Study of Shamanism, 11th Conference






Good and Evil


Frontier Scientists




Indigenous Science


Dying God


Alchemical Homeop.


Spiritual Alchemy






Ritual. Smoking


Two Ways to Die


Ecstatic Trance


Entering the Silence


Animal Connection


Pai do Santos


High Tech


Inca Gold


Tyrants & Conflict


Dream Re-entry


D.akini Places


Wise Old Stories



pp. 5-12 Jean E. Burns : "Spaciousness : the Common Ground between Science and Spirituality".

p. 8 free-will

"In fact, as several researchers have pointed out, the action of free will contradicts the second law of thermodynamics (Burns, 1993)."

{This may be an indication that Thermodynamics is not true.}

Burns 1993 = Jean E. Burns : "Time, Consciousness, and Psi". In :- Beverly Kane; Jean Millay; Dan Brown : Silver Threads : 25 Years of Parapsychology Research. NY : Praeger. pp. 124-36.

pp. 9-10 physical and non-physical spaces

p. 9

"it may be that the principles which describe consciousness are different from those which describe material objects. In that case two sets of principles would exist, one describing the physical world and one describing consciousness, with some common ground between them. A model of this type has been developed by physicist Saint-Paul Sirag ... (Sirag, 1993). This model uses a set of mathematical principles which describes fundamental particles in space and time. However, Sirag shows by means of a mathematical theorem that this set of principles must be associated with a second set of principles which describes

p. 10

something else, presumably conscious experience, that exists in time but not physical space."

Sirag 1993 = Saint-Paul Sirag : "Consciousness : a Hyperspace View". Appendix to :- Jeff Mishlove : Roots of Consciousness, 2nd edn. Tulsa : Council Oak Bks. pp. 327-65.

p. 10 infinitude

"One can imagine a test to show whether humans really partake of infinity,

{Neither humans nor anything (neither material nor immaterial) else can partake of true infinitude, which by definition cannot have any meaningful existence whatsoever. Only meaninglessness can be regarded as infinite.}

by comparing human abilities to find new perspective on an issue ... ."

{No perspective on any issue can be measured as or by any infinitude. All perspectives must always remain finite if they are to remain in any way meaningful. Only absurdities can be infinite.}


pp. 13-30 William C. Gough & Robert L. Shacklett : "The Science of Good and Evil".

p. 17 matter as condensed light

"as David Bohm has stated, matter could be considered as "condensed or frozen light." (Weber, 1986:45, quoting Bohm)."

"the thirteenth century ... Robert Grossteste, the Archdeacon of Leicester, ... wrote the book De Luce ("On LIght") ... . To Grossteste, ... all of material creation was condensed light (Zajonc 1933 [sic : read "1993"]:52-56)."

Weber 1986 = R. Weber : Dialogs with Scientists and Sages. London : Routledge & Kegan Paul.

Zajonc 1993 = Arthur Zajonc : Catching the Light. NY : Bantam Books.

p. 21 mental control of matter

"how do magnetic charges couple in from the mental realm? Dirac’s quantum theory (specifically, the "vector potential") affects the phase of the electron’s quantum wave function. Under certain conditions, this phase alterations can affect ... the atomic and molecular structures of which it is a part. The twistor formulation provides for a "fiber connection" between the particle and higher dimensional abstract space (Gough & Shacklett, 1993d). Our model views these mathematical abstract spaces as symbolic representations of the knowledge realm ... . Since the knowledge realm includes the mind or mental realm, we can connect these abstract spaces ultimately to conscious thought processes."

Gough & Shacklett 1993d = W. C. Gough & R. L. Shacklett : "The Science of Connectiveness, Part II : Mapping Beyond Space-Time". SUBTLE ENERGIES 4.2:99-123.


pp. 30-8 Beverly Rubik : "Ro^le of Frontier Scientists’ Personae in Their Research".

p. 32 the late David Bohm

"Bohm is noted ..., to many, for his work on the mind/matter interface."

p. 33 the authoress (B.R.)

