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“While shepherds kept their watching
Over silent flocks by night,
Behold throughout the heavens,
There shone a holy light:
Go, Tell It On The Mountain,
Over the hills and everywhere;
Go, Tell It On The Mountain
That Jesus Christ is born.”
from the Christian song, “Go Tell It On The Mountain”. “Go Tell It on the Mountain” is an African-American spiritual song, compiled by John Wesley Work, Jr., dating back to at least 1865, that has been sung and recorded by many gospel and secular performers. It is considered a Christmas carol because its original lyrics celebrate the Nativity of Jesus (Wikipedia.org)
I don’t care who you are. I don’t care what a bunch of superstitious sheep herders say. Birth is bloody and painful! If you are inhabiting a biological body on Earth, your mother sacrificed her body and her life to bear you and feed you with her tits (or a bottle) and work her ass off to support and clothe you until you were old enough to take care of yourself! The TRUTH is that this “religious holiday” should be a celebration and admiration of MOTHERS! In spite of ancient superstitions, and patriarchal propaganda, Jesus (if the guy ever really existed) inhabited a biological body that was produced by a women who fucked a man and got pregnant and gave birth to a stinking, screaming baby body, just like everyone else on this god-forsaken planet!
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At the center of the Norse spiritual cosmos is an ash tree, Yggdrasil (pronounced “IG-druh-sill”; Old Norse Askr Yggdrasils), which grows out of the Well of Urd (Old Norse Urðarbrunnr). The Nine Worlds are held in the branches and roots of the tree. The name Askr Yggdrasils probably strikes most modern people as being awkwardly complex. It means “the ash tree of the horse of Yggr.” Yggr means “The Terrible One,” and is a byname of Odin. The horse of Odin is Sleipnir. This may seem like a puzzling name for a tree, but it makes sense when one considers that the tree as a means of transportation between worlds is a common theme in Eurasian shamanism. Odin rides Sleipnir up and down Yggdrasil’s trunk and through its branches on his frequent journeys throughout the Nine Worlds. “Urd” (pronounced “URD”; Old Norse Urðr, Old English Wyrd) means “destiny.” The Well of Urd could therefore just as aptly be called the Well of Destiny.
One of the poems in the Poetic Edda, Völuspá or “The Insight of the Seeress,” describes the scene thus:
There stands an ash called Yggdrasil,
A mighty tree showered in white hail.
From there come the dews that fall in the valleys.
It stands evergreen above Urd’s Well.
From there come maidens, very wise,
Three from the lake that stands beneath the pole.
One is called Urd, another Verdandi,
Skuld the third; they carve into the tree
The lives and destinies of children.
In addition to the inhabitants of the Nine Worlds, several beings live in, on, or under the tree itself. The Eddic poem Grímnismál, “The Song of the Hooded One,” mentions many of them – but, unfortunately, only in passing. An anonymous eagle perches in the upper branches of the tree. A number of dragons or snakes, most notably Nidhogg, gnaw at the roots from below. A squirrel, Ratatosk, carries messages (presumably malicious ones) between Nidhogg and the eagle. Four deer, Dain, Dvalin, Duneyr, and Dyrathror, nibble the highest shoots.
A Model of Time and Destiny
It’s important to keep in mind that the image of Yggdrasil and the Well of Urd is a myth, and therefore portrays the perceived meaning or essence of something rather than merely describing the thing’s physical characteristics. Yggdrasil and the Well of Urd weren’t thought of as existing in a single physical location, but rather dwell within the invisible heart of anything and everything.
Fundamentally, this image expresses the indigenous Germanic perspective on the concepts of time and destiny.
As Paul Bauschatz points out in his landmark study The Well and the Tree: World and Time in Early Germanic Culture, Yggdrasil and the Well of Urd correspond to the two tenses of Germanic languages. Even modern English, a Germanic language, still has only two tenses: 1) the past tense, which includes events that are now over (“It rained”) as well as those that began in the past and are still happening (“It has been raining”), and 2) the present tense, which describes events that are currently happening (“It is raining”). Unlike Romance languages such as Spanish or French, for example, Germanic languages have no true future tense. Instead, they use certain verbs in the present tense to express something similar to futurity, such as “will” or “shall” (“I will go to the party” or “It shall rain”). Rather than “futurity,” however, what these verbs express could more accurately be called “intention” or “necessity.”
