Christopher Okigbo – Looking Back at His Short-lived Life and Taking Stock of His Poetic Legacy

Christopher Ifekandu Okigbo one of the earliest Nigerian poets, who within his short lifetime, for he died fighting for the independence of Biafra, established himself as a central figure in the development of modern African poetry,has remained one of the most important African poets to write in English. Generally acknowledged as a master poet in spite of a complexity drawn from obscure allusions and symbolism, he has even been named Africa’s finest poet and one of the major modernist writers of the twentieth century. “For while other poets wrote good poems,” Chinua Achebe observed.”Okigbo conjured up for us an amazing, haunting poetic firmament of a wild and violent beauty..”

His birth and early life

Okigbo was born on August 16, 1932, in the town of Ojolo, about ten miles from the city of Onitsha in Anambra State, to a father who was a teacher in Catholic missionary schools during the height of British colonial rule in Nigeria, Okigbo spent his early years moving from station to station along with his father. Despite the fact that his father was a devout Christian, Okigbo felt a special affinity to his maternal grandfather, Ijejiofor of the Oto family, who has always provided the priesthood to the shrine of the deity Idoto personified in the river Idoto that flowed through his village. Later in life, Okigbo came to believe that his grandfather’s soul was reincarnated in him.

His Educatiiobn at Umuahia and Ibadan

Okigbo graduated from Government College Umuahia two years after the noted Nigerian writer, Chinua Achebe, having earned himself a reputation as a voracious reader and a versatile athlete. The following year, he entered the University of Ibadan to study Medicine, but switching to Classics in his second year.. He also earned himself a reputation as a gifted pianist, accompanying Wole Soyinka in his first public appearance as a singer. It is believed that he wrote original music at that time, though none has survived.

His initial literary work and art

After graduating in 1956, he held a succession of jobs throughout the country. He worked at the Nigerian Tobacco Company, United Africa Company, the Fiditi Grammar School (where he taught Latin), and was Assistant Librarian at the University of Nigeria in Nsukka, where he helped found the African Authors Association.

In 1958 his life came to a turning point as he sought to know himself better.He began publishing his works in various journals, notably Black Orpheus a literary journal that was bringing together the best works of African and African American writers. While his poetry was in part a powerful expression of African nationalism, he was adamantly opposed to Negritude, which he denounced as a romantic pursuit of the “mystique of blackness” for its own sake. He also rejected the conception of a commonality of experience between Africans and black Americans, even though it contravened the editorial policy of Black Orpheus. For Okigbo, poetry was a highly personal endeavor. Even though he embraced African culture he rejected the literary concept of Negritude, for he thinks he was just a poet.” A poet writes poetry and once a work is published it becomes public property. It’s left to whoever reads it to decide whether it’s African poetry or English.” He therefore said that there was not any such thing as a poet trying to express African-ness as such a thing doesn’t exist. A poet just simply expresses himself. On precisely these grounds he rejected the first prize in African poetry awarded to him at the 1965 Festival of Negro Arts in Dakar.

In 1963 he became West African Representative of Cambridge University Press at Ibadan, a position which enabled hiim to travel frequently to the United Kingdom, where he attracted further attention. At Ibadan, he became an active member of the Mbari literary club.For he was among the many young artists who were looking for a platform to exchange their views and share their various talents. He and Soyinka, were also musicians, performing in jazz clubs. Consequently in 1961 the Mbari Writers and Artists Club was born in Ibadan founded by the German writer and critic Ulli Beier. who invited Okigbo to be one of the original Mbari committee members together with: Georgina Beier, Wole Soyinka, J. P.Clark, Chinua Achebe, Ezekiel Mphahlele, Amos Tutuola, D. O. Fagunwa, Dennis Williams, Demas Nwoko, Uche Okeke, Frances Ademola and Janheinz Jahn, the ethnologist. The Mbari Club incooperated various activities as visual arts exhibitions, theatre, creative workshops and a publishing house.in which Okigbo eventually became an editor. It played a decisive role in the birth of modern African literature,. publishing not only the writings of its members and adherents but those of the South African writers Dennis Brutus and Alex La Guma. For the visual arts, it presented the pioneers, such as the painters Uche Okeke and Yusuf Grillo, the sculptor and painter Demas Nwoko, and the silk-screen artist, Bruce Onobrakpeya. The Mbari Club promoted the creation of a true movement of contemporary African artists, who were poised to generate a new artistic culture reconciling the continent’s cultural traditions and the technical language imposition.

Okigbo published his first poems in the student literary journal Horn, edited by J.P. Clark. though his works also appeared in the more significant literary magazine Black Orpheus. In the same year he also published as a pamphlet, Heavensgate, and a long poem in the Ugandan cultural magazine Transition, published in Kampala.. Okigbo’s early poems reflected the divided cultural heritage of his country, although it had influences from Virgil, Ovid, Eliot, and Pound which seem to be stronger than the oral literature of the Igbo.

He completed, and published the works of his mature years, including Limits (1964), Silences (1962-65), Lament of the Masks (commemorating the centenary of the birth of W. B. Yeats in the form of a Yoruba praise poem, 1964), “Dance of the Painted Maidens” (commemorating the 1964 birth of his daughter, Obiageli or Ibrahimat, whom he regarded as a reincarnation of his mother) and his final highly prophetic sequence, “Path of Thunder” (1965-67), which was published posthumously in 1971 with, Labyrinths, which incorporates the poems from the earlier collections.

The Biafran War

The 1960s was a period of great political upheavals in Nigeria with the country becoming an independent republic in 1963 and four years later the eastern Ibo tribal region attempting to secede.In 1966 the Nigerian crisis came to a head following the massacre of thousands of Igbo in the North. Okigbo, living in Ibadan at the time, relocated to eastern Nigeria to await the outcome of the turn of events which culminated in the secession of the predominantly Igbo eastern region which eventually declared itself as an independent Biafra republic on May 30, 1967. .

Although Okigbo followed the social and political events in his country keenly, his early poems moved on a personal and mythical level. Path of Thunder (1968) showed a new direction – its attack on bloodthirsty politicians (“POLITICIANS are back in giant hidden steps of howitzers, / of detonators”) and neocolonial exploitation (“THE ROBBERS descend on us to strip us our laughter, of our / thunder”) reflective of the rise of radical movements in the late 1960s.

At the outbreak of the war Okigbo was working for an Italian business organization, Wartrade. Living in Enugu, he worked together with Achebe to establish a new but small publishing house, Citadel Press. However, the events in his country made him change his plans, and abandon his job. He immediately joined the new state’s military as a volunteer, a field-commissioned major. He became accomplished as a soldier, but was killed in action in September 1967 during a major attack against Nsukka, the university town where he found his voice as a poet, and which he had vowed to defend with his life.refusing safer positions behind the frontline.. Posthumously, he was decorated with the National Order of Merit of Biafra. Earlier, in July, his hilltop house at Enugu, where several of his unpublished writings were was destroyed in a bombing. Also destroyed was Pointed Arches, a poetic autobiography which is as an account of the experiences of life and letters which conspired to sharpen his creative imagination.

Legacy

Several of his unpublished papers, however, survived the war. His daughter, Obiageli, d his literary heir, established the Christopher Okigbo Foundation in 2005 to perpetuate his legacy. The papers were catalogued in January 2006 by Chukwuma Azuonye, Professor of African Literature at the University of Massachusetts, Boston, who assisted the foundation in nominating them for the UNESCO Memory of the World Register. Azuonye’s preliminary studies of the papers indicate that, apart from new poems in English, including drafts of an Anthem for Biafra, Okigbo’s unpublished papers include poems written in Igbo. The latter are fascinating in opening up new vistas in the study of Okigbo’s poetry, countering the views of, especially Chinweizu, Onwuchekwa Jemie and Ihechukwu Madubuike , that he sacrificed his indigenous African sensibility in pursuit of an obscure euro-modernism.

“Elegy for Alto”, the final poem in Path of Thunder, is today widely read as the poet’s “last testament” embodying a prophecy of his own death as a sacrificial lamb for human freedom’

Earth, unbind me; let me be the prodigal; let this be

the ram’s ultimate prayer to the tether…

AN OLD STAR departs, leaves us here on the shore

Gazing heavenward for a new star approaching;

The new star appears, foreshadows its going

Before a going and coming that goes on forever….

The two collections of verse that appeared during Okigbo’s lifetime established him as an innovative and controversial poet.

Features of Okigbo’s poetry

His difficult but suggestive and prophetic poems show the influence of modernist European and American poetry, African tribal mythology, and Nigerian music and rhythms. “Prophetic, menacing, terrorist, violent, protesting – his poetry was all of these,” S.O. Anozie wrote in Christopher Okigbo: Creative Rhetoric (1972).

In “Distances” (1964) he celebrates his final aesthetic and psychic return to his indigenous religious roots:

I am the sole witness to my homecoming.

Okigbo’s poetry makes constant and repeated references to mother Idoto. the “water goddess” especially so in Heavensgate (1962) opening with the compelling lines:

Before you, mother Idoto,

naked I stand,

Such a reference seems central to the meaning of the poem. “Idoto” is in reality a river goddess, an essence in African cosmology which Okigbo in fact uses as a personal symbol, elevating it to a saviour thus emerging as a force representing the protection of indigenous cultures and religions from westernization. Heavensgate thus marked his return to the African part of his heritage and self-renewal through the goddess of the earth:

Before you, Mother Idoto, naked I stand before your watery presence a prodigal

leaning on an oilbean lost in your legend…

An invocation to the Idoto spirit essence opens the ritualistic pattern of the poem to which is added the oilbean, the tortoise, the python and the rainbow..This last one could perform prophetic role as Sunday Anozie suggests. It could also be seen as a snake capable of both leading and devouring the poet.

Other god-heads or prophetic essences could be seen in Okigbo’s poetry. In Limits viii the prophetic role is invested on an important symbol – the sunbird representing the mourning conscience of the poet as the cohesive spirit of the people is eventually desecrated by the imperialists. Here too totems of the ritualistic worship ‘A fleet of eagles,/over the oilbeam shadows/ ‘ ‘holding the square under curse of their breath’,’ a blind dog known for power of prophecy, howling’,’ the tortoise and the python who are classed as the twin-gods of the forest,’ ‘shrinehouse bamboo towers’, ‘egg-shells, tiger mask and nude spear.,’dumb-bells’ and ‘oblong -headed lioness’ abound.

The two collections-Heavensgate (1962) and Limits (1964)-reveal a personal, introspective poetry informed by a familiarity with Western myths filled with rich, startling images. Labeled obscure by some critics, his poetry is demanding and allusive drawing as freely from modern poets, such as T. S. Eliot and Ezra Pound, as it does from the Roman Catholic religion of his family in Ojoto. Okigbo maintained that his poetry should be viewed as an organic whole as it expressed his coming of age as a poet.

Okigbo’s influences are not limited to Africa.going to Gerard Manley Hopkins as well as a mix of European, Asian, and African influences. He borrows from various sources like African religion as well as western religion. Romantic, pastoral and classical Greek and Latin influences like Vigil and Theocritus are much in evidence along with allusions to the Bible in Okigbo’s poetry.

His borrowings, as Dan Izevbaye notes, usually seem limited to the beauty and utility of the phrase itself.with the ‘meaning’ or ‘experience’ of the poem often controlled by its immediate context. When such borrowings or images are thrust into new collocations or associations, his poetry becomes startling and fresh. This might be imputed to the adaptation, summarization and conversion they undergo before being absorbed.

