Golden Dragon – y ddraig aur- Dream 23-12-2012

I am somehow in the Welsh valleys. The road along the side of the valley is being worked on. I am driving along, and a very large mechanical digger is pilling up porta-cabins by “throwing” them. I pull my car up so as not to get caught by the digger. It continues for a while and the way is now blocked.

I then try to proceed on foot, and I cannot get over the obstacle. On the other side of the valley again and that too is blocked.

I come back to a small snow-covered area and again the way is blocked by a collision of cars. I get in one car and drive it a bit. I get out and it continues on in automatic and it crashes into the pile of cars.

I am now at a large extensive house which is in the South-East. Someone warns me that the press has come for the celebrities. As I approach the house, I see the press photographers piling out of vehicles, chasing a celebrity.  I dodge round the back of the house.

As I do this I take off and soar into the sky. I am flying around the house and observing it from above. In the courtyard at the back there is a terrace and sat there is one of the journalists. I fly over him. He is sat in an ornate writing desk. I fly past again as he reaches for his camera. I land in the courtyard.

I walk towards where he is sitting and through some “Japanese” style doors. On the floor is an exquisitely carved oriental dragon. This is “my” place. The journalist comes over and points at the dragon which is beautiful and golden.

“This is the kimono-dragon the golden dragon”, he says.

“They are searching for the golden dragon {you}. Now you are it.”

I sit down next to the dragon and begin a meal with lacquer chopsticks and oriental bowls.

I replay the entire dream several times in my mind.

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This is allegedly a design for the battle flag of Owain ap Gruffydd, lord of Glyndyfrdwy or simply Owain Glyndŵr.

Here are two of my dragons and Avalokiteśvara.

Mad as a Hatter?

I can honestly claim some genetic material from an actual Hatter in my blood line. It is the one sixteenth English who were Hatters in Manchester. They moved to Holborn, London and thence to Cardiff.

I have been playing all afternoon with the Coelbren and the font at Beddgelert. My best guess is that it says that RW, {R.V.} Richard Williams was the vicar in 1882 and the churchwarden was V {William?} E F. And they were bearing testament to their “adherence” to the gospel in 1882.

Most people would have spoken Welsh with only a smattering of English so the spelling might be “fluid”. Interesting that they used the Coelbren and not latin text.

Some of my relatives were contemporaries of that font.

Here is an extract from the 1871 census where Dorothy Hughes, washerwoman, widow aged 67 is living with her “son” Edward Jones, unmarried, slate miner aged 21.

In the previous census he was down as Edward Hughes and in the one before that aged one, one of his older sisters was missing {in shame?}.

I think Edward is looking after granny not mummy. Perhaps Mr Jones acknowledged his contribution to my gene pool?

Not long after the census Edward got married and had some children.

Was one of my ancestors baptised with the issue of this font?

Maybe….

Coelbren of the Bards

It is not often that I get the feeling of excitement. I have it now. I have been reading the Barddas of Iolo Morganwg and stumbled upon this Coelbren. It may join the dots with my exposure to Runic shamanism..

It has explained the nature of a “sacred” spring on Penrhys where there was a monastery unti 1414!! It was demolished because it sided with Owain Glyndŵr the Tywysog Cymru.

The Font from the church at Beddgelert.

The Uthark Runes:

Druides as per Julius Caesar

I have not seen this Latin text since the first time I came to Brittany in the summer of 1980.

I had been given the task of translating much of Caesar to keep me quiet in Latin Class.

Some of it came up in the exam….

I was still able to get the gist of it 40 years later. An English translation follows.

COMMENTARIORUM LIBRI VII DE BELLO GALLICO

LIber VI

C. IULIUS CAESAR

[13] In omni Gallia eorum hominum, qui aliquo sunt numero atque honore, genera sunt duo. Nam plebes paene servorum habetur loco, quae nihil audet per se, nullo adhibetur consilio. Plerique, cum aut aere alieno aut magnitudine tributorum aut iniuria potentiorum premuntur, sese in servitutem dicant nobilibus: in hos eadem omnia sunt iura, quae dominis in servos. Sed de his duobus generibus alterum est druidum, alterum equitum. Illi rebus divinis intersunt, sacrificia publica ac privata procurant, religiones interpretantur: ad hos magnus adulescentium numerus disciplinae causa concurrit, magnoque hi sunt apud eos honore. Nam fere de omnibus controversiis publicis privatisque constituunt, et, si quod est admissum facinus, si caedes facta, si de hereditate, de finibus controversia est, idem decernunt, praemia poenasque constituunt; si qui aut privatus aut populus eorum decreto non stetit, sacrificiis interdicunt. Haec poena apud eos est gravissima. Quibus ita est interdictum, hi numero impiorum ac sceleratorum habentur, his omnes decedunt, aditum sermonemque defugiunt, ne quid ex contagione incommodi accipiant, neque his petentibus ius redditur neque honos ullus communicatur. His autem omnibus druidibus praeest unus, qui summam inter eos habet auctoritatem. Hoc mortuo aut si qui ex reliquis excellit dignitate succedit, aut, si sunt plures pares, suffragio druidum, nonnumquam etiam armis de principatu contendunt. Hi certo anni tempore in finibus Carnutum, quae regio totius Galliae media habetur, considunt in loco consecrato. Huc omnes undique, qui controversias habent, conveniunt eorumque decretis iudiciisque parent. Disciplina in Britannia reperta atque inde in Galliam translata esse existimatur, et nunc, qui diligentius eam rem cognoscere volunt, plerumque illo discendi causa proficiscuntur.