The Well of Urd corresponds to the past tense. It is the reservoir of completed or ongoing actions that nourish the tree and influence its growth. Yggdrasil, in turn, corresponds to the present tense, that which is being actualized here and now.
What of intention and necessity, then? This is the water that permeates the image, flowing up from the well into the tree, dripping from the leaves of the tree as dew, and returning to the well, where it then seeps back up into the tree.
Here, time is cyclical rather than linear. The present returns to the past, where it retroactively changes the past. The new past, in turn, is reabsorbed into a new present, whose originality is an outgrowth of the give-and-take between the waters of the well and the the waters of the tree.
This provides a framework within which we can understand the Germanic view of destiny. The residents of the Well of Urd, the Norns, design the earliest form of the destinies of all of the beings who live in the Nine Worlds of Yggdrasil, from humans to slugs to gods to giants. In contrast to the Greek concept of fate, however, all beings who are subject to destiny have some degree of agency in shaping their own destiny and the destinies of others – this is the dew that falls back into the well from the branches of the tree, accordingly reshaping the past and its influence upon the present. All beings do this passively; those who practice magic do it actively. (In fact, one could accurately say that, in the surviving accounts of the practice of magic in ancient Germanic societies, magic is viewed as being precisely the process of gaining a greater degree of control over destiny.) There is no absolutely free will, just as there is no absolutely unalterable fate; instead, life is lived somewhere between these two extremes. A fuller discussion of the ancient Germanic view of destiny can be found here.
Creation as an Ongoing Process
When we consider the elements of time and destiny together, we arrive at a fascinating and compelling model of the process of creation itself. While Norse mythology does contain a tale that can be considered a creation narrative, that tale only tells of the initial shaping of the cosmos. In the image of Yggdrasil and the Well of Urd, we find a continuation of this tale. Creation is an ongoing process in which everything, from a goddess to a speck of dirt, participates. In the well-known Christian model of creation, one being (God) made the world all by himself in a single act that occurred at some specific point in the past. As a result, all beings are nothing more than his “Creation,” defined and determined by his omnipotent will. By contrast, the Germanic model implicitly claims that we are all created creators, carrying forward the world’s ceaseless reinvention of itself. As the famous naturalist and conservationist John Muir wrote, “I used to envy the father of our race, dwelling as he did in contact with the new-made fields and plants of Eden; but I do so no more, because I have discovered that I also live in creation’s dawn.”
Looking for more great information on Norse mythology and religion? While this site provides the ultimate online introduction to the topic, my book The Viking Spirit provides the ultimate introduction to Norse mythology and religion period. I’ve also written a popular list of The 10 Best Norse Mythology Books, which you’ll probably find helpful in your pursuit.
 Simek, Rudolf. 1993. Dictionary of Northern Mythology. Translated by Angela Hall. p. 375.
 Eliade, Mircea. 1964. Shamanism: Archaic Techniques of Ecstasy. Translated by Willard Trask. p. 37.
 My own translation. The original Old Norse verses are:
Ask veit ek standa,
hár baðmr, ausinn
þaðan koma döggvar,
þærs í dala falla,
stendr æ yfir grænn
Þaðan koma meyjar
þrjár ór þeim sæ,
er und þolli stendr;
Urð hétu eina,
– skáru á skíði, –
Skuld ina þriðju;
þær lög lögðu,
þær líf kuru
 The Poetic Edda. Grímnismál, stanzas 32-34.
 Bauschatz, Paul C. 1982. The Well and the Tree: World and Time in Early Germanic Culture.
 Muir, John. 1938. John of the Mountains: The Unpublished Journals of John Muir. p. 72.the
Visit the website of the author at: http://norse-mythology.org/cosmology/yggdrasil-and-the-well-of-urd/
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I don’t often pay much attention to UFO stuff, but a friend of mine sent me the following article about Mount Bugarach, which located in the Pyrenees Mountains in France that has been related to legends of Mu, Lemuria, Atlantis and UFOs for centuries.
The mountain, 1230m high, is known as “The Crossroads of the Four Winds” and also as the Mountain-with-its-feet-in-the-air, because it once blew up and the top part of it landed upside-down-down. There does seem to be more of it above than below. It dominates the south of Aude; you can see it from almost everywhere. It is an orientation point – they used it to orientate Monségur, the “last stand of the Cathars”, because compasses don’t work on the pog.