The main source of obscurity in Okigbo’s poetry is that references drawn from a private world through private symbols mainly through allusions to characters who were part of his childhood -oblongs such as Kepkanly, Enki, Flannagan, Haragin, Jadun, Upandru, Anna of the Panel and Eunice and obscure places like Rickland and rockpoint cable. Such references recur all too often. They might no doubt have very personal significance for the poet to have kept referring to them. But such significance is lost on the reader who is totally ignorant of their background.

A similar loss is suffered when the reader has no personal experience of such objects referred to as: ‘advent’, ‘dumb-bells’,’rockpoint of cable’, ‘Rockland’, ‘fucking angels’,’oblong-headed lioness’ and ‘a blind dog’ which all add up to the obscurity.

Since Okigbo is writing of complex and difficult subjects,his expression might of necessity be uncommon and hard to understand. This difficulty is compounded by his either knowingly or unwittingly creating a language of ritual to which the reader has to be initiated, thus fitting perfectly into the ritualistic contents of his work. This effect is reinforced by various aspects of his techniques inclusive of his use of language. Firstly there is the broken syntax and the use of various obscure words and unusual collocations such as ‘orangery solitude’, ‘broken monody’and ‘square yields the moron’. The structure of the work itself adds to this effect by way of a kind of syncretic musical pattern worked towards through distribution of parts to traditional Ibo musical instruments. The incantatory and invocational qualities shown through the rhythmn of the lines is another, a good example of which is in “Elegy for slit-drum.”

In Okigbo’s world the modern and the traditional are thrust into a tense conflict with the profusion of images and symbols akin to western religion and civilization abounding with ‘John the Baptist’,’preaching the gambit’,’crucifix’,’pilgrims bound for shibboleth’ and ‘the censer.’ In some poems Christian rites are so fully developed that they become as dominant rites akin to traditional African religion. The omni-presence and destructive potentials of the western presence is seen through images like: ‘Thunder of tanks of giant ironsteps of detonation,”the distant seven cannons’, ‘cables of the open air’. And ‘magic birds with the miracle of lightning flash on their feathers’.

This conflict soars up to an explosive point as seen in the intensification and repetition of the thunder motif. The resulting debris is captured thus: ‘parliament has gone on leave’, ‘the cabinet has gone to hell’, ‘the voters are lying in wait’, and ‘the blare of sirened afternoons’. The confusion of values and chaotic state could be captured in no better way.

Thundering drums and cannons in palm grove: the spirit is in ascent. (from ‘Sacrifice’)

Often recurring images in Okigbo’s poems are dance (“dance of death”, “iron dance of mortars”), thunder (“thunder of tanks”, “the thunder among the clouds”), and sound of drums (“the drums of curfew”, “lament of the drums”). Gradually Okigbo started to see himself as a singer-musician, who speaks with the ancient, pre-literate language of drums: “I have fed out of the drum / I have drunk out of the cymbal…” In ‘Overture’ (1961) Okigbo was a “watchman for the watchword / at heavensgate” and in ‘Hurrah for Thunder’ a “town-crier, together with my iron bell”

Okigbo shared with T.S.Eliot a vision of a spiritual quest, taking the poet to the realm of ancient myths and to his spiritual self: “Before you, mother Idoto, naked I stand…” often using repetition, with the rhythm of the poetry becoming songlike, and the words flowing melodiously, as if the poet were listening and interpreting distant sounds. From the four elements Okigbo chooses water, the dwelling place of Idoto: “Under my feet float the waters: / tide blows them under.”.

Much of his poetry is of sound, meant to be read aloud (or even sung) — culminating in the Lament of the Drums, and then the Path of Thunder (which begins: “Fanfare of drums, wooden bells”). Again, the mix is both of African and outside influences. When he was working on Heavensgate, Okigbo himself states he was working under the spell of the impressionist composers Debussy, Caesar Franck, Ravel …

The sound and beat always convince; though the meaning can sometimes be obscure. Okigbo’s poetry is full of ellipses, with barely a poem not marked by sentences left to drop off in the three dots:

And there are here

the errors of the rendering …

The pieces of the poems are striking, often jarring. “Gods grow out / Abandoned” in Fragments out of the Deluge, a sequence that ends: “& the cancelling out is complete.”

The poems — cut up, divided, brief in their sections — impress from line to line. Lines are repeated and varied throughout several of the poem-sequences. In Lament of the Silent Sisters, for example, the question of: “How does one say NO in thunder” is central — and the thunder reappears elsewhere too. (The “NO in thunder” is a “dominant motif” in Lament of the Silent Sisters. Here Okigbo also suggests:

Silences are melodies

Heard in retrospect

The final sequence, Paths of Thunder, is a series of Poems prophesying War. and letting the conflict between art and life, and the charged political climate of the day, bubble over. This might be ironical predictions of Okigbo’s later abandoning art to serve the Biafran cause, dying in battle. It wasn’t his words that got him into trouble, but even in Paths of Thunder he makes a rare personal appearance, warning himself:

If I don’t learn to shut my mouth I’ll soon go to hell,

I, Okigbo, town-crier, together with my iron bell.

Okigbo’s poems seem to leap out even from the page.for his poetry did not allow stasis and he did not merely stick to one successful form and style. Though Okigbo sometimes overreaches himself or misses the mark even in those poems whose meaning might elude the reader he still maintains interest. Though with deceptively few words Okigbo offers sometimes daunting complexity, his poetry is certainly worth reading.In spite of his varied influences, he is endowed with a distinctive and interesting voice

Further Reading:

o Sunday Anozie, Christopher Okigbo: Creative Rhetoric. London: Evan Brothers Ltd., and New York: Holmes and Meier, Inc.,1972.

o Uzoma Esonwanne, ed. 2000. Critical Essays on Christopher Okigbo. New York: G. K. Hall & Co.

o Donatus Ibe Nwoga, Critical Perspectives on Christopher Okigbo, Three Continents Press, 1984.

oo Donatus Ibe Nwoga, Critical Perspectives on Christopher Okigbo, Three Continents Press, 1984.

o Dubem Okafor, Dance of Death: Nigerian History and Christopher Okigbo’s Poetry. Trenton, NJ and Asmara, Eritrea: African World Press, 1998.

o Udoeyop, Nyong J., Three Nigerian Poets: A Critical Study of the Poetry of Soyinka, Clark, and Okigbo. Ibadan: Ibadan University Press, 1973.

o James Wieland, The Ensphering Mind: History, Myth and Fictions in the Poetry of Allen Curnow, Nissim Ezekiel. A. D. Hope, A. M. Klein, Christopher Okigbo and Derek Walcott. Washington, DC: Three Continents Press, 1988.

Izevbaye Dan S. “The State of Criticism in African Literature”. African Literature Today. Ed. Eldred Durosimi Jones. Vol. 7. London: Heinemann, 1979. 1-19.

Witnesses, Mormons, Masons and More

The founding of the United States went along with the formation of many new denominations and cults run by the same people. I will present an argument from a fundamentalist type of site that seems to equate Luciferianism with Satanism. This is a common mistake. Heliopolitanism or a science of the Harmonic of Light is what the Druids studied and the Masons are derived from this sun (light therefrom and the Transit of Venus that tells us a lot about the sun) worship which also allows people to think of it in terms of being the ‘son’ of God. We are indeed all part of God as John 10:34 does indicate. I present this excerpt from the work of Fritz Springmeyer so that my readers will see more of what I cover in many books as I demonstrate how the elite have used all possible tools of social engineering to get their form of government in place. This is not to suggest that I am averse to a one world government. I just want it to be honest.

“Freemasonry then teaches people about the symbology of the mystery religions. The lodges bring in female Monarch slaves for some of their Egyptian sexual-magic rituals. If the reader were to get up in the morning and your mother, sister, and brother were in the kitchen and said that your mother had just drank a cup of coffee, you would be able to tell from their faces if they were telling the truth, and you would know that your mother had drank a cup of coffee. This is the way it is for us.

We know these witnesses know the truth, and we know they are not making it up. But if people don’t believe that, then they need to go scrounge up their own witnesses, and risk their own hide in doing the contacting. The material we presented here is not frivolous work. As pearls of value, we hope that this research is not taken and allowed to become pearls given to swine. Because Billy Graham is such a key person for the Illuminati and the Satanic plan to bring in the Anti-Christ and the One-World-Religion, key parts of Graham’s life have been intentionally shrouded, When he joined the masonic lodge c. 1948, they intentionally kept his membership more secret than others. Why?

They are secret about their membership in general, but even more so if the person is a key Illuminatus and a big key to their religious control, This is why they have kept the membership of Charles T. Russell, founder of the Watchtower Society quiet. This is why they keep the memberships of the Mormon prophets secret, It has been a consistent pattern by the Masonic Lodge to keep these key people’s membership very quiet. It would be much easier if we had a membership certificate, but for people who don’t want to believe no amount of evidence would suffice.

In terms of a paper trail we have the following: Billy Graham’s books consistently refer to basically only Masons. Billy Graham endorsed the Masonic DeMolay program for youth as God’s work. This endorsement by Billy Graham is in a Masonic book that is used to educate people about “the craft” (that means Freemasonry). That book is The Clergy and the Craft and it says that the people who are quoted in it are Masons. (See Haggard, Forrest D. Transactions Missouri Lodge of Research, Vol. No. 27, The Clergy and the Craft, p. 127. where Graham endorses the Masonic youth program.)

In terms of witnesses who have put what they have witnessed in writing we have the following: Jim Shaw, ex-33° Mason — the highest ranking Freemason to defect to Christianity, writes about Billy Graham being at his 33° initiation ceremony. Huntington House refused to print his book co-authored with Tom McKenney unless they took out Billy Graham’s name on pg. 104, and substituted a general description. (See The Deadly Deception, p. 104-105.) Only Freemasons are allowed to attend these initiations. (See The New Age, the official organ of The Supreme Council 33°. Wash., D.C., October 1961, p. 30.) Some Christians have tried every thing in their mind to get around Jim Shaw’s testimony. And the Masonic Lodge are now claiming that he wasn’t a 33° Freemason. There is no doubt that he was a 33° Mason.

IN DECEMBER 2001 BILLY GRAHAM WAS KNIGHTED BY QUEEN ELIZABETH

That should speak volumes to anyone who has understanding of the Illuminati pyramid power structure and the most powerful Merovingian blood line of the Royal Family.

What we are seeing is how important it is to the Illuminati to keep Billy Graham’s membership secret. Originally, Dr. Morey who wrote a book on Freemasonry told me over the phone that Billy Graham was a 33° Freemason and that he had held his membership file in his hand in the library of the House of the Temple, which is where the Supreme Council of the 33° has their headquarters. However, now he denies it and says that he only was told by the librarians that the file existed, but that he didn’t examine the membership file. He wrote a letter to Christian News to the editor which was printed. At least, his letter to the editor of Christian News says that the Scottish Rite have a Billy Graham file.

William M. Watson–DIRECTOR OF THE BILLY GRAHAM EVANGELISTIC ASSOCIATION, he is a Freemason, and he is also President of Occidental Petroleum Corporation. Chairman of Occidental was Armand Hammer. Watson is also a member of the development council of the Masonic run Baylor University. Baylor University has participated in the mind-control, (See also the expose of Baylor University in Be Wise As Serpents.) He also was a member of the advisory council to the Southwestern Baptist Theological Seminary in Ft. Worth which had at least three Freemasons on its board of trustees, and likely more.

David M. McConnell–DIRECTOR OF THE BILLY GRAHAM EVANGELISTIC ASSOCIATION, he is a Freemason, He was also U.S. ambassador to the United Nations (1968-69), business associate with Illuminatus Charles Gambrell, in Belk Stores of Charlotte, North Carolina.