[14] Druides a bello abesse consuerunt neque tributa una cum reliquis pendunt; militiae vacationem omniumque rerum habent immunitatem. Tantis excitati praemiis et sua sponte multi in disciplinam conveniunt et a parentibus propinquisque mittuntur. Magnum ibi numerum versuum ediscere dicuntur. Itaque annos nonnulli vicenos in disciplina permanent. Neque fas esse existimant ea litteris mandare, cum in reliquis fere rebus, publicis privatisque rationibus Graecis litteris utantur. Id mihi duabus de causis instituisse videntur, quod neque in vulgum disciplinam efferri velint neque eos, qui discunt, litteris confisos minus memoriae studere: quod fere plerisque accidit, ut praesidio litterarum diligentiam in perdiscendo ac memoriam remittant. In primis hoc volunt persuadere, non interire animas, sed ab aliis post mortem transire ad alios, atque hoc maxime ad virtutem excitari putant metu mortis neglecto. Multa praeterea de sideribus atque eorum motu, de mundi ac terrarum magnitudine, de rerum natura, de deorum immortalium vi ac potestate disputant et iuventuti tradunt.

—————–

Chapter 13

Throughout all Gaul there are two orders of those men who are of any rank and dignity: for the commonality is held almost in the condition of slaves, and dares to undertake nothing of itself, and is admitted to no deliberation. The greater part, when they are pressed either by debt, or the large amount of their tributes, or the oppression of the more powerful, give themselves up in vassalage to the nobles, who possess over them the same rights without exception as masters over their slaves. But of these two orders, one is that of the Druids, the other that of the knights. The former are engaged in things sacred, conduct the public and the private sacrifices, and interpret all matters of religion. To these a large number of the young men resort for the purpose of instruction, and they [the Druids] are in great honor among them. For they determine respecting almost all controversies, public and private; and if any crime has been perpetrated, if murder has been committed, if there be any dispute about an inheritance, if any about boundaries, these same persons decide it; they decree rewards and punishments; if any one, either in a private or public capacity, has not submitted to their decision, they interdict him from the sacrifices. This among them is the most heavy punishment. Those who have been thus interdicted are esteemed in the number of the impious and the criminal: all shun them, and avoid their society and conversation, lest they receive some evil from their contact; nor is justice administered to them when seeking it, nor is any dignity bestowed on them. Over all these Druids one presides, who possesses supreme authority among them. Upon his death, if any individual among the rest is pre-eminent in dignity, he succeeds; but, if there are many equal, the election is made by the suffrages of the Druids; sometimes they even contend for the presidency with arms. These assemble at a fixed period of the year in a consecrated place in the territories of the Carnutes, which is reckoned the central region of the whole of Gaul. Hither all, who have disputes, assemble from every part, and submit to their decrees and determinations. This institution is supposed to have been devised in Britain, and to have been brought over from it into Gaul; and now those who desire to gain a more accurate knowledge of that system generally proceed thither for the purpose of studying it.

Chapter 14

The Druids do not go to war, nor pay tribute together with the rest; they have an exemption from military service and a dispensation in all matters. Induced by such great advantages, many embrace this profession of their own accord, and [many] are sent to it by their parents and relations. They are said there to learn by heart a great number of verses; accordingly some remain in the course of training twenty years. Nor do they regard it lawful to commit these to writing, though in almost all other matters, in their public and private transactions, they use Greek characters. That practice they seem to me to have adopted for two reasons; because they neither desire their doctrines to be divulged among the mass of the people, nor those who learn, to devote themselves the less to the efforts of memory, relying on writing; since it generally occurs to most men, that, in their dependence on writing, they relax their diligence in learning thoroughly, and their employment of the memory. They wish to inculcate this as one of their leading tenets, that souls do not become extinct, but pass after death from one body to another, and they think that men by this tenet are in a great degree excited to valor, the fear of death being disregarded. They likewise discuss and impart to the youth many things respecting the stars and their motion, respecting the extent of the world and of our earth, respecting the nature of things, respecting the power and the majesty of the immortal gods.

Celtic Doctrine of Re-Birth

I have been deep in the archives I could find of Breton folklore this morning. Finding among others, legends pertaining to places round here.