The mountain is a dormant volcano; ariel photos clearly show its crater. It is full of limestone caverns and the internal fires still raging deep down give rise to the hot springs that flow down towards Rennes-les-Bains from Sougraine in the form of the River Sals. The water is also slightly radio-active.
If you climb up the mountain after sunset, you will hear strange noises and see strange lights (some brave souls have done it) and the legends of strange lights and flying saucers are tumbling over each other for recognition. Your ears start buzzing – well, so would mine after that climb! Then you’ve got to get back down in the dark. Most of the reports of UFOs are sightings of clouds, and it is rare day when no cloud hovers over Bugarach and its crater.
Underneath the mountain, legend says, is a huge lake, on which space-ships can sail, until such time as they need to return to their native planets. This is strange, because other legends say that underneath Bugarach is the grand forgotten continent of Lemuria. You can still find web-sites about “The People of Mu”; a sacred race. Today Rennes-le-Château, however, is competing for this legend – the Temple of Lemuria, built over a sacred spring, stood on the plateau beneath the citadel of Rennes.
Bugarach is also apparently an outpost of Atlantis, the legendary utopian civilization where all was sweetness and light, that existed somewhere near Iceland about 12,000 years ago, and then disappeared but meanwhile gave its name to the Atlantic Ocean. There are some rocks between Bugarach and Mont Cardou, just to the north of Rennes-les-Bains, called The Gates of Atlantis.
Some of these legends are patently ridiculous, but people cling to them as though they are pets. The village of Bugarach, at the foot of the mountain, is very concerned. I have a press cutting from 2007, saying the maire was seriously worried. “Strange pilgrims” he said, “Have paid a ransom for houses that now have esoteric names. I’m afraid these are owned by sects or cults.” In short, mystic fever exists. “They have made the peak sacred, some of them are even searching for the grave of Jesus Christ.” The newspaper observed that it was true – the village of Bugarach and its mountain had caught Rennes-le-Château fever.
The latest report (late 2010) is that the harrassed maire he will call out the army if necessary, for strange people are already gathering so that the aliens can lift them off the mountain and save their lives when the world ends in 2012, according to the Mayan calendar. If I remember correctly, (I saw it on a film I have, called “What Time Is It?”) the Mayans said that TIME would end, not the world. But they were wrong – for the Mayans no longer exist, do they? Their time stopped a long time ago.
Let’s get back to real history. In the year 889 the village was called Villa Bugario, implying it belonged to a Roman called Bugarius. Many villages in Languedoc whose name ends in -ac were of Roman origin, and by 1194 the village was called Ste Marie de Bigarach and it was known as Bugarach by 1781. I think we can assume that the settlement of Bugarach started its life in Roman times, around 70BC, if not a little before. It would have been well-established when Mary and Jesus passed on their way to Rennes-les-Bains and they probably stayed overnight there.
The story that Bugarach was named after the children of Jupiter, Bug and Arach, is a children’s fairy tale. After the Crusade against the Cathars, who supposedly had a faith descended from that of the Bogomils (but it has been proved they didn’t) the legend arose the mountain was named after the Bulgares, Bogomils or even Buggers!!!
I have found no trace of the name Bugario or Bugarius in Roman history, but that doesn’t mean one didn’t exist, of course. After all, the Roman soldiers who colonised Gaul came from all over the Roman Empire; after serving their time, they were entitled to Roman citizenship and were often asked, during the last years of their service, to act as colonisers and take their soldiers, their soldiers’ families and their own families with them.
The Victorian writer from Carcassonne, Louis Fédie, says the village was originally a Celtic oppidum, which became Gallo-Roman. This implies it was a position that guarded the old road, which would have been Celtic before it was Roman – it was certainly a Celtic packhorse route before it reached Rennes-les-Bains. Fédie says the church was built in Visigothic times, that is sometime before 769AD. It was originally consecrated to St. Anthony the Hermit, a third century saint, as is the hermitage in the nearby Gorge of Galamus. Still today, every Ash Wednesday, there is a procession through Bugarach village, featuring a hermit who carries a cross. On the cross is a horse’s collar with bells on it – and also strings of pork sausages! This is because St. Anthony the Hermit is the patron saint of pork butchers. The pig, usually a jolly fellow featured in pictures of him, is supposed to represent the dreadful temptations Anthony suffered in the desert – the Devil was particular keen to tempt him into “fornication.” The saint resisted magnificently and didn’t die until he was 84.