Arthur Lee Malory–CO-CHAIRMAN of the BILLY GRAHAM CRUSADE Advisory Committee for the 1973 St. Louis Crusade — 32° Freemason, deacon in the So. Bapt. Church.

Who are some of the primary ministers that had worked with 33° Freemason Billy Graham over the years? Billy Graham has helped set up other 33° Masons in ministry. Billy Graham has placed his stamp of approval on almost every well-known apostate Christian out there. When Billy Graham had a crusade in Japan, the Japanese minister that he had up on the platform was a well-known extremely liberal Christian. A conservative Japanese was shocked. Billy Graham is also endorsing many of the books, and ministries of these apostates. Some of the three biggest ministers in the protestant world, Robert Schuller, Norman Vincent Peale, and Oral Roberts are all 33° Masonic brothers of 33° Freemason Billy Graham. (See Roberts, Oral. Miracle of Seed Faith, p.9.) Billy Graham has helped each of these brothers with their ministries. Robert Schuller taught principles of church growth to Unity School in Kansas City. A Christian, who used to be on staff there, said that Robert Schuller was fully aware that Luciferian Initiations were going on at the school and that he didn’t care. Robert Schuller, 33° Freemason, was helped into ministry by Billy Graham. Schuller also participates in the Monarch program and is also sexually serviced by Monarch slaves.

Norman Vincent Peale’s form of Christianity called positive thinking is actually only white witchcraft with different names. Peale simply is a “Christian” witch. Norman Vincent Peale, 33° Freemason, his church receive the bulk of people who came forward at the NY Crusade. Norman Vincent Peale is a 6° Illuminatus (Pilgrim Society), and a 33° Freemason. In the magazine Psychic Magazine of San Francisco Peale says of occultist Kreskin, All he’s doing is dramatizing what I’ve been preaching in my writing for years. Norman Vincent Peale controls the approx. $200 million Presbyterian Minister’s Fund. He celebrated the 25th anniversary of the United Nations. He was the keynote speaker at the birthday of the late Mormon prophet Spencer W. Kimball (a secret Mason).

Peale praised Kimball as a true prophet of God, and a great man of God. Peale practices witchcraft, and palms it off on unsuspecting Christians under different terminology. The false unity movement which is so strong today, wants to unite the devout Christian with the likes of Norman Vincent Peale. Peale is a good friend of Billy Graham, and Billy Graham referred the largest number of new converts of the NY Billy Graham Crusade to Peale’s church. Oral Roberts, 33° Freemason, helped into ministry by his masonic brother Billy Graham. Oral Roberts has been seen by witnesses participating in SRA and Mind-control. Oral Roberts University and the charismatic movement is another important religious front. The Charismatic movement has been infiltrated by multiples since day-one. The history of the infiltration is extensive. Oral Roberts had cherokee blood, According to some things that Oral Roberts has said, some Christians think that he received his healing powers from an old Indian who healed him through indian shamanism when Oral was young.

At times, Oral does use the same methods that spirit mediums use to heal with. According to slaves who have been deprogrammed, they were in satanic rituals with Oral Roberts. Christian ministers, who have participated in his ministry are saying that they have seen massive swindle in his healing ministry. His university is being used as a programming center. His basketball team at one time had Monarch slaves playing on it. We do not know if they still do. Under the prayer tower is one of the programming sites. Billy Graham, a handler himself, helped launch Oral Roberts University, and is a friend of Oral Roberts. From the Illuminati’s point of view Tulsa is the Guardian City of Apollo. The City of Faith is to be the center for healing from AEsculapius, a demon related to Apollo. {Asklepios is a contributor to the Corpus Hermeticum and the author of a sermon on Light or Heliopolitanism.} While portraying themselves as Christians, infiltrators within the charismatic movement are carrying out satanic rituals to get demonic healing powers. Tulsa is one of, if the main center for the campaign to infiltrate Christianity via the Charismatic/Pentecostal movement with programmed multiples.

G. Bromley Oxnam, 33 ° Freemason, was head of the FCC churches, supportive friend of Billy Graham, G. Bromley Oxnam has a long history to him of working for the elite, interested readers can pick up his story in Be Wise As Serpents in the chapter that goes into the details about how the Christian churches were organized by the FCC and WCC for the Illuminati.

The NWO is infiltrating the churches via the Earth Stewardship Movement. An attempt was made at Rio de Janeiro to get an Earth Charter but there wasn’t enough time, their were lots of N.O.G. delegates and just in general lots of people to coordinate (4,000 attended). Another Earth Summit was promised, but instead they decided at the end of Sept/Oct of ’95 to have a State of the World Forum to be held by/sponsored by the Gorbachev Foundation at the Presidio, CA. The ex-head of the KGB, Gorbachev is now headquartered in the Presideo, a major mind-control programming site. Christian basher Ted Turner was the chairman of the conference. The cost was $5,000 per person and the invitations went out to only select people. There were 100 handpicked politicians who received invitations, along with Billy Graham and Mother Teresa. This was coordinated with the 50th anniversary of the UN which was being celebrated all over the world.” (8)

Shuttlecock Woes – A Layman’s Guide to Common Badminton Injuries

A rather common opinion about badminton is that it is one of the safest games possible-a fun, family game innocent of malice and devoid of any real danger of injury. Such notions are highly probable, given the immense popularity of the game worldwide, as entertainment for children during playtime as well as a serious Olympic sport.

However, contrary to popular opinion, badminton players are also prone to injury-some so intense in nature that they may take months to heal completely. According to one study conducted by a Denmark-based group of doctors and published in 2006, badminton injuries occur at an average rate of 2.9/person every 1000 hours of play time. Despite being a non-contact sport, where there is no physical contact between the opposing players, badminton injuries happen frequently-mostly due to over use of certain parts of the body and sometimes because of accidents happening suddenly and painfully. Mostly they occur in players who wear the wrong shoes, do not warm-up, warm-up more than required, sport bad technique, are overweight or generally unfit. Injuries are witnessed in players who have not indulged in sport for a while as well as in seasoned players who have overused body parts such as wrists, ankles, knees and elbows to name a few.

Acute/Accidental injuries:

Ankle Sprains- Although still wanting in detailed statistical studies, some research papers have shown that on an average, ankle sprains constitute more than half of all reported badminton injuries. An ankles sprain can be described as the stretching and or tearing of ligaments and muscles in the ankle. In extreme cases, there may also be damage to tendons, bones and other joint tissues. The resulting bleeding within tissues can cause sudden edema and swelling of the ankle, which in third degree sprains, often takes more than 6 months to heal completely. Ankle sprains are accidental in 99% of the incidences and happen when the player lands on his partner’s foot or on the floor with his own foot turned inwards, outwards or flexed. The extremely quick directional changes required during badminton, often cause the feet to roll over or twist, resulting in a sprained ankle. Fatigue, extra body weight and shoes with more than normal ‘grip’ are frequent contributors to such injuries.

Meniscus Tear- This also goes by the layman-friendly alias ‘Torn Cartilage Knee Injury’ and is as painful as a sprained ankle. During the intricate footwork required during a badminton game, the meniscus or cartilage, which provides a soft cushioning between the thigh and shin bones, sometimes ruptures, causing pain in the joint-line of the knee, swelling and inability to flex the leg completely. This may sometimes also be accompanied by an injured or totally ruptured ligament, which increases the pain factor and healing time. Normally, the swelling and pain settles down easily for most people. However for some sportspersons, the knee can become prone to knee locking or ‘giving way’, in which case, surgery is required.

Muscle Strain- Unexpected movements, such as a sudden overhead smash, may put muscles in various parts of the body under pressure, thereby causing a disruption of fibres in the affected muscle. This can result in pain, swelling, bruising and in extreme case, loss of function. Muscles commonly affected are the hamstring, knee, shoulder and calf, to name a few.

Ocular hurt- A Malaysian study reportedly called badminton the ‘sport which presented the greatest ocular hazard in Malaysia’. Another Canadian study backed up these claims saying that 30-58% of all eye injuries in Canada caused by racquet sports were attributed to badminton. This may seem funny to a layman, since a shuttlecock looks anything but devious, with its lightweight feathery appearance, compared to the heavier balls used in tennis and squash. Although the frequency of eye injuries on an average is more in squash than in badminton, the latter does account for injuries which are greater in severity. This is partly because the bottom round of the shuttlecock fits into the eye orbit and also because of the extremely high speeds achieved during badminton. Badminton is widely considered to be the fastest racquet sport in the world and shuttlecocks have been known to reach speeds of more than 300 km/hour. On 25 September 2009, Malaysia’s Tan Boon Heong set the international smash record of 421 km/hour in the men’s double’s category at the Japan Open 2009. This is 1/3rd the speed of sound at sea level, so one can imagine the effect of a shuttlecock travelling at that speed and hitting one’s eye. It would be painful to say the least.

Fractures- Fractures are fairly rare in badminton, although some have been reported. They normally happen when another player’s racquet hits a player’s arm or leg or if the player himself falls down heavily or if another player missteps and falls/steps on him/her.

Chronic/overuse injuries:

Achilles Tendonitis- Loosely defined, Achilles Tendonitis or Achilles Tendonipathy is an inflammation of the heel cord of the foot. In reference to badminton, it can be described as a chronic degenerative change in the Achilles Tendon (a cord of inelastic tissue connecting bone and muscle running from heel to calf) occurring due to repetitive jumping and running, worsened by poor warm-up techniques. More common as one ages, it also tends to worsen with activity.

Tennis Elbow- Do not be mislead by the nomenclature of this particular injury. Tennis Elbow is often seen in sports other than tennis and very frequently among badminton players. The injury, known as Lateral Epicondylosis among the medical fraternity, is a chronic overuse injury which occurs due to the inflammation of the tendons of the forearm on the outer part of the elbow. Players who indulge in repetitive backhand strikes are often subject to Tennis Elbows. Change of grip size, lack of recovery and excess stretching tend to make them worse.

Golfer’s Elbow- This particular injury is similar to Tennis Elbow in mostly all respects except for the location of the injury. While Tennis Elbow causes inflammation on the outer part of the elbow, Golfer’s Elbow usually occurs on the inner side of the elbow with the pain sometimes radiating along the forearm. It is also a chronic degenerative problem, mainly caused by an overuse of the wrist.

Jumper’s Knee- As the name suggests, this injury often comes on due to repeated jumping on hard surfaces. Known in medical terms as Patellar Tendonitis, the Patella Tendon located below the knee cap is affected over a long period of jumping and landing during badminton. Activity normally worsens the tendon damage and a rupture may sometimes follow with lack of rest

Rotator cuff injury- The most prominent shoulder injury to affect badminton players over time, typically a rotator cuff injury is brought on over time by repeated stress to the shoulder area while playing overhead shots in badminton. It usually begins as a lingering irritation in the shoulder known as an ‘impingement syndrome’, which if left uncared for, worsens to develop partial tears in the rotator cuff muscles. Further activity and stress can cause a complete tear in one or more muscles in the area.

Sacroiliac Joint Dysfunction- The Sacroiliac Joint connects the sacrum at the base of the spine to the ilium of the pelvic region. Continuous badminton playing with low core stability causes an anatomic issue in this joint, which results in chronic lower back pain. The condition is known as Sacroiliac Joint Dysfunction and affected players are advised to refer a physician for a complete evaluation of the condition.