"I felt from the very beginning that there was something missing in the models of science ..., but I never found it in conventional science, however ... . I was then drawn to the subtle realms of nature that have not yet been much addressed in science : ... the interaction between mind and matter ... . I was intent on pursuing these, despite numerous career difficulties."

p. 35 scientists’ irrational conservatism

"The scientific community is a conservative body that selects for members that maintain the status quo. ... Conventional scientists are shaped and groomed by perks from the scientific community ..., and their research does not challenge the status quo. ... Thus, their scientific quest ... is shaped by peer pressure".

"scientists ... reject that which deeply challenges their ego. ... . ... scientists, at their core, are irrational beings. If I have learned anything ... in my work to bring frontier science topics into the mainstream, it is that experimental data challenging the conventional world view do not convince anyone in and of themselves."


pp. 38-41 Discussion of "Good and Evil".

p. 39 Gough

"I don’t think you have complete control over anything. There is coupling, in physics, too. Without deep coupling, you will have little control. And in addition. you are interacting with a wholeness that may have and, I believe, does have an intelligence encompassing your own."


pp. 42-55 Ju:rgen W. Kremer : "Indigenous Science for Euro-Americans".

p. 45 "great peace" {cf. Chinese T>ai-p>in ‘Great Peace’}

"Skanagoah, literally interpreted as "great peace," is the ... feeling or state of balance ... at the heart of the universe and is the spirit of Native science (Colorado, 1988:52)."

Colorado 1988 = P. Colorado : "Bridging Native and Western Science". CONVERGENCE XXI.2/3:49-67.

p. 46 "indigenous science"

"The term "indigenous science" has been coined by Colorado (... 1989) to validate the detailed and intricate knowledge which the indigenous people on this planet have accumulated".

Colorado 1989 = P. Colorado : "Indian Science". In :- J. Bruchac (ed.) : New Voices from the Longhouse. NY : Greenfield Review Pr.


pp. 56-67 Josephine A. Coffey : "The Myth of the Virgin Mother and the Dying God".

p. 58 inspiration in mythology for English poe:ts

"in The Wasteland, ... Eliot refers to Jesse Weston’s From Ritual to Romance (1957) and Frazer’s Golden Bough (1890)".

p. 61 resocialization of humanity

"Zulu Sanusi ... Mutwa has said that there is "longing in this Earth, long isolated to a self-imposed exile, to rejoin the larger universe – to participate once again in the Song of the Stars" (Larsen, 1994:23)."

Larsen 1994 = S. Larsen : "The Making of a Sangoma, Vusumazulu ... Mutwa". SHAMAN’S DRUM 35:22-32.


pp. 105-12 Howard Teich : "Alchemical Homeopathy".

p. 106 quartz as solidified luminance for the soul

"An Australian medicine man asks an apprentice to drink water with rock crystals placed inside a cup. These rock crystals are "solidified light," ... the apprentice succeeds in seeing spirits.

In Venezuela, shamans use rattles filled with quartz crystal .. . ... As the rattle is shaken, the dead soul ascends to the center of the celestial dome in the form of light. ...

In Huichol shamanism, the ancestral shamans can return to the earth to dwell among their kin in rock crystal as solidified light and communicate with the sources of supernatural power for guidance."


pp. 112-8 Robert Cogburn : "Spiritual Alchemy, Devotion and the Soul".

pp. 116-7 alchemic copper

p. 116

"our copper" : "you turn the aforesaid copper into white and make visible coins and then afterwards again turn it into redness until a tincture results ... . Burn therefore the copper, break it up, deprive it of its blackness by cooking, imbuing and wash it until the same becomes white. Then rule it." [p. 117, n. 2 : "The one quoted occurs in the Ninth Dictum, attributed to Eximenus. A 1914 edition of Waite’s translation ... is available".]

p. 117

"Remember that "our copper" signifies the desire nature ... . ... The process of burning our desire nature, breaking it up, depriving it of its blackness by cooking, imbuing and washing until it becomes white, then ruling it, describes the purification of desire ... in the world ... . This leads naturally to desiring to bring good to others ..., and this is the state of devotion. ... The passage about ... making visible coins refers to ... a clear understanding of the nature of creation and our place in it ... when in a contemplative state. ... the Great Work is completed in the red ... stage ..., in which we take what we have learned from our contemplation out into action in the world."

