosteric, Mike & Ratkovic, Gina. “It Takes a Village: Advancing Attachment Theory and Recovering the Roots of Human Health with the Seven Essential Needs,” 2021. </ref>
</blockquote>

==Related LP Terms==

[[Attachments]] > {{#ask:[[Is a related LP term::Attachments]]}}

==Non-LP Related Terms==

[[Attachments]] > {{#ask:[[Is a related term::Attachments]]}}

==Notes==

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Differentiated Consciousness

2022-12-18T07:43:37Z

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<blockquote class="definition">'''Differentiated Consciousness''' is the state of Consciousness that occurs after the initial [[Intensification of Consciousness]] created a self aware, [[monadic|modad]] I.<ref>Sosteric, Mike. The Book of Light: The Nature of God, the Structure of Consciousness, and the Universe Within You. St. Albert, Alberta: Lightning Path Press, Unpublished.</ref></blockquote>

==Syncretic Terms==

[[Differentiated Consciousness]] > {{#ask:[[Is a syncretic term::Differentiated Consciousness]]}}

==Related LP Terms==

[[Differentiated Consciousness]] > {{#ask:[[Is a _related_ LP term::Differentiated Consciousness]]}}

'''Exogenous to the LP'''

[[Differentiated Consciousness]] > {{#ask:[[Is a related term::Differentiated Consciousness]]}}

==States of Consciousness==

[[State of Consciousness]] > {{#ask:[[Is a::State of Consciousness]]}}

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Pia Philosophia

2022-12-18T07:08:26Z

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<blockquote class="definition">'''Pia Philsophia''' (Perennial Philosophy) is a doctrine that emphasizes the growth, development, and gradual "education of humanity" as preparation for a "final revelation." <ref>Hanegraaff, Wouter J. Cambridge: Cambridge University Press, 2012. p. 10.</ref> </blockquote>

==Related LP Terms==

[[European Grand Narrative]] > {{#ask:[[Is a _related_ LP term::European Grand Narrative]]}}

'''Exogenous to the LP'''

[[European Grand Narrative]] > {{#ask:[[Is a related term::European Grand Narrative]]}}

==Notes==

Pia Philosophia has had a major influence in technocratic/engineering circles. See David Nobles ''Religion of Technology.''<ref>Noble, David. The Religion of Technology: The Divinity of Man and the Spirit of Invention. New York: Penguin, 1999.</ref>

"Pia philosophia is merely one option among many similar terms that were used at the time, such as, for example, prisca sapientia, christiana philosophia, mosaica philosophia, caelestis philosophia, vetus theologia, and even nova theologia (see Di Napoli, “Il concetto di ‘philosophia perennis’,” 266–268)."<ref>Hanegraaff, Wouter J. Cambridge: Cambridge University Press, 2012. p. 10.</ref>

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Majdhub

2022-12-18T05:10:28Z

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<blockquote class="definition">'''Majdhūb''' is an Islamic term for an individual who has experienced [[Connection]] and has consequently become "deranged in a benign way...from an overpowering perception of Divine Reality"<ref>Classe, Cyril. The New Encyclopedia of Islam. New York: Altamira Press, 2001. p. 281.</ref> (i.e., an overpowering [[Connection Experience]]" </blockquote>

==Types of Connection Pathology==

{{#ask:[[Is a::Connection Pathology]]}}

==Related LP Terms==

[[Majdub]] > {{#ask:[[Is a _related_ LP term::Majdub]]}}

'''Exogenous to the LP'''

[[Majdub]] > {{#ask:[[Is a related term::Majdub]]}}

==Notes==

The spiritual person whose mental faculties are paralyzed or confused by the effect of the Divine attraction. So-called “fools in God." Those incapable of expressing their spiritual state and gnosis in an intelligible way, possibly due to psychological or emotional impairment caused by [[Toxic Socialization]]

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