Neck sprains- Focusing on the shuttlecock for long durations and turning one’s neck accordingly in various directions, can cause the neck to be extended beyond the normal angles, especially while playing smashes and strikes around the head, thereby causing neck sprains.

Cramps- A cramp can be described in a badminton player as a sudden and intense pain caused mainly in the leg area due to major loss of fluid, overheating of the muscle and fatigue. Although the suddenness of a cramp could warrant it to be placed in the “acute injury” category, it is considered to be a chronic injury, since it happens after playing badminton for a long time.

Abrasions and blisters- Common yet less malignant as compared to the rest of the above-mentioned conditions, abrasions occur mostly on the hands and knees due to direct contact with hard surfaces when the player falls or scratches himself. Blisters occur due to pus or fluid formation under the skin caused by extended periods of gripping a racquet, an abrasion not being cleaned or healed properly and heels or toes being continually encased in shoes or being in direct contact with a hard surface for long periods.

Prevention and cure:

It would be wise to adhere to the oft heard rule in the exercise arena “You don’t get fit to play a sport, you play a sport to get fit!” Therefore it is advisable for badminton players of all ages and levels to take a few important pre-game precautionary measures, which include but are not limited to increasing fitness levels, better nutrition, decreasing weight, getting the proper shoes, grips and other attire, warming-up before playing and improving playing technique.

One cannot stress enough the importance of a good warm-up session before and cool-down session after a heavy game of badminton. A typical warm-up should include about 5-10 minutes of gentle jogging , spot walking or skipping, followed by short stretches of 30 seconds each, slightly longer stretches on the tighter muscles ending with stretches for certain individual muscle groups like shoulder, hamstring etc. If the player wishes, he/she may also follow this with certain specific exercise drills such as push-ups, sit-ups and the like. Stretching releases tension within muscles, allows freer movement and circulation and not only prepares the body for heavy-duty badminton, but also the mind. Begin the game with around 5-20 minutes of gentle shots with your partner and then gradually increase the pace and tempo of your game. Ideally one must end a game with cool down exercises and stretches too.

Shoes and grips especially are of utmost importance in preventing ankle and elbow injuries respectively. Gripping a racquet too hard or long can bring on a Tennis Elbow, while wearing heavy grip non-supportive shoes cause ankle sprains and Achilles Tendonitis.

To prevent elbow issues, take extra care to buy a good quality racquet which fits precisely into the palm of your hand. Turn your racquet into a powerful, injury-preventing instrument by adding more grip to the handle, taking care not to add too much to disrupt the racquet balance. For those of you, who already have suffered from Tennis Elbows before, it would make sense to wear a Tennis Elbow Compression Strap, which works by reducing tension on the elbow tendons.

Badminton requires the player to slide across the court and hence it would be a good idea to get shoes which have a good arch support, shock absorbers to prevent injury to the ankle, heel cups to keep the heel protected and special soles which do not provide much room for friction with the ground below. Take care to buy a shoe which has a combination of these qualities in order to be assured of all rounded protection. Never wear jogging or basketball shoes for your badminton game and make sure you keep a pair of good badminton shoes aside meant solely for badminton.

A few other recommended products for badminton injuries include orthotics and insoles, knee and Achilles straps, ankle braces, shoulder supports and blister socks.

To prevent eye injuries, many research scientists recommend that certified plastic polycarbonate glasses be worn by beginners and experienced badminton players alike.

Lastly, as a generic rule, make sure you are always well stocked up on water or isotonic sports drinks, especially while playing badminton in hot weather, since like all other sports, badminton too tends to sap the fluids and cause dehydration.

When a badminton injury has already happened, quick and correct procedures are essential for a speedy cure. In case of acute injuries like sudden sprains, strains and tears, the first step towards healing is correct diagnosis. This must be followed by the rest, ice, compression and elevation protocol which is absolutely necessary for recovery. Special care must be taken to keep weight off the injured area and lengthy periods of rehabilitation are a must. In case of a sprained ankle a removable plastic cast walker may be necessary to provide the required support. Tennis Elbows can usually be alleviated by rest and ice therapy, but in the more severe cases, pain relief and anti inflammatory medication and sometimes corticosteroid injections are required. Golfer’s Elbow on the other hand is usually treated with tape, elbow guards, manual therapy and stretching. When Achilles Tendonitis occurs, ice packs are normally helpful, but a minimum rest period of three months is required for the body to produce the collagen tissue in order to repair the injured tendon.

Sounds scary? It doesn’t have to be! Badminton can continue to be a fun sport for all those who have even a smidgen of interest in it. The fear of injury need not come into the picture at all, if the necessary precautions are taken and if players choose to keep themselves intelligently informed about the protocols to be followed- in case of injury.

Keep the shuttlecock flying fearlessly and treat yourself to a great injury-free badminton blast!

Sacred Love – Healing a Broken Heart; Part 1

Live with an open heart. Move to love. Accept the diversity of love. Don’t run away, have the courage to change your consciousness around love. Hold your love for life supreme, devote your life to it. Nothing external can have any power over you unless you permit it. Your love is too precious to be sacrificed defending menial emotions like hate, jealously, and envy. Your life is fragile, stay open in love, guard it carefully. With an open heart we learn not to punish people for who they are. Other people can’t belong to us, no matter how much we love them; our only right is to appreciate them. Don’t allow support or challenge to distract you from doing what you love, being with who you love, and giving what you love. Give respect to people by honoring their choices even if you don’t agree with them. Love is not attachment. Do not react to negativity, ignore it, let it pass you; don’t even hit the ball back. Never accept criticism you didn’t ask for. Opinions are the cheapest commodity on earth. Their stress is not your stress, their fears and doubts are not your doubts. Only the universe of Nature can create the magnificence of a flower, but any foolish mind can pull it to pieces. So openhearted living is inspired living. You can be inspired simply by knowing that everything you feel was inside you, already. Someone just bought it out. And at least that makes you honest with yourself.

Beauty is Spirituality in Reality

During hardship, don’t let faith in your spiritual world die. Know that you are always being guided, and sometimes, that guidance takes us into places we never would have chosen. But can you see that this is integrity because you devote something to your existence, and have the willingness to deal with where you are taken? You asked for leadership and you are getting it. Work with the laws of nature and you can find beauty in the darkness, healing. Sometimes we get a flood or drought, a bush fire, and all manner of things come to us even though we never overtly asked for them, the key is to learn from our life, not resent it.

Without knowing you, I can only surmise the cause of your current circumstances. Nature’s laws reveal the guidance you are being given.

When a person is deeply challenged at a personal level, and beginning to feel angry and hopeless, it is because they have lost their real dream. Sometimes in these circumstances we try to live someone else’s. It is a sort of suicide of the spirit. Emotional challenge asks a person, “What is your dream?” If you have defined your life as what you own, how you feel, or who you are with, you have built a very problematic existence and your spiritual path may be blocked.

When the wind has blown hard against the tree, is there still a tree? When the flood has stripped the earth, is there still an earth? We are continually being stripped of our ego, to find all that is lovable, our guided path, so no matter what you do, you are wonderful, guided and worthy.

I can help you answer the question, “What is my dream?” It is very easy. You take some spare time and go into the forest and find stillness. Then, unravel the knot that has become tangled. Let the stories unfold so that your heart can be open again. Learn from experiences, rather than fight them. There is no use in anger, or even analysis, there is simply growth. Heal by finding the beauty in others.

To heal, we must see beauty without reason, and to achieve that, simply diversify your outlook. See what is beautiful in something bad, and you will have crossed the line. Your life force, which is what people feel when they are near you, will be released from its judgment. We cannot do anything productive while we are suffering disappointment from the past, or false hope for the future. We must learn to see the beauty in every circumstance. No victims.

You are a wonderful person, who has a lot of love to give the world. Whatever job or relationship you have can bring out your best, happiest, and most spiritual self – if you can heal the hurt, and step forward with an inspired attitude. Find the beauty in everything.

The word for the heart in Arabic is “qalb” and literally means “that which fluctuates”;

the heart expands and contracts, and even in its purified condition passes through many states. The subtle faculties of the heart are our deepest knowing. That knowing is frequently veiled, or confused by more superficial levels of the mind – by opinions, desires, social conditioning and especially by our fears. The veils of conditional thought may obscure the mirror of the heart by the soot of emotions, by the corrosion of negative attitudes. In fact ,we easily confuse the ego’s emotions with the feelings of the heart.

Overcoming the need to react

You already know your love

You already know your love

And all the judgments are just the dance around it.

Blaming him, blaming her, these are just lies.

Even if you find a guru to agree with you

They are lying too

Blame is a lie, it feeds the ego, and the ego can only lie.

Ego cannot be authentic, it can only copy, react, duplicate, replicate.

Love is the spark that makes a fire.

The flames are the ego.

Never let that spark go out.

Without it, there is no fire.

During challenge, try to be in the moment, quietly, and do not talk too much. Fast response to challenge is not likely to result in anything thoughtful. The best thing is to be as quiet as possible, and to think about the matter for while before expressing your reaction. If somebody says they want to know right away, you can say, “Well, I don’t know right this second, but I’ll tell you tomorrow”. Avoid answers that come in that moment.

Reaction to another person is like throwing petrol on a fire. It serves only to create tension. It should become obvious in life that reacting to people places them far from their own true nature, far from their own true spirit, and is a great cause of broken harmony. To this end, harmony should be akin to stability. Stability however can only come from inner stillness.

The greatest reactions are those made by people to some form of insult or accusation. The more accurate the accusation, the greater the reaction. It serves neither person to react. Every reaction creates another action. The sign of a wise manager of a business is one who does not react – one who holds the calm until all the facts are gathered.

Remember, you always have choice as to how you respond to any situation. There is a wise way and an unwise way. Wise is to see the balance, the two sides of it and then choose the action, unwise is to see one side of a thing and then react, one is powerful and truth, the other is illusion, it is a choice.

The best way to know God is to love many things. -Vincent Van Gogh

Love goes deeper and deeper when you learn to be in the moment, quiet, and not talk too much. Then you will experience a deeper awareness of life. Fast response to challenge is not likely to result in anything thoughtful, so the best thing to do is to be as quiet as possible, and to think about matters. To cultivate this true love, we need to get away from our conventional environment from time to time, and create the spaciousness for clarity. We need to create seclusion for ourselves, to sit peacefully in the clarity of solitude, illuminated by emptiness.

If the mind is happy, the heart will be true, and then the body will be relaxed. We must find out how to become happy within, without achieving anything. Wanting to celebrate a loving relationship without discovering some level of self contentment is like trying to cover the whole world with leather to avoid the pain of walking on stones and thorns It is of course, much simpler to wear shoes.

Arguments

Emotion causes arguments. You react, then they react, and then you react; the pressure builds until there is a screaming match. Emotion is like a pressure cooker, the heat under it is lopsided thinking, and the frustration is building inside. Eventually you can’t take the lid off because there is so much pressure in there.

That’s why pressure cookers have that little pressure relief valve on the top. And so do you. You must create a pressure relief valve for yourself, not so you can stop feeding the emotion, but so you can stop bursting with steam, and try to see the two sides of something.

Two people can only argue if both of them are emotional. If you see the other person’s point of view and they are still emotional, then they must surely be arguing with themselves.

I use this response when people give me their worst insult. For example, guys who are insecure and want to compete. They to do the “I’m better than you thing”, they say in an aggressive tone, “You are a ………” Of course they are hoping I will turn around and say “You are too” which is grounds for a street fight. But I just turn around, look at them and say, “Yeah, I know” and keep walking. The is mahatma Gandhi’s way, he said “accept every insult without resistance and it’s like handing the issue right back to the giver”

All our emotional arguments, all the tears, anger and stress are created out of imbalanced thinking. Stupid isn’t it? It is such a denial of what is blatantly obvious in nature. Religions are the lifeblood of lopsided thinking. That is how they separate you from God and give themselves a job.