Waite 1914 = A. E. Waite (transl.) : The Turba Philosophorum.


pp. 118-26 Elizabeth Cogburn : "Alchemical Partnership between ... Inner Sun and Moon".

pp. 126-7 recommended books on alchemy

p. 126

Stanislas Klossiwski de Rosa : The Secret Art of Alchemy. London : Thames & Hudson, 1973.

p. 127

Edward Edinger : The Anatomy of the Psyche. La Salle (IL) : Open Court, 1985.


pp. 129-43 Larissa Vilenskaya : "Transformative Experiences and Parapsychological Phainomena : a cross-cultural perspective".

pp. 131-3 psychic powers deriving from near-death experiences in the United States

p. 131

"Joseph McMoneagle, author of Mind Trek; Exploring Consciousness, Time and Space through Remote Viewing ...repeatedly demonstrated excellent remote viewing abilities. ... In his book, McMoneagle wrote about his near-death experience".

p. 132

"Peter Hurkos, a Dutchman ... showed an extraordinary psychic talent and successfully participated in numerous ESP experiments after an NDE".

p. 133

"accounts of psychic experiences following an NDE are widespread (e.g., Brinkley with Perry, 1994:108-123); Harris and Bascom, 1990:166-172)".

Brinkley with Perry 1994 = D. Brinkley with P. Perry : Saved by the Light. NY : Villard Bks.

Harris & Bascom = B. Harris & L. C. Bascom : Full Circle. NY : Pocket Bks.

pp. 134-6 psychic powers deriving from near-death experiences in Russia

p. 134

"Mzia Levashova (Solomonia), a famous healer and ... psychic ... had a near-death experience ... . She described her encounter with a Higher Being who appeared to he in the shape of a huge while and pink cloud, while she, herself, was in an "energy form" :

I found myself not having any shape, but being a golden-yellow energy field, spiritual field. I sensed myself to be enormous, my field covered tremendously large space. ... When I moved close to the Higher Being, He gave me energy which sent me back to this world".

p. 135

"Yulia F. Vorobyova from the Ukrainian town of Donetsk ... endured an electric shock ... . She lost consciousness ... was pronounced dead, and ... unexpectedly acquired an ability to see inside the human body and was able to describe people’s internal organs."

p. 136

"Interestingly Buryats ... believe that being struck with lightning constitutes a shamanic initiation. They believe that the nerjer utxatay, the lightning shaman, acquires the strongest divination and healing powers (Krader, 1975:118)."

Krader 1975 = L. Krader : "The Shamanistic Tradition of the Buryats". ANTHROPOS 70:105-44.

p. 141, n. 1 ASC

"Heinze (1993) proposed the term "alternate states of consciousness," since ASCs have distinct state-specific qualities and don’t "coexist" with other states."

Heinze 1993 = Ruth-Inge Heinze : "Alternate States of Consciousness". In :- Beverly Kane; Jean Millay; Dan Brown : Silver Threads : 25 Years of Parapsychology Research. NY : Praeger. pp. 201-9.


pp. 144-51 Jack Norton & Jana Rivers Norton : "Ritualistic Smoking : Esoteric Practice in Native Northwestern California".

p. 144 road-kill animal-carcasses, on the Hupa Reservation

"As we sprinkled tobacco on the carcass, we said aloud, "May your spirit journey to help you make payment along the way." {The soul even of a dead beast must pay Kharon?} ... we have generally followed this procedure for many animals slain along the roads".