But it has led me back to The Barddas of Iolo Morganwg, Vol. I., Welsh bardic literature.

This below from a Thesis from a Stanford and Oxford scholar submitted in Rennes.

The “Evans” is a bit of a give away…

Granny Was a Gwrach {Witch}

As I mentioned earlier, I am reading a book about The Dreamtime. What strikes me most about the book is the absence of much reference to women. The Clever Men, the Men of High Degree are responsible for the sacred traditions, the healing and the dancing. In the West, the holders of the old traditions are more often portrayed as women, sometimes witches. Though there are male druids. Until recently the priesthood was exclusively male.

Here in Brittany one can see witch signs carved into fireplaces to stop nasty witches coming down the chimney. Witches got a bad press from the power obsessed clergy. Midwives are called sage-femme here, which is nice. I suspect that many of the so-called witches were mid-wives and portrayers of herbal medicine. So, there must be good, or white witches as well as those paid to put hexes on.

When I saw the Doors film and the scene where Jim sees the Shaman it struck some kind of chord in me. I can remeber the moment in a cinema in Bern. It started a line of inquiry.

When I first looked into Shamanism, I read Shamanism by Mircea Eliade. It is a long and seemingly well researched tome. It seems that most cultures have some kind of tradition. It is probably due another read, I might get the French version.

Family legend has it that at least one woman in the part of my family which emanates from Beddgelert was a witch. But does that mean healer or part magical? I have read various things which suggests that “the gift” is passed on down bloodline generations. It might skip one and then resurface.

With this loose hypothesis such a gift might manifest in someone trained in the Natural Sciences to Ph.D. degree level.

Certainly around 1995 when I had by breakdown and was forced to change my orientation to the world, I needed to change. Up until that point I soap boxed that the world and everything in it could be explained by Science, with a capitol S. I was a bit of a dickhead.

Things in deepest darkest North Wales were kept out of sight of the oppressive English and the old traditions perhaps lingered long there.

Since I have been here, I have noticed the number of cars in which there are dreamcatchers attached to the mirror. The number density is a lot higher than Surrey for sure. There are some true Bretons here who are markedly not French. They are proper country folk and would not look out of place in Snowdonia.

If one has “the gift” one should be sensitive to power spots or hot spots. For example, Avebury and Stonehenge. Avebury is more powerful than Stonehenge because less people have gone there. Glaslyn on the sides of Snowdon is one power spot. We have one here locally it is called Menez Bre.

Until a few days ago We had not been up there. But when we did it was pretty obvious it is a power spot.

You may not believe this, but many cathedrals are built on power spots. Winchester is the hottest one amongst those that I have visited.

Can I provide six sigma evidence for this? No.

People with this gift can recognise others with it too…

There is a menhir locally and there are massive stone temples to the West of here.

Why is it that the old ways are always driven to the West?

I have a feeling that I have some kind of upcoming appointment on Menez Bre.

Hmnn…


Lay down

Your sweet and weary head

Night is falling

You have come to journey’s end

Sleep now

And dream of the ones who came before

They are calling

From across the distant shore

Why do you weep?

What are these tears upon your face?

Soon you will see

All of your fears will pass away

Safe in my arms

You’re only sleeping


What can you see

On the horizon?

Why do the white gulls call?

Across the sea


A pale moon rises

The ships have come to carry you home

And all will turn

To silver glass

A light on the water

All souls pass

Hope fades

Into the world of night

Through shadows falling

Out of memory and time

Don’t say we have come now to the end

White shores are calling

You and I will meet again

And you’ll be here in my arms

Just sleeping

Calon lân yn llawn daioni

Calon Lân

Nid wy’n gofyn bywyd moethus,
Aur y byd na’i berlau mân:
Gofyn wyf am galon hapus,
Calon onest, calon lân.

Cytgan:

Calon lân yn llawn daioni,
Tecach yw na’r lili dlos:
Dim ond calon lân all ganu 
Canu’r dydd a chanu’r nos.

Pe dymunwn olud bydol,
Hedyn buan ganddo sydd;
Golud calon lân, rinweddol,
Yn dwyn bythol elw fydd.

Hwyr a bore fy nymuniad
Gwyd i’r nef ar edyn cân
Ar i Dduw, er mwyn fy Ngheidwad,
Roddi i mi galon lân.

Calon Lân English Translation

The meaning of the lyrics to Calon Lân is as follows;

 I don’t ask for a luxurious life
the world’s gold or its fine pearls,
I ask for a happy heart,
an honest heart, a pure heart.

(Chorus)

A pure heart full of goodness
Is fairer than the pretty lily,
None but a pure heart can sing,
Sing in the day and sing in the night.

If I wished for worldly wealth,
It would swiftly go to seed;
The riches of a virtuous, pure heart
Will bear eternal profit.

(Chorus)

Evening and morning, my wish
Rising to heaven on the wing of song
For God, for the sake of my Saviour,
To give me a pure heart.

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