The Lower people move down the consciousness tree, the more violent they become. At the bottom of that consciousness cone, people are very righteous, fundamental, “I am right you are wrong” and this is a very violent argument. As your rise up the cone, the level of emotion is exactly the same, arguments can be quite passionate but there is not all or nothing mind space. There is the ability to take it easy, to see the other persons viewpoint, and therefore there is more arbitration.

At the top we see both sides. The argument is the same as at the bottom, same topic different process. At the bottom people argue one side or the other. At the top people argue in order to see both sides. Balanced information always exists to every debate.

At the top of the cone it is a search for balance. At the bottom, where it is violent and rejecting, there is an attempt to find imbalance, one side or the other.

You are the breeze

Gentle soul, you are the breeze that kisses my skin

Beneath the pines

And I hear you whisper into my heart

I see your sunlight

Your tenderness

It brushes my lips

And we are together

The world is gone

We are in love, forever.

Beyond Arguments dealing with Emotional Challenge

There are always options as to how you react. Say you find it out your car was stolen just before you are going to the airport. One solution is to fly into a rage, swearing and cursing, spinning with anger at those thieves, and completely cutting years off your life. That’s the emotional reaction. The other reaction is, “Well I see the bad side and man that makes me angry, I feel really angry, but there must be an upside to this. Now I won’t have to store the car while I am gone, maybe it means someone is feeding their family tonight (selling it), maybe the insurance will cover it. Maybe we can think of buying a different car when we get back.”

Love More

The key to healing a broken heart is to love more. The pain of a broken heart is emotional blockage, which stops love. But there is no need to stop loving someone, just because they are not with you. If they hurt you, lied to you, or cheated on you, then you can be really truthful and admit, “No more than I did to myself”. All that aside, just because somebody doesn’t do what you thought they were going to do, it is not a signal to stop loving them. Just a signal to love them more.

The more you love something, or someone, the less you are attached to them. If you emotionalise, then you are attached and can’t survive without them. Or you can be so angry that you can’t feel how much you love them. However, if this happens you go back out into the world bitter, and people smell your bitterness. Then, the only relationships you can have are bitter ones. So it is better to love the past, admire their gifts and their beauty, and simply say, “That past relationship failed because I wasn’t ready to love that person enough. I drew the line at something”.

Beware of forgiveness. This is a really bad place to get stuck in moving forward. There is an implied notion in forgiveness that you are the victim and they are the criminal. This is not really going to heal anything, although it’s far better than hate. The healed place of the past, is admiration. If you speak of your ex, then speak in admiration, if they were good enough to meet, they are still good enough to give thank you to.

Wish them happiness. That means you aren’t responsible for their happiness. You wish them love and happiness. Then you are not in the loop anymore. You simply do all you can, as a citizen of the earth, to make another human beings life good. You don’t take credit and don’t take blame. Just love. Simply love them more and know that you have every trait you are condemning in them. So if you can admire them, you are admiring you, this is especially healthy.

If you react to the past and don’t come to love the past, then you drag the past into the future. Your love will again be conditional, hell, because you’ll end up living in a box, alone, surrounded by your baggage, and pretending you are happy without the love and affection of a lover.

Sacred Love requires work. It is easy to love a flower, it just sits in a pot and smiles. It is easy to love a dog, you are just stern with it, or give it a bone, and it is obedient. It’s easy to love a person you hardly ever meet, because you can “tolerate” them for short stints. It’s even easier to love a religion or spiritual philosophy because that icon sits there and never disagrees, never reveals your shame and anger. It fixes all those problems by patting you on the head and telling you that you did well by doing worship. It’s easy to love kids. You just get them to do what you want and the world is happy, they can even live out some of your own missed hopes. Just load them up with your expectations to be what you failed to be. But relationship?

Now we are dealing with love. Love that is not easy. Don’t you think its amazing that we can look up in the universe and admire all of creation, we can admire imaginary Gods and spirits that we never saw, in our whole life, but when our partner contradicts us, we blame them and say, that is not God, that is not lovable. Then we climb on our high horse (the ego), and tell that lover they are unworthy of love and better change tomorrow.

There is nothing that can happen on earth that the creator didn’t create. It all got created, then people wrote books. The whole of creation is made from love, then people wrote books trying to explain it. But their explanations are flawed because they are human, they are fear driven. All of life and all of creation is explained in love. People didn’t write books and then create a world. You fall in love, in harmony with your creator, a love moment when your ego is asleep, and then it wakes up and individualises you, separates you from creation. This is where all our suffering comes from. Some people believe they can defy nature, but life is very long in this regard, 20 years is nothing. Debts are accrued – you can watch it.

The only thing in the entire universe that you can change, is your mind. Funny isn’t it. It is the only thing you can change, and always the last.

Beyond Blame

Nobody can break your heart. Your heart can’t break. Your mind can break, but your heart can’t break. It feels like your heart is broken but it is not. Your mind got offended. So you tried to stop loving somebody, your mind stopped loving somebody. That is what “breaks your heart”. Your mind got a challenge, your mind expected them to do one thing, and they did another. Then, you hated them, so you had to stop letting the love flow. But you can’t stop loving. You must need to know how to love without having them. To love someone is not possessing them. To love someone you don’t even have to like them. Liking someone is not loving.

When you stop letting the love for somebody out, you hurt yourself. If you stop admitting that you love somebody, then you “break your own heart.” Because your heart only knows one thing, it knows how to love. It doesn’t know how not to love. So, when you block your love for somebody, you block it to yourself, your next partner, your next partner, and your next partner. You block it for your whole life. Especially if it is a parent that you block your love to.

Beyond Blame

In Nature,

unity comes from diversity.

The person who will love most,

will love with open palms.

A closed fist of control

is like a the hardened crust of the earth,

waiting for an earth quake

to force a tsunami.

Soften the ego,

then you will learn to flex.

In relationship, it is easy to love when you first “fall in love”, because your mind was out of the way and your heart was free to love. Then the mind remembers the past, and that unhealed love relationship starts to bring memories back in. Inch by inch your heart gets blocked by all the unfinished business from the past. I went out with a lady who, many years before, had a teenage love affair. She was so badly affected by the loss of it, that her chest collapsed. From then on, all her partners were older men because she thought they would not “dump her” like that boy in her teens. She found she could love for the first weeks of a new affair, but after that, she was crazy in fear, hyper sensitive to all her issues. You could say she was very messed up, but really, it was a blockage in her heart to that one boy, so long ago, and it had never been fixed.

Really when we talk of a broken heart we mean broken ego. That ego in the west is our identity, so when someone breaks our expectations, we say we have a broken heart. This is why so many eastern teachings try to get you past the ego, because that ego can raise you up in excitement and dump you down in a broken heart feeling. Western teachers of eastern philosophy confuse the whole issue. They try to use eastern teaching to elate you, to raise you up, thinking, in a white Anglo Saxon way, that there can be a life without sin. This is how the great eastern teachings about nature got polluted. Even eastern gurus who go to the west mix the whole teaching up because if they are honest, they will have no students. They are afraid of the truth, that there is a balance in nature.

A Heart Pounding, Thrilling Adventure and Intro to Technical Canyoneering: Rappelling Coon Bluff, AZ

The amazing state of Arizona is known as canyon country and home to many beautiful and diverse slot canyons with sheer rock wall cliffs, deep natural pools, and breathtaking cascades and water falls. Many of these gorgeous canyons are still relatively unknown, rarely visited, and not that far off the beaten path to able to be accessed and reached in a day’s journey. In order to descend into these backcountry canyons is what “canyoneering” is all about consisting of hiking, climbing, boulder hopping, scrambling, swimming and rappelling, with rappelling being the most technical of all the canyoneering skills and also the most dangerous. Canyoneering thus becomes “technical canyoneering” when rappelling or the use of ropes are required in order to safely continue the descent and exploration of a canyon area. So if you’re looking for greater adventure and more of an outdoors challenge and the ability to further explore more of the beautiful and remote rock canyons of Arizona, then you’ll want to check out learning how to rappel where you’ll begin your venture into the exciting world of technical canyoneering!

Rappelling is defined as “a specialized climbing technique used to descend mountains or cliffs through the use of a controlled slide down a climbing rope anchored to the top of the cliff’s ledge. ” Rappelling is considered an advanced canyoneering skill requiring formal training and practice before heading out either with a guide or on your own. After having been recently introduced to the sport of canyoneering, I’ve been inspired to continue growing my canyoneering skills so that I can explore more of these remote backcountry canyons. So when a local hiking group called the Hiking Hikers Hiking Group (aka Triple H) announced that they were offering a beginners introduction to rappelling class at Coon Bluff Recreation Area on the Lower Salt River, I quickly and excitedly signed up!

Located about 17 miles northeast of Mesa, on the beautiful Lower Salt River in the Tonto National Forest, Coon Bluff Recreation Area is a scenic and popular location for camping, picnicking, fishing, and also wildlife viewing and bird watching. Along the flanks of the river and its lush riparian habitat, they say it’s very common to see bald eagles, turkey vultures, and even wild mustang horses that wander in from the desert in the early morning hours. To visit the Coon Bluff recreation area, a day use Tonto National Forest Pass must be purchased, at a cost of $6 per vehicle. You can purchase a pass before you leave either online or at your local sporting goods store, such as The Big 5 Sporting Goods.

So on a bright, clear November weekend morning, and after stopping to pick up a Tonto National Forest pass, I set out on I-17 South from North Phoenix to meet up with my good friends and fellow hikers for our 1st rappelling class and adventure. Coon Bluff, we learned, with its 92 foot sheer vertical rock wall cliff, is also a popular place for practicing rappelling skills whether you’re new and a beginner just starting out or if you’re more experienced and advanced. Being someone who has a real fear of heights I thought, oh my God, 92 feet? I felt so nervous and not even sure I’d be able to actually go through with it, at least not without a big giant push from behind!

After picking up our last friend in Gilbert, in the East Valley, we were finally ready to set out for Coon Bluff. To reach Coon Bluff from Phoenix the directions say to take route 60 east to the Power Road exit, then head north on Power Road, which turns into the Bush Highway. After about 12 miles or so on the Bush Highway you’ll first come to the Phon D. Sutton Recreation Site Road, but keep going another ½ mile, and on the left you’ll come to the Coon Bluff Recreation Area Road. We turned left and arrived at Coon Bluff at about 1:40pm, just in time for our 2pm, afternoon session Beginners Rappelling class.

We parked at the Coon Bluff Recreation Area parking lot, where we also met up with a few other class members who were just starting to arrive including our good friend and fellow TLC Hiking member, Dan Myers and his daughter. We got out, got our packs and gear together and after posing for a quick group photo, we started the short hike down the trail to the river’s edge at the base of the bluff and the 92 foot rock wall we would soon be descending down. The closer we got as we approached, the taller it looked too. From the river’s edge, while we were waiting for everyone to arrive and for the class to begin, we enjoyed watching as there were still people rappelling down from that day’s morning session class. Wow, I thought as I looked up in amazement. From the ground, looking straight up, you’d swear it looked like 200 feet!