The church at Bugarach has lots of “pagan” symbolism in it. There is only one depiction of Christ – he is on his cross and his eyes are open, implying that he didn’t die. One enters the church to see the altar at the far end – and on either side of the altar is a plaque of a grail cup.
In the church has a mysterious stained-glass window. It shows a boat with a sail, and on the mast of the boat is a wheel, bearing a marked resemblance to the Wheel of Fortune of the Tarot cards. The sun is setting to the right; and high in the sky on the left is a crescent moon.
This window is really in remembrance of Jules Verne, who often holidayed in the village. Bugarach inspired many of his novels, especially “A Journey to the Centre of the World.” On the mountain are many fissures in the rock that nobody has dared to go down yet! He also wrote a mystic book called Clovis Dardentor, published in 1896. The story is about a sailing boat – and the Captain was called Captain Bugarach and described as “he who is the master of the quartering wind.”
On a side entrance from the church is a skull and crossbones – surprisingly often found in Christain churches of the Ariège/Aude region in Languedoc. This invites us, as the Freemasons do, to meditate on our mortality.
In the church is a plaque to the Book of Seals – a secret book of the Cathars reputed to be solemnly opened only at Bema – Easter Sunday – according to the book “The Secret Message of Jules Verne,” by Michel Lamy, which is on sale at Rennes-le-Château. However, I’m not convinced of this. If the Cathars celebrated Easter it was not as we know it today, for they did not like the Crucifix, believing Jesus was immortal right from the beginning and so they did not celebrate the Resurrection. The book in Bugarach church is probably the Jewish Book of the Seven Seals – with a Paschal Lamb above it, yuk, a poor little corpse representing Jesus!
Bugarach has a ruined 13th century chateau, with only one tower of four still standing. In 1967 SESA member (Société d’Eudes Scientiques de l’Aude) Marie-Louise Durand, discovered in a lower room of this last tower a set of drawings from the 13th and 14th centuries. It sounds as though somebody was drafting something, for the design included lines and points, which connected to make four pentacles, and a swastika. A pentacle also exists inside the porch of the church, above the door of the shrine.
Lastly, there is another mysterious connection here – with Rennes-le-Château. Marie d’Ables de Nègre, from Niort, married her cousin François de Hautpoul Blanchefort, from Rennes-le-Château, in 1752 and the wedding took place in Rennes-le-Château, where the couple subsequently lived. This wedding united two parts of the Blanchefort families – and the village of Bugarach was included in the deal. Although the Bishop of Alet-les-Bains officiated, and four lawyers attended and signed the marriage certificate as witnesses, the second and third banns were not called and it all went through in less than a week.
— from an Article written by By Val Wineyard, posted here: http://ufodigest.com/article/bugarach-mystic-mountain
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Dr. Jacques Vallee, a French-American computer specialist with a background in astrophysics, once served as consultant to NASA’s Mars Map project. Jacques Vallee is one of ufology’s major figures – and also its most original thinker. Vallee, who holds a master’s degree in astrophysics and a Ph.D. in computer science from Northwestern University.
But by 1969, when he published Passport to Magonia (Regnery), Vallee’s assessment of the UFO phenomenon had undergone a significant shift. Much to the consternation of the “scientific ufologists” who had seen him as one of their champions, Vallee now seemed to be backing away from the extraterrestrial hypotheses and advancing the radical view that UFOs are paranormal in nature and a modern space age manifestation of a phenomenon which assumes different guises in different historical contexts.
” When the underlying archetypes are extracted,” he wrote, “the saucer myth is seen to coincide to a remarkable degree with the fairy-faith of Celtic countries … religious miracles… and the widespread belief among all peoples concerning entities whose physical and psychological descriptions place them in the same category as the present-day ufonauts.”
In The Invisible College (E.P. Dutton, 1975) Vallee posits the idea of a “control system.” UFOs and related phenomena are “the means through which man’s concepts are being rearranged.” Their ultimate source may be unknowable, at least at this stage of human development; what we do know, according to Vallee, is that they are presenting us with continually recurring “absurd” messages and appearances which defy rational analysis but which nonetheless address human beings on the level of myth and imagination.
“When I speak of a control system for planet earth,” he says, ” I do not want my words to be misunderstood: I do not mean that some higher order of beings has locked us inside the constraints of a space-bound jail, closely monitored by psychic entities we might call angels or demons. I do not propose to redefine God. What I do mean is that mythology rules at a level of our social reality over which normal political and intellectual action has no power….”