p. 145 statement by Hupa spiritual leader

"this physical is a battleground and it’s within the dark and that we individually existed before we entered the physical. ... We each, individually, were given purposes for our existence here. ... We were given ... the spiritual places up on the mountains for guidance and protection and security – to show us the way – to guide us".

pp. 146-7 Yurok mythic Sky-Net {cf. "Net of Indra" : the Sky-Net is also Taoist and Iban}




"the Yurok story, "Pulekukwerek Travels and makes the Sky," begins as the Sky Possessor journeys across the Yurok world to weave a gigantic sky net before the Yurok people came to be. ...


[quoted from Kroeber 1976:116-30] Pulekukwerek had grown with his hand full of tobacco. It was never gone. He always had it with him. ...


Pulekukwerek ... went inside the coil ["of strings out of which they were to make the sky"]. ... Pulekukwerek said, "Now, we will raise ["the sky net"]. ...""

Kroeber 1976 = A. L. Kroeber : Yurok Myths. Berkeley : U of CA Pr. pp. 126-8, A16.y-aa (This myth is a dream, according to YM, p. 116, fn. 3. According to YM, p. 120, A16.k, a net was made for catching salmon.)

pp. 147-8 Yurok myth of origin of tobacco-smoking




"At first, tobacco was not used. People took pepperwood leaves, dried them, and smoked them as ... it is so strong.


Then Pulekukwerek came to smoke ... [true] tobacco ...,


[quoted from Kroeber 1976:367-8] Pulekukwerek ... came upriver ... to Rekwoi. There ... be blew tobacco out from his hand. ... At Kenek, he heard, the Earthquakes lived, ten of them ... . That is why he went to Kenek ... . ... Then he smoked ... pipes. ... When he had smoked ten, he fell over. They carried him out and threw him in the bush. One day the children there said, "There is a little body up here on the rocks. He is sliding down them." That was Pulekukwerek come to life again."

pp. 148-9 Yurok myth of tobacco as pay




"within the Yurok myth "Water-Monster Helper" ... the spiritual initiate must pay ten baskets of tobacco ... a Kames or water monster. It lived near the initiate’s village of Wespen [YM, p. 121, fn. 19 : "Wespen is the downstream outskirts of Weitspus."] along the Klamath River and had helped the initiate to recover his stolen child. ... The initiate who is on a journey for spiritual insights into the nature of reality ..., seeks medicine ... to heal his sick child ... . ...


[quoted from Kroeber 1976:398] So he carried the tobacco there ..., and he put it on top of the rock. So he crawled up, that Kames to get his tobacco.

{[Klamat] Kemush created all the world "except Shapashkeni {cf. Ugaritic /S^APAS^/ ‘sun’?}, the rock ... of Sun and Moon." (M&LPN, p. 25)}


It was his pay, that tobacco ... . And [the Kames] said ..., "Take marrow and rub it on him; ... that child. ...""

M&LPN = Katharine Berry Judson : Myths and Legends of the Pacific Northwest. Chicago : A. C. McClurg & Co, 1910.

p. 149 pilgrimage to the hills for prayer-retreat, as advocated by a woge (‘deity’)

[quoted from Kroeber 1976:291] "The woge said, "If a person wants to tell me something, let him [or her] come up [into the hills] in the evening and stay all night. Let [them] bring tobacco ... and angelica root ... . ... Then I shall answer [them] if [they call] my name ...; and if I answer, [they] will have what [they] want"".


pp. 151-8 Cheri Quincy : "Two Ways to Die".

pp. 157-8 occult nets

p. 157

[quoted from Sogyal 1992] "At present our mind is encased in a net, the net of the "wind of karma."