Soon everyone had arrived and it was only a few minutes later that our event organizer and instructor, professional world mountaineer, Michael Marin, had arrived after having both rappelled down to the bottom themselves. In this introduction to rappelling class Michael expressed that we were going to learn all about rappelling technique, selecting and building anchors, tying knots, gear, terminology, what to do, what not to do, and how to get yourself out of a jam should you get yourself into one. But most importantly Michael began by stressing the importance of safety, safety and even more safety when it comes to rappelling whether you are new and learning or whether you are an experienced canyoneer or mountaineer. It’s carelessness that is the leading cause of accidents and death and is preventable by learning the essential skills properly and always using good common sense, he said.

After setting the foundation of safety first in everything you do when it comes to learning how to rappel, we were then introduced to the gear and equipment we would be needing and using for our first rappelling adventure. A list of the basic equipment you need for rappelling and which can be purchased at a local REI store are, 1) a good fitting harness, prices range from $40-$55, 2) a locking carrabiner, $10-$20, 3) a rappelling device such as a figure 8 or an ATC, $15-$30, 4) a 5ml prusik cord, for $10, and last but not least, and the most expensive piece, your climbing rope, which for technical canyoneering, and for beginners, they suggest a non-stretch, dry treated rope, ideally about 9-10ml and 60 meters or 180 feet in length, and runs in the price range of about $160, not including the rope bag you will also need for about $40. In addition, when it comes to packing the gear and venturing into wet canyons for technical canyoneering, backpacks start at about $129, and for securely storing your equipment and assessories its essential to have a dry pack to prevent water leakage and whether large or small, the prices range roughly from $10-$20.

With our harnesses and equipment safely and securely on, we were walked over to a tree behind us where Michael had ropes anchored securely and ready for us to begin learning rappelling technique and practice, while still on the ground, how the equipment works and why, as well as give us all a chance and opportunity to get comfortable with how to use the rope through the rappel device. You don’t need to “white knuckle it” he demonstrated, just guide the rope behind you with your right hand to your rear, then release pressure and resistance for greater speed or hold tighter behind you, adding more pressure and resistance for your brakes, to slow you down or to stop altogether. Once you understand how to utilize this technique, all you need to do is just lean back into your harness and trust your equipment will work for you. After everyone had gotten a chance to practice and felt comfortable enough to continue, we were given the okay to begin practicing our first real live rappel!

We followed Michael as he led us up the trail to the top of the bluff and what a beautiful view it was overlooking the entire Lower Salt River valley below. Wow absolutely gorgeous! After a few last minute tips and pointers about setting up anchors, how to set them up safely, where, and what types are best to use, both natural and man-made, we walked over the cliff’s edge where Michael introduced us to the dual ropes we were going to be using and spoke to us about the importance of redundancy when doing any type of rappelling or mountaineering especially for beginners, like us.

Now we were ready to start our first rappel. Michael asked, “okay who’s going to go first?” After a quick peak looking down over the cliff’s edge to get a photo of my friend Scuji waiting down below, I could hardly see him. That’s when my heart began racing and my palms started sweating. Wow, I thought, that was a really long ways and straight down too! I had so many butterflies and the longer I was up there, the more nervous I got. So I jumped in line quickly after my friends Carolyn and Bob and as I was starting to shake like a leaf, I walked over to the edge where Michael hooked me up to the rope and I was instructed to call down below, “on belay?”, then after hearing the call back, “belay on”, he said to call back again saying, “rappelling”. While keeping my eyes locked with Michael’s, I kept asking, “am I doing it right?” and as he repeatedly replied back, “yes, you’re doing it right, you’re doing good, keep going!”, and with his confidence and assurance, I started to slowly walk myself back off the side of the cliff, leaning back into my harness at the same time pulling the rope behind me with my right hand to keep my speed slow and my decent steady, but never once looking down, just focusing intently on what I was doing until roughly almost midway I heard a call from my friend Scuji who was yelling up at me, “Laura, look left!”. I hesitated then reluctantly looked down so he could get a picture. It was that moment that I realized I was actually doing it! Now it started feeling easier and I was even feeling comfortable enough to let loose of the rope a little and increase my speed, swinging a bit off the wall as I continued to grow closer to the ground. Wow, what an incredible and thrilling experience! Once I had made it safely to the ground, my good friend Bob was there waiting for me to help me unhook and I was again instructed to call back to the top, “off rope” to let the next person know that I was done rappelling.

After having completed my first rappel, I then waited for the rest of my friends and classmates to make it down safely. First came my friend Dan, then Scuji, as well as the rest of the remaining class members, as I continued to take as many photos as I could, capturing their first rappelling experiences for them. As the last members came down, the sun was starting to set and by 6pm, the last person had made it and the ropes were dropped signaling that class was officially over.

It was a really great day and an incredible experience and an excellent class organized by the Hiking Hikers Hiking Group (aka Triple H) and taught by our friend, professional world mountaineer, Michael Marin. A real heart pounding, palm sweating, thrilling adventure and excellent introduction to rappelling and technical canyoneering, I will never forget either! So if you’re looking for greater adventure and more of an outdoors challenge and would like to be able to explore more of the beautiful and remote back country rock canyons of Arizona, then I highly recommend learning rappelling and begin your venture into the exciting world of technical canyoneering!

Zambian Cultural Heritage – Chewa People – Their History and Culture

The Chewa people of Zambia live in the Eastern Province of the country. The language of the Chewa is Chichewa and Chichewa speaking people are Malawi and Mozambique. The reason for this is that historically before the white colonial masters came to Africa, the Chewa people of Zambia, Malawi and Mozambique had one ruler – His Royal Highness Kalonga Gawa Undi. But when the colonialists came and created national boundaries, the Chewas were separated and found themselves living in three countries with different colonial masters. Zambia and Malawi fell under the British colonial rule while Mozambique belonged to Portugal.

However, the Chewa continued to recognise themselves as one despite colonial rule and new country boundaries. The traditional Zambian Chewa headquarters are in Mkaika, Katete and today ceremonies (in particular the Kulamba Ceremony) take place every year that bring the leaders of all three countries together.

The Chewa people are known for their love of farming and in particular for their craftsmanship – the women for their pottery skills and the men for their skills in making bamboo basketry, hoes, axes, arrows, reed mats and palm tree leaf mats. The men are also good hunters and fishermen and these skills are believed to bring honour to manhood. The Chewa are hard working people who are known to despise any form of laziness believing that it leads to the demeaning practice of begging.

The sacred sites of the Chewa

  • The royal cemetery at the Mano headquarters in Malawi
  • The shrines at Msinja and Mankhamba
  • The grave of Undi Chisakamzondi who dies whilst travelling in Mozambique
  • Kaphirintiwa in Malawi where marks in the rocks resembling human and animal footprints which is believed to be the place of creation
  • The ancestral graves at the Mkaika Traditional Headquarters

The Chewa clans

The original two main clans were the Banda who historically were healers and mystics and the Phiri who were said to the aristocracy. Other clans are:

  • The Mbewe’s known to enjoy the delicacy of mice eating (although the Phiri’s and Banda’s will also enjoy this delicacy)
  • The Kwenda clan which comes from the word ‘mkwenda’ which means ‘the stripper’. The tail suggests a man from the Phiri clan inappropriately stripped his sisters’ clothes whilst travelling – the rest is history!
  • The Mphandwe clan who are an offshoot of the Banda clan. The story goes that a man eloped with a woman of his clan (a disgraceful thing to do) and as a result wanted to be known as Mphandwe not Banda
  • The Mwale clan from the word ‘kumwalira’ which means ‘to die’. History suggests there was a bloody fight between two groups of people because they shot an animal and could not agree on how to divide the head.
  • The Linde clan from the word ‘kulinda’ which means ‘to watch’. This was the group who did not join in the above fight but instead watched over the carcass of the animal that was being fought over.

Leadership and political organisation

Interestingly the traditional Chewa social structure is matrilineal – property and land rights are inherited from the mothers and it is the woman’s bloodline which keeps the lineage alive. The traditional Chewa leader is usually male but the descendance is carried through the female side deriving its identity from the woman and villages are made up of matrilineal relatives by marriage.

The overall Chewa leader is known as the Kalonga Gawa Undi who is in charge of all Chewa chiefs who in turn supervise village headmen. Kalonga Gawa Undi has the following meaning:

  • Kalonga: ‘one who identifies and installs office in others’
  • Gawa: ‘one who allocates land and shares wealth with others’
  • Undi: ‘one who protects citizens, keeping them under his wings as a bird protects its young’

Those in line for leadership compete for their Chieftainship right but contrary to popular belief this does not necessarily mean conflict. Wise chiefs will select a nephew as their successor and send out their other nephews to establish subordinate chiefdoms. In fact, this system has avoided major dispute for centuries.

Taboos

The Chewa people will take offense if they are mistaken for the Nyanja because this propagates the colonial misinterpretation of their origin. Though the Nyanja and Chichewa languages are similar they are different and to say they are one and the same denies the validity of the Chichewa language.

Another taboo is to mention, call or write the birth name of the successor to the Kalonga Gawa Undi. The office of the Kalonga Gawa Undi must be seen to never die. Before the burial of the Kalonga Gawa Undi his successor is chosen by the royal family and the birth name of his successor is ceremonially buried together with his forerunner. The name of the current Gawa is therefore simply Kalonga Gawa Undi XI.

This article is inspired by the book ‘Ceremony! Celebrating Zambia’s Cultural Heritage’. It’s fabulous and a visually pleasing book which I would encourage you to get. I got mine from ZAIN in Lusaka, Zambia. It is published by Celtel Zambia PLC and Seka. Original photography, Francois d’Elbee. Coordinating author, Tamara Guhrs. Editor, Mulunga Kapwepwe. Contributing authors, Akashambatwa Mbikusita-Lewanika, Prof Mapopa Mtonga, Mulenga Kapwepwe, Isaac Smogy Kapinga, Miranda Guhrs, Msatero Tembo, Matiya Ngalande and Joseph Chikuta.

Zambia encourages tourists to witness traditional ceremonies and you’ll find local tourism service providers particular helpful.

Basic Technology History

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Computers:

First Computer Invented:

Most people when they think of first computer invented they think Bill Gates. This, however, is not true, for the computer was invented long before Bill Gates was around. Bill Gates only revolutionized the computer, buy creating a more compact and useful form of the computer and making it available to everyone with a job.

There are many people out there who would say that the first “computer” was the abacus, invented in Asia about 5000 years ago. I however, wouldn’t.

The first of the “modern” computers was invented during World War II, in 1941 by a German engineer named Konrad Zuse. Its name was the Z3 and it was used to help design German airplanes and missile’s. Then in 1943, the Allied forces developed a computer called Colossus. It helped decode German messages.

The Mark I, designed by Howard H. Aiken, an engineer working with Harvard and IBM. The Mark I was positively huge, taking up half of a football field. It was useful though and it helped to create ballistic charts for the US Navy during the war.

Shortly after this, came the Electronic Numerical Integrator and Computer (ENIAC), developed by John Presper Eckert and John W. Mauchly, working with the government and the University of Pennsylvania. ENIAC was about 1000 times faster than The Mark I but no smarter.

The Use of transistors, ment computers that could store memory and even run programs. Soon after computer languages were invented so that people could change the programs run by the computer. Finally computer research brought us smaller, more useful computers, and eventually the kinds of computers that we have today.

First Laptops Invented:

Although it is a little hard to determine what the first portable or laptop computer was, and when it was invented, we can however say that there is more than one claim to laptop fame. There was even signs of laptops dating back as early as 1979. Designed by a Briton, William Moggridge, for use by NASA in early 1980’s. IT was one fifth the weight of any model equivalent in performance and was a 340K byte bubble memory lap-top computer with die-cast magnesium case and folding electroluminescent graphics display screen.

Since then notebook PC’s released in 1981 lay clam to being the first. It was the Epson HX-20, a battery powered portable computer, with a 20-character by 4 line LCD display and a built-in printer that started the new widespread desire for these laptop computers.

In January of 1982, Microsoft’s Kazuhiko Nishi and Bill Gates begin discussions on designing a portable computer, based on using a new liquid crystal display or LCD screen. LCD technology in 1982? Yeah that’s right! Believe it or not we had the technology to make the LCD tvs and monitors that you’ve seen only recently over 22 years ago. But that’s another story in itself.

First PDAs Invented:

First of all PDA stands for personal digital assistants in case you didn’t already know. In 1993, Apple Computer Inc. released the very first PDA(personal digital assistants) “The Newton®”. For the next three years, PDA sales dwindled, and were almost off the charts. Then, in March 1996, Palm(TM), Inc. delivered the industry’s first truly compelling handheld computer, the PalmPilot. Today there are to many PDA companies and products to even bother mentioning.

Some Things You Can Do On A PDA:

Get a Wireless Connection

Surf the Web

Play Music and Video Files

Watch movies Using PocketTV

Play a Game

Use Your Pocket PC as a backup device

Update Office Documents

Download and read E-books

Listen to Audio Books

Connect to Windows servers using Terminal Services

Use Messenger Tools

Change the theme of your Pocket PC

Project the Pocket PC screen onto your desktop

Study

Do Your Taxes

Some PDA Software:

Medical/Drug Resources PDA Software

Medical Calculators PDA Software

Learning Tools PDA Software

Patient Tracking PDA Software

Document Readers PDA Software

Medical Equipment PDA Software

Databases PDA Software

Printing PDA Software

News and Information PDA Services

Street Finders and Maps PDA Software

Bible Study PDA Software

Voice Command PDA Software

Language Translator PDA Software

Tax PDA Software

Home Entertainment Technology:

Home Entertainment really is just a collaboration of all our entertainment technologies into a package that surely will not disappoint us. Home entertainment systems have many different parts that together give us the feeling of being at the movies.

Plasma TV

LCD Panel TV

DLP Rear Projection TV

Video Projectors

Surround Sound Audio Systems

Speakers

DVD / CD / VCR Players

Accessories and Furniture

Satellite Television

Media Center HTPCs

First Television Invented:

The first signs of a tele date back to the 1862 when Abbe Giovanna Caselli invents his “pantelegraph” and becomes the first person to transmit a still image over wires. In 1900, at the World’s Fair in Paris, the 1st International Congress of Electricity was held, where Russian, Constantin Perskyi made the first known use of the word “television.” In 1930 Charles Jenkins broadcasts the first TV commercial. The BBC begins regular TV transmissions.

Then throughout the years the inventions came one after another. In 1950 the FCC approves the first color television standard which is replaced by a second in 1953. Vladimir Zworykin developed a better camera tube – the Vidicon. In 1956 Robert Adler invents the first practical remote control. In 1973 giant screen projection TVs are first marketed. Followed by Sonys release of the first home video cassette recorder in 1976.By time 1996 came around there was a billion TV sets world-wide.

First DVD/Player Invented:

We can only assume the transition over from cd’s and cd players over to dvds and dvd players wasn’t that hard. The technology was already there for them. So the dvd player was surely invented before or right after the dvd was invented. DVDs are the work of many companies and many people. The DVD evolved from CD and related technologies. Companies such as Sony, Philips, Toshiba, Matsushita, Time Warner, and others announced the new “high density” dvd in September of 1995.

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The Secrets of Scientific Street Fighting

Scientific street fighting is all about understanding the human bodies physiological response to a fight and understanding the effectiveness of various street fighting strategies based on statistics.

Scientific street fighting may sound complicated but it’s not. It is actually quite simple. The best part is it is actually easier than learning a martial art. The key is that scientific street fighting eliminates showing difficult to do moves in favor of simple techniques that have a proven track record of success.

So here we go…

How Your Body Reacts To A Street Fight:

The first thing many people notice (and the most important things when it comes to fighting) is that your hands begin to shake. This is not a sign that you are scared; it is your body’s natural reaction to a life threatening situation.

What does this mean for scientific street fighting? It means that fine motor skills shut down, things like hand writing or complex martial arts moves (like joint locks that require several steps). This is critically important so pay attention.

Why in the world would your body shut down fine motor skills when your life is being threatened? The thing is your body sacrifices fine motor stills for increased strength and speed in gross (or large) motor skills. These are much more important things like running, jumping, punching, and kicking.

The key to scientific street fighting is understanding this reaction, and creating a fighting system that takes full advantage of your stronger and faster gross motor skills. Don’t even waste your time trying to learn complex moves your body simple won’t let you use in the heat of the moment.

The loss of fine motor skill is by far the most important part of scientific street fighting but here are a few more reaction that are pretty cool:

Your skin will go pale, because your body is restricting blood flow to the skin. This reduces blood loss from shallow cuts and scrapes you will likely receive.

To save energy you brain stops recording as many short term memories. This is why people often can’t remember exactly what happened after a disaster or fight.

There are a lot of other really cool things your body does to get you ready for a fight, but when it comes to scientific street fighting the number one thing to think about is focusing on gross motor skills.

Any move or technique that will work well in a street fight should be simple and easy to learn. In fact it should not take you more than a few hours to become proficient in any self defense technique.

I’m not saying you will master anything in a few hours, but you should be able to learn it well in this amount of time. If you can’t it’s probably based on fine motor skills that take tons of time to learn. These fancy moves are likely to get you hurt when you really need it.

Okay now for the scientific street fighting statistics…

The number one street fighting statistic you should learn and live by is that the average street fight last between 3 and 8 seconds. That’s right. No 5 minute street boxing scene from some movie, just 3 to 8 seconds of ugliness.

So if you are going to focus on scientific street fighting this means that you need to take care of business fast.

To further illustrate this point I like to use another statistic. The person who hits first is way more likely to win the street fight. If you haven’t figured it out yet hitting first means that for at least one or two of those 3 to 8 seconds you will be ‘winning.’

The last statistic is that after 12 seconds the fight will almost always go to the ground. Now most fights never get to this point. 12 seconds is a long time in a street fight, but if it does go that long it will go to the ground.

What does this mean for scientific street fighting? Well, first of all it means that you should try your best to end it in less than 12 seconds.

Going to the ground dramatically increases your chances of getting seriously hurt. I often tell people nothing good happens on the ground. You will get cuts, scrapes, lose skin on your palms, elbows, knees, and face, and don’t forget about having your head slammed into the concrete (and I didn’t even get to the part where bystanders or you attackers friends start kicking you).

Bottom line, try to end the fight in less than 12 seconds by hitting first, using gross motor skills, and dirty fight moves.

You should also realize that if the fight does go longer than 11 seconds you will need to know how to handle yourself on the ground. There are scientific street fighting skills that will dramatically improve your chances of winning on the ground but I’ll save that for another occasion.

Okay here’s a quick review of scientific street fighting:

  1. Don’t waste your time on fine motor skill moves, they won’t work in a street fight (This is not an opinion it’s a fact).
  2. Use gross motor skills like punching, eye gouging, ear slapping, head butts, kicks and only the simplest joint locks.
  3. Always hit first if you want to win a fight.
  4. Most fights end within 8 seconds so hit him with your nastiest barrage of attacks right from the start (using gross or simple motor skills of course).
  5. End a fight as fast as possible to avoid going to the ground.

For more scientific fighting tips check out my blog at Fightfast.com/blog.

Stay Smart and Stay Safe,

Bob Pierce

President, Fightfast.com

Obi Divination – The Mouthpiece of the Orichas

“Ago Obi, ago Obi, ago Obi”

The prayers begin for Obi, the binary system of divination from the Yoruba religion to obtain “Yes” and “No” answers to questions in various levels of intensity and meaning. This system, crucial to all in the African religious concepts under the major heading of Ifa and their various levels of dilution under the categories of Lukumi and Santeria, are a methodology of the ways Nigerian kola nuts (Obi Abata), fresh coconut meat (darle el coco) and four cowrie shells speak to us and are considered the ‘mouthpieces’ of the Orichas. The Orichas, as they are collectively known as, are African based Gods and Goddesses of Nature who rule various places and elements of the World and are considered ‘guardian angels’ of each and everyone who inhabits the Earth. Each and every one of us is considered having that particular Deities’ “Ache” or “spirit” and it is within the patakis, or stories of the Orichas’ interactions with each other and the World that the lesson is given or the message is delivered.

The spirit of Obi, once a mortal on earth, ascended to being an Oricha once good deeds had been done, fell from Grace because of Ego. Upon descending to Earth, Obi’s spirit embodied the coconut palm tree. Although Obi cannot speak with the use of his tongue, he communicates through the white (“clean”) side or brown (“dark”) of coconut meat. If cowrie shells are used, it is the side that has been filed open to indicate “Yes” (“clean”) and the closed ridged side that indicates a “No” (“dark”) side of the answer pattern that fell during questioning.

After ritual libations and prayers, some utilize Obi divination with coconut to answer questions during a divination reading in the presence of the client. Obi also gives clarity to confusion in regards to the message of the cards when used with cowrie shells in a tarot card reading for a client. Clients can ask Obi a question and the consultant or spiritual worker may also be prompted to ask as well when the layers of cards upon themselves are not in association with the clients’ dilemma. Obi divination is not to be taken lightly and is regarded as a tool to help Mankind seek clarity in decision making, regardless of whether you are fully initiated into the religion or not. There are 5 levels of intensity to Obi; two affirmative or positive in different severities, two negative or “no” answers, and a “maybe” answer that needs a second question to extract a less ambiguous answer.

The five different shell patterns that will fall during a questioning session are as follows:

“Alafia” – “Yes with blessings!” – This is the most affirmative answer but because it can be over eager in it’s delivery, it must have a second toss to confirm and secure the answer. The second fall of the cowries must be another “Alafia” or an “Ejife” or “Etagua” answer to be taken as a “Yes” answer.

“Ejife” – “Yes” (but without emphasis) – This affirmative answer is interpreted as a “Yes, and your World is balanced”, meaning that what you have proposed or achieved (or about to) brings balance to the give/take, yes/no, or contradictory struggles of the World to keep in harmony.

“Etagua” (or “Etawa”) – “Maybe” – This answer comes up when the question needs clarification (posing it in a way to be able to obtain a “Yes” or “No” answer to begin with) or Oricha is pondering the whole situation and needs a second question that has been ‘tweaked’ to be able to answer. When Etagua appears, the second answer of the second toss of shells is the true answer. If another “Etagua” (Etagua-Meji) falls after the first one, the meaning is “do not ask what you already know”.

“Okana” – meaning darkness is surrounding the client and a positive outcome is not available, perhaps without additional spiritual work. One open shell and three closed ones indicate to focus on the small beam of light in the darkness.

“Oyekun” – The most serious “No” answer as it tells of the client being out of touch with their spirituality and walking in darkness. This is a dire warning; it presages unforeseen problems, accidents, fires and even portends death. Additional questions need to be asked in the clients’ behalf to determine why Oyekun has come. Water must be sprinkled on Oyekun and if it appears more than once, the shells must be placed in water to ‘cool’ down the answer.

After the full tarot card reading, the client has an opportunity to ask questions that were not addressed in the card reading. These may be of additional clarity on the original shell toss or other unrelated questions on relationships and business strategies. Once we begin to receive multiple “Etaguas” to questions in an obvious pattern, this is an indication that the line of questioning needs to end as the client is asking questions to obvious answers in front of their face.