[cf. the Yurok "sky net" which was blown through : "over the cross of the strings, blew, and it spread out." (supra, p. 147)]


And the "wind of karma" is encased itself in a net, the net of our physical body ... as soon as our body has separated into mind and matter {by dying}, in the gap {of time, namely antarabhava/bardo} before it is

p. 158

encased once again in the net of a future body, the mind ... is independent, free ... and we can recognize the nature of the mind".

Sogyal 1992 = Sogyal Rinpoche : The Tibetan Book of Living and Dying. NY : Harper Collins.


pp. 193-209 Jean-Michel Fitremann : "The Use of Ecstatic Trance".

pp. 196-7 induction of trance




"when the trance state starts to happen, panting associated with a burst of sweat or sometimes a sudden coolness is usual. This phenomenon, together with the disappearance of thoughts and the onset of strong vibrations, involuntary shaking of the body, marks the beginning of the transformation of the physiological state. ...


First, being in a trance state myself, I would induce a trance state in them by simple projecting my intent or touching their body. ... I would use whirling, as the dervishes, the Umbanda, the Tibetans, or those using the TTT method (Morgan, 1990). But to me, it is not merely the whirling technique that works, but the fact that I am in the other plane and take them there by contact (Villoldo, 1991)."

Morgan 1990 = Douglas Morgan : TTT, an Introduction to Trance Dancing. Lantzville (BC) : Ship Cottage Pr.

Villoldo 1991 = Alberto Villoldo : The Four Winds. San Francisco : Harper.


pp. 214-21 ellenHelga Weiland : "Entering the Silence".

p. 219 visualizations

"Image a golden eagle flying across a blue sky".

"Image a genie emerging from a bottle. ...

Image that genie opening a treasure chest".

"Image ... a very large, oval bicycle track".

"Image now a winding road".


pp. 226-31 Felicitas D. Goodman : "The Animal Connection".

p. 226 Navaho primaeval animal-people

[quoted from Zolbrod 1984:98] "In those times all the animals were like people. The four-footed beasts, the coiling snakes, and the crawling insects behaved the way that earth-surface people who occupy the world today behave."

Zolbrod 1984 = Paul G. Zolbrod : Dine Bahane. Albuquerque : U of NM Pr.

p. 227 primaeval circumstances, according to the Tikigaq Inupiaq of North Alaska

[quoted from Asatchaq 1992:5] "In the beginning ... It was dark ... . The sun didn’t shine. At night there was no moon. And things were opposite to how they are today. People walked on their hands."

Asatchaq 1992 = Asatchaq (transl. by Tukummig) : The Things that Were Said of Them. Berkeley : U of CA Pr.


pp. 234-45 Stanley Krippner : "Visiting a "Pai do Santos" in Recife".

pp. 239-40 the 10 major energy-centres as described by Pai Ely





























red & white































arts & crafts






luck & humor

p. 240 oris^a-s

"There are between fourteen and twenty-three major orixa (depending on the group that keeps count) and dozens of minor orixa ..., and some groups have one for each day of the year (Villarubia, 1993)."

Villarubia 1993 = P. Villarubia : "Poseidos por los dioses". ANO CERO 39:34-40.

p. 240 domains of oris^a-s (Verger 1985)











Logum Ede


















Ibeji twins


Verger 1985 = P. Verger : Orixas. Salvador : Editora Corrupio.


pp. 268-75 Morningstar : "High Tech Shamanism : Entering Altered States of Consciousness Using the Science of Sound".

pp. 271-2 "Cosmic Joke" [a dialogue]




[God :] " "I am God ... . ... I am a sort of prankster ..., and what I practice could be called ‘crazy wisdom.’ " ...

[mortal visitor :] "So you are a sort of Cosmic Comedian and the fact that heaven and hell co-exist on earth at all times depends on upon each individual person’s awareness, a Cosmic Joke. Right?"

[God :] "Right!" ...