While not always an immediate answer, Obi gives insight on things to come. It is no mystery that clients who return for a follow up reading three months later will exclaim, “The shells were right! I just didn’t see it (the situation) evolving before me!” and other affirmations that indicate that revelations of Truth that Obi gives come true. For me, as well as over 70 million plus devotees of this African indigenous religion, we know Obi does not lie.

Layap – The Nomadic Herders of Bhutan

The mule skids on the wet ice and slides forward on the steep track. The man springs forward and grabs it by the muzzle. They both strain against the slope, breaking skids on the edge of the sheer precipice. The mule is lying on its belly, its forelegs dangling over the cliff. Braced precariously, inches from edge, the man strains to hold the animal on the narrow track. Within seconds, the man’s teenage son runs back and deftly unloads the mule, handing over the heavy packs to the woman standing behind the animal, holding it by its tail. Together they haul the mule back on the path. Far below them the mist swirls over the jagged rocks which line the bottom of the deep gorge.

A few meters behind, a 73 year old woman is sitting on an icy path, inching forward on her buttocks, using both her hand and feet to maintain her balance. She sits still and watches calmly as her son, daughter-in-law, and grandson save the family mule and a year supply of food grain.

An hour later, along with other families, they reach a swift stream. Without a thought the men, women, children hitch up their Ghos and Kiras (Bhutanese dress) to the waist and wade across, oblivious of the water which is at about freezing point. Young men pass lewd remarks at the women who are forced to expose their upper thighs to avoid getting their kiras wet. The women respond with quick witty remarks.

By evening, families are camped along the way in caves or under leafy trees. They care for the horses first and then sit down to a simple hot meal. By dark, after a few bottles of Ara and Sinchang (Local brewed alcohol and wine); they share their experience of the past months. This year, the highlight was the meeting in Gasa (District Head Quarters), where they met their King and Queens. They marvel that their king walked just as they did, all the way.

THE LAND

The four day journey from Punakha, usually stretched over several weeks as they relay a year’s food supply, brings the Layaps home to one of the most spectacular region in the Kingdom of Bhutan, the raw natural beauty of the high alpine range.

Spreading upwards from 12000 feet above sea level, Laya sits on the Lap of the 7100 meters Masagang, One of Bhutan’s 20 virgin peaks which are above 7000 meters. The mixed conifer forest above Gasa Dzong, dotted with maple and rhododendron in full bloom, merge into groves of birch, juniper, maple and mountain cane. The entire slopes are richly colored by wild flowers.

Across Bari-la and Kohi lapcha, two rugged passes, the terrain leaves behind the tree- line and the vast alpine grassland undulate towards the great northern glaciers. High above the crystal waterfalls which often cut through the ice formations on the cliff side, and the clear rapid streams, are their sources, the turquoise fresh water lakes many of which the local population hold in sacred awe.

This is the world where the snow leopards roam, where the blue sheep, Sambar, and Musk deer graze in solitude. Lower down, this is the home of Takin, the Himalayan black bear, numerous deer and the wild dog. The winged inhabitants of the region include the raven, wild pheasants, snow pigeons, the red billed cough, the alpine swift, the snow partridge, and the black necked crane.

HISTORY

The Layaps called their home Bayu, the hidden land, with good reasons. The cluster of villages is completely hidden by ridges and appears suddenly when the travelers reaches the first houses. The people believe that they are protected by an ancient gate leading to the main village. It was here that their guardian deities kept a Tibetan invasion at bay. In an important annual ceremony, the Layaps pay homage to the protective forces which turned all the stones and trees around the gate into soldiers to repel the invaders.

But if such legend is history in Laya, history is also Legend. This was the place where Shabdrung Ngawang Namgyal entered Bhutan. In a journey which resounds with conquest of human and supernatural dimensions the Shabdrung crossed a chain of Mighty Himalayan ridges and entered Laya from Tibet. In a small meadow below the villages, called Taje-kha a chorten shelters the footprints of the shabdrung and his horse.

History and legend are still the realities of today. The pristine mountain ranges have not succumbed to changes over the centuries. Neither have its people, like in many other parts of Bhutan, the land nor have the people existed in a harmony which the modern world does not adequately appreciate. And it is in this context that the Layaps must be viewed. It is against this rugged backdrop that they must be understood.

THE PEOPLE

“The Layap smell”, is one well known comment. “You cannot depend on the Layaps, is another, often from civil servants. “The Layaps are backward”, say people living in the lower valleys. “The Layaps are alcoholics,” say many who know them, most people stop to look when a layap woman passes by in her distinct, perhaps ‘quaint’ kira. Some would point her out to friends.

The Layaps is all of these, if you do not look beyond the surface or if you do not understand him in the right context. A discerning observer would probably find, however, that the Layap has far more substantial qualities to be admired than those passing these derogatory comments.

If the Layaps are weather beaten as the alpine rangelands they are as untamed and unpredictable as the forces of nature which are sometimes harsh That is why, perhaps, the frustration of a civil servants who finds that the Layap cannot be bound to a deadline or even to a responsibility. When you call them they always say yes but never turn up, explains one District official.

The Layaps are also as open as their environment, normally free of social inhibition. Men and women are open and relaxed on issues like the boundaries sexual behavior. This, in fact is, often exploited by occasional visitors like tourist guides, military patrolmen, and civil servants.

Survival has also sharpened the wiles of the Layap. Today, it is a nightmare for District officials to pin a Layap herder down on a number of yaks in his herd because he wants to avoid tax. Call a Layap family for official duty during the busy season and the best bet is an old woman who is not needed at home.

But inside the rough Layap exterior is a tenderness which is invisible to the casual observer. Every Layap, for example, identifies with a 46 year old horse owner who risked his life to scale and icy cliff to his horse which had fallen. The man was oblivious to the bitter cold as he sat with his dying horse for two days, feeding the animal water from his cupped palm, the water mixed with his tears.

The Layaps are most tender in their feelings for the Yaks which are the mainstay of their semi-nomadic existence. They officially own about 2000 of Bhutan’s 30000 yak population, both believed to be reduced figures. The 300 to 400 KG beast of burden is a source of food, shelter, draught power, transportation and part of the layap Identity.

THE LIFE

The carefree life-style comes with the alcohol consumption by the layap men. Nearly every men drinks heavily, often losing time, effort and hard earned money in drunken stupors and converting all the hard toiled food grain into alcohol. 63 years old Ap Tshering claims to be a typical example of the Layap man. “I have lived a hard life,” he says with a proud smile. “Now I have two important goals in life. I brew sinchang (local wine) during the day and I drink it at night.”

In this patriarchal society where girls are married early and move to the husband’s home, polyandry is on the decline. With clear cut gender roles the woman bears a serious domestic responsibility, looking after the Yak herds, digging the fields, weaving the traditional clothing, and generally keeping the home and family together. The men are responsible for trade and the transportation of goods, their own and for the Government.

THE COMMUNITY

With about 60,000 semi nomadic pastoralists spread across the kingdom’s northern region, the 800 or so layaps share a strong community spirit. They are fiercely protective about the image of their community. Internal squabbles are normally settled within the community and even a child will not divulge the name of a Layap who is guilty of some wrong doing.

As a community, the Layaps are also proud of their self sufficiency in the basic necessities of life despite the day to day physical difficulties. Wealth is measured by the number of Yaks in a herd or the volume of rice. The Layaps are also quick to inform the visitors that they constitute an important proportion of the Workforce in Gasa District.

THE SPIRITUAL

There is a strong spiritual element in the cohesion of the Layap community. The men pay obeisance to their Pho-la, the local guardian deity. Every archery match, every business trip, every journey, every development project starts with a prayer at the Pho-la’s sacred shrine, a small chorten above the village.

Like the broader Bhutanese society the advice of the village astrologer is sought on most activities and the local medium is usually consulted during illness. It is the legacy of the Shabdrung that the Layaps celebrate the Bumkar festival to plant barley and the Aulay festival during harvest.

A superstition is strong and is, in fact, one of the protective forces of the Layap identity. E.g., the distinctive Kira (women’s cloth) of Layap women has been kept partly because of the belief in its necessity. A superstition also controls etiquette and other aspects of the local traditions.

TRADE

The layaps are traders, bartering their animal products for food grain and other edibles every winter. Starting in late October, when nature offers a respite between the rains and the snow, they move to Punakha, their horses and every person laden with Yak meat, butter cheese, incense plants from the wilderness and sometime trans border goods like dried fish, shoes and brick tea. By March, when the trail becomes accessible, they move back with rice, oil, salt, sugar, chillies, clothing and shoes.

The only relief in this annual venture is a visit to the popular Gasa Tshachhu (hot spring) where they join people from all parts of the country in the baths which are believed to be of curative value and a boost to general health.

Yak products account for 49% of Layaps earning, 18% comes from trade, 15% from animal transport and 4% from tourism, the last benefiting only 5 or 6 horse owners who are in contract with tour operators in Thimphu.

CHANGE

It is largely the exposure from these annual trips that have given Layaps a view of a rapidly changing world outside. A handful has ventured as far as Thimphu. And, in recent years, they have watched the widening gap in economic progress with some dismay.

The urge to reach out and pluck the fruits of progress which their fellow citizens are enjoying is beginning to gnaw at the roots of Layap culture. The goal of one man was to build a house like the one he saw in Punakha, a woman preferred a car so she would be spared a heavy loads, a young girl envied the Punakha School girls, and an eight year old boy rolled his father’s hat around the campfire, his mind on the plastic toy cars he had seen in the shops.

Two women who had been selected to visit Thimphu in a cultural entertainment team returned embarrassed about their Kiras because they were clumsy compared with the nylon kiras of the Thimphu women. When told by a Thimphu official that the beautiful and unique Laya kira should be preserved she retorted. “So you can send tourists to take photographs of us?”

PROGRESS

It is an enlightened policy that the Royal Government of Bhutan has sensitively pursued in the mountains of Laya. The goal is to improve the life of the people without upsetting the delicate balance in the distinct cultural identity of the people, the pristine natural ranges, and the rich wildlife.

Finely tuned to the migratory pattern of the people, the priorities reflect an emphasis on improving the Yak herds and fodder, on the crops, on the road, and on the transportation of goods.

But the main benefits of development in Laya have come from the establishment of Health unit, a veterinary service, and the School. The Layaps however, place their long term hopes on a 100 or so children who represent the education of the community.

The Layaps have not been aware of the image of backwardness they suffer among a section of Bhutan’s population. “Once educated, our children can face other people with pride,” said one weary mother. A 56 year old father summed up the general sentiments, “Last month, when I went to Thimphu, my son read the bus ticket and showed me where to sit,” he said glowing with pride, his right hand gripping the boys shoulder. “I did not have to face the shame of sitting in the wrong seat.”

BEING A LAYAP

Laya today confronts an issue which Bhutan, as a nation, has been grappling with for the past four decades. If change is inevitable, will the experience be more harsh than the bitter winds which blow over the mountains?

It is a question with a familiar ring to it. It is a question facing Bhutan. The Layaps represents the Bhutanese population on a smaller scale, the harmony with their natural environment, the deep pride in their unique cultural identity, and the fierce will to protect their home.

“We Layaps have our good points and bad points.” Explains one village elder. “But in the end, our biggest pride is our land and our self. Yes we go out to trade, buy supplies, to drink, to flirt. We complain about our hardships, the heavy workload, and the tough road. We are embarrassed about our backwardness. But we would never want to be anything but a Layap.”

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