[same mortal (Morningstar), telepathically addressing a mortal woman (a living female saint, in India) :] "... do you know that God is really a Comedian, a Cosmic Comedian? ... . ... do all the Saints and Masters from all religions know about this and don’t tell anyone because no one would believe them? ... is the reason, why all the living Saints and Masters always appear to be happy because they know life is really a sort of Cosmic Joke?""

pp. 273-4 communication with separate soul-spirit

p. 273

"I saw a separate spirit-like form identifying itself as being my soul or essence,

{Val Valerian likewise considered a separate spirit as the Higher Self. This is apparently Rosicrucian.}

p. 274

entering my body. I experienced waves of energy unlike anything I had ever experienced before ... . Then it came out of my body, the waves stopped and we agreed to set up a channel for communication."


pp. 281-9 Gini DuPraw Anderson : "Circling the Bay : Carrying Inca Gold to North America".

pp. 281-3, 286 Qu’ro philosophy




"All Nature exists through reciprocity, or ayni and they say it is the enactment of reciprocity which will bring about transformation."


"There is progressive unfolding of a vision; especially powerful here is ... our intention, of our purposeful participation in ... the vision. It came to me through dreamtime and ... it gave impetus and shaped ... this unfolding process. ...

In space, there is a weaver and, in his listening fingers, are golden strands, vibrating with vitality. The strands come from sacred places on Earth and, as they are gathered together, the weaver is creating a golden net to encircle the planet ... . ...

The Incas believe that certain places in Nature, sacred sites, are gateways to elemental knowledge and the wisdom of the Spirit of Nature. ... Huacas are places where some natural phenomenon (it could be a striking rock formation or a place where water emerges from the Earth) both marks the place and becomes the vehicle through which knowledge is transmitted."


"Feeding is the basis of reciprocity in the relationship between humans and Nature People. One form is through a despacho, or offering, which the shaman {or rather, ritualist} prepares to address the spirit world, usually the sacred mountains. ... When [ritualists] assembled the offerings, the despachos were passed around, each of us blowing on them three times to imbue the objects with our Life Force, bringing us into a more personal and active involvement with them."

p. 282 the 4 bands


color of band

band’s location in one’s body

band’s element



base of the spine









"fire of the Sun"





p. 283 the 3 worlds for "shamanic journeys"

__ pac^a

__ world







"The ayni which takes place during these journeys affects the ordering of the universe."

pp. 283, 285-6 eating humans’ huc^a by goddess {cf. eating of humans’ sins by Aztec goddess Tlazol-teotl}

p. 283

"Another form of feeding is related to the dense energy we accumulate in the course of our ordinary lives – hucha, they call it ... is the residue of our unfinished business ... . The release of what we cannot digest frees us to reach toward higher planes, and that which we release becomes food for Pachamama."

p. 285

"Eating hucha was repeated at each site we visited ... to continue releasing dense energy, obstacles to the flow of spirit."

p. 286

"eating hucha" : "a shaman from the Qu’ro tribe, said once that all fields of energy can ultimately be cleared through this practice."

p. 284 the 6 sacred mountains around San Francisco Bay

"Tamalpais, Ring, Diablo, Hamilton, Umunhum, and San Bruno."

p. 285 Ring Mountain

"At Ring Mountain, ... An enormous phallic-shaped boulder served as a vehicle to empower each individual’s intention. ... An enormous boulder elsewhere on Ring Mountain was shaped like a vulva. Petroglyphs suggest that this site was used in ... ceremonies".

p. 286 Mt. Tamalpais {cf. /TAMAuLiPAS/?}

"In 1880, the last grizzly bear was trapped on Tamalpais ... . ... .

... the Miwoks ... lived on the slopes of Mount Tamalpais."

p. 287 Mt. Diablo

" Mount Diablo in the East Bay" : "Sandstone caves ... are scattered over the mountain. It became the site which ... focussed ... our connection to the element Fire."

p. 288 San Bruno Mountain

"On San Bruno Mountain, Indians tossed the shells of their oyster meals onto a mount {mound} next to a stream. ... . ... we invoked the presence of the Wind".


pp. 294-301 : Caroll O’Connell : "The Warriors’ Dance with Tyrants and Conflict".

p. 301 Cherokee "Star Maiden’s Circle"






"Choreography of Energy"






"Concepts of Self"



"Mythology and Entertainment"



"Life Experience"






"Rules and Laws"



"Belief System"


pp. 302-6 Fred C. Olsen : "Awakening the Mutant Caterpillar Using Dream Re-entry".

p. 303 Australian aboriginal Dreamtime

"Aborigines of Australia ... maintain a real connection to their butterfly nature -- ... of Dreamtime.

{cf. Z^an Z^ou’s dreaming of being a butterfly}

In an interview for the Dream Network Journal, Marlo Morgan, Ph.D., author of the book Mutant Message from Downunder, shared what she learned from the "Real People." The Australian Aborigines enter Dreamtime to receive information to assist them with their basic questions. To them "there are different levels of Dreamtime," just as there are different levels of consciousness. ... Dreams are the Shadow of Reality. Everything that happens here is also available in the dream world. All answers are there.

Gifted members of the tribe called Dream Catchers are available to give guidance in any situation. They do this by drawing out the feelings that arise in Dreamtime."


pp. 318-21 Leila Castle : "Sky Dancers : Journey to D.akini Places in Tibet".

pp. 319-20 Mac^ig Lapdron

p. 319

"Machig Lapdron came from a Bon family and she integrated this with the early Buddhist teachings and became the founder of the Chod practice and lineage ... . ... . ... we were going into a ...

p. 320

cave right next to the stupa. It is beautifully decorated with mani stones carved with mantras. ... The stones are red".

p. 320 Drigun Dundro

"Drigung Dundro ... is considered to be the mandala of Vajra Yogini, a dakini ... . The sky burial site is her body, the stone altar where bodies {corpses} are offered to the vultures is her heart."

pp. 320-1 S`oto Terdrom (‘Box of Treasures’)

p. 320

"The story goes that Padmasambhava threw his dorje from his cave


to create a tunnel which drained a poisonous lake

{Heraklees "unblocked these tunnels" (GM 121.d) "which drained ... the whole Copaic ... marsh" (GM 121.2).}


and the hot springs emerged. ...

{ Heraklees originated the hot springs at Thermopulai (GM 145.c).}


The spot is shown where Padmasambhava leaned against the rock and melted it with his shoulders. ...

{Heraklees carried ("A") "the heavens upon his shoulders" [the word for ‘sky’ meaning also ‘stone’ in Persian] when fruit was acquired from Ladon, who was slain with (Argonautika 4:1390sq – "DH") the gall of the of Lernaian Hudra, who had been "seared" (Fall of Troy 6:212 sq -- "H").}


There is a footprint of Yeshe Tsogyel with her boot on and a print of her bare foot. The nuns took me one day to a boulder with her hand print ... . ...

p. 321

Her hand print ... was really melted into the rock."

GM = Robert Graves : The Greek Myths. 1955.

"A" = "Atlas"

"DH" = "Drakon Hesperios"

"H" = "Hydra"


pp. 327-34 Luisah Teish : "Wise Old Stories". [Yoruba]

p. 327 greetings

"I want to say to you, "Alafia," and your response is, "Shalafia ni.""

pp. 328-9 Olocu

p. 328

Old Man "Olocu at the very bottom of the sea was threatening to rise up in a tidal

p. 329

wave and overtake the land. ... Chameleon ... turned the color of seaweed. ... Chameleon turned into coral and pearl ... . Seven times Olocu went down and seven times Olocu surfaced, seven times Chameleon matched Olocu perfectly."

p. 333 Yemaya

"Yemaya, who is the Goddess of the Ocean, is chased down by her son who is the space between the ocean and the sky. He rapes her ... . And her belly bursts open and all the other deities come out."