Black Spirituality Religion : Indigenous Weather Modification

Discussion in 'Black Spirituality / Religion - General Discussion' started by Sekhemu, Jun 6, 2006.

  1. Sekhemu

    Sekhemu Well-Known Member MEMBER

    Joined:
    Jul 9, 2003
    Messages:
    6,489
    Likes Received:
    1,061
    Gender:
    Male
    Occupation:
    priest
    Location:
    new jersey
    Ratings:
    +1,064
    By David Wilson

    I have been fortunate over the past ten years to have had the opportunity to study the shamanism used in the rain forest of southwestern Nigeria. This is the traditional home of the Yoruba Nation which is one of the largest cultural groups in Western Africa consisting of over 20 million Yoruba speaking people. The shamanism of southwestern Nigeria is called "Ifa" which means "wisdom of nature". Based on my experience in the study and practice of this tradition I believe that there is value in examining the world view of Ifa as one possible paradigm for explaining the data collected by Dr. Mishlove in his study of the paranormal activity associated with Ted Owens.

    All Things Have Some Consciousness.
    The world view of Ifa differs from the world view of mainstream Western metaphysics in two ways; it teaches that everything in nature has some form of consciousness called ori, and it teaches that the world is a multi-dimensional reality. Most forms of shamanism teach the idea that the visible world is influenced by invisible worlds that co-exist in the same dimensional space as the physical world. The invisible realms are usually called "Spirit Worlds". The word "spirit" means "essential nature" or "essence". From a shamanistic point of view spirits are fundamental forces in Nature that help shape the physical reality perceived by the senses in a non-altered state of consciousness.

    Ifa teaches that all things in the world have some form of consciousness. The first step in developing the shamanistic skills of an Ifa Initiate is to learn how to empathize with the consciousness of non-human forces in nature.

    Communication with non-human forms of consciousness is generally described by anthropologist as "possession." There are two Yoruba words for this phenomena; "Ini" meaning "I am", and "ogun" meaning "medicine". The student of Ifa who learns to emapathize with the conciousness of various forces of nature uses their ability as a problem solving tool. From an Ifa perspective learning how to empathizee with the consciousness of a cloud is a way of retrieving information related to future weather conditions. It is also the first step in learning how to influence the weather.

    Shamanistic Weather Control:
    In Ifa the invocation of lightning is used as and instrument of warfare. There were very specific and detailed rituals that are designed to produce and direct this naturual phenomena. I have personally witnessed enough examples of Ifa Initiates invoking changes in the weather that is now seem normal rather than abnormal

    From a parapsychological perspective claims of effecting the weather result in a debate between two possible explanations. One explanation is that the person has a telekinetic influence on conditions that produce the weather and the other is that the person has powers of precognition and is simply predicting events while claiming to exert some form of control. From an Ifa perspective these two points of view are not neccesarily mutualy exclusive. Ifa makes extensive use of a variety of divination systems that are used to predict the future. If a predicted future event is deemed favorable, rituals will be performed to insure that the anticipated good fortune becomes manifest. If a predicted future event is deemed unfavorable, rituals will be performed in an effort to alter destiny. To me this ritual process suggests that there is a interactive relationship between precognition and telekinesis that does not appear to have been fully explored by Western scientist who research paranormal phenomena. This polarity would be extremely difficult to analyze in a laboratory setting. In personal terms it is the polarity between optimism that generates good luck and pessimism that generates bad luck.

    Based on my own experience I have seen shamans invoke rain and watch the rain manifest. I have seen shamans invoke the spirit of lightning while their invocations were punctuated by bolts of lightning hurling across the sky. I have seen shamans command the wind to blow and demand that it stop.

    Alien Intelligence:

    In the early days of my studies of Ifa I heard stories that I assumed were exxagerated, apocryphal, or simply symbolic. As I gained more direct experience of various phenomena, two things happened; I discovered that more of the stories were true and accurate than I had originally believed, and I discovered that my understanding of phenomena made a radical shift every time I initially encountered the phenomena. Before I experienced possession for the first time I assumed that it was a projection of some hidden aspect of the inner self. Now I believe that there is a merging personal consciousness with the consciousness of something outside of the self. The shift is explanation is based on continuous evaluation of ongoing experience.

    Assuming that this analysis has validity, the implications of this theory leads to a serious problem. If the mind is able to create anthropomorphic images of inanimate conscious objects while those inanimate objects are attempting to communicate with human consciousness, how do you make the distinction between valid messages coming from nature, and the possibility that the image is simply a figment of the person's imagination. It is very interesting to me to note that my teacher's in Ifa are very concerned about the possibility of confusing these two functions of the human mind. Ifa teaches that true communication with nature requires that the person receiving the message has access to ase. In other words communication with nature involves a rekindling of the kundalini experience. When this occurs there are easily observable shifts in the demeanor of the person who enters that state. Imagination does not require ase. Malidoma's teacher knew that he was not communicating with the tree because Malidoma was not in the right state of mind for that type of communication to occur.

    Ted Owens states that he used imagination and visualization as a key to gaining access to the paranormal. It would be fair to wonder why if the process began as imagination, it did not simply continue in the same vein and to assume that the entire event is nothing more than personal fantasy. I have found that I can access ase by repeating the invocations that were said at the time of my initiation into Ifa. I also have discovered that I can access ase by remembering the sights, sounds and smells that occurred during my initiation. Both mechanisms have the same triggering effect.

    The discussion of a possible explanation for the physical appearance of non human life forms does not necessarily call into question the material reality of these life forms. I think that it would be more accurate to say that there are a variety of shapes and forms that these life forms can take when they make themselves visible to human powers of perception. It is also a possible source of the popularity of the image of shape shifters in Shamanistic literature.

    The perplexing aspect of the Owens story is the question of UFO's. In the west mention of the word UFO implies visitors from another planet. Based on scientific understanding of cosmology and physics the possibility of contact between life on this planet and life from another planet ranges from slim to non-existent. For most scientist the possibility that the number of encounters that have been reported represent real interaction between humans and alien life forms is an absurdity unworthy of serious consideration. In my own study of Ifa have have identified at least forty different categories of inter-dimensional beings, and each category has a number of sub-categories. The shamanism of west African and South Africa makes clear reference to Alien life forms who visit the earth from different dimensions of reality and some who claime to be from specifice places in the visible universe. Similar material appears in the shamanistic traditions of Native American, most notably the Hopi who dance in honor of their alien visitors, not out of fear of being called "crazy", their reluctance is based on a concern for the safety of the aliens themselves. Elders among the Zulu teach a form of sign language used to communicate with visitors from other planets. Efforts have been made by the Zulu elders to publish this material for the benefit of everyone. Some of the material has reached the printed page most of it has been rejected by publishers as non credible. It seems to me that this issue of credibility should be left to the reader and that any effort to edit ideas that are uncomfortable to the western reader takes the entire concept of colonialism to a new level of insidious sophistication.

    Psychic Energy:
    Every form of martial arts that I am aware of teaches techniques for using mental ability to influence the outcome of a fight. The martial art that was developed in Yoruba culture is alled "Aki" meaning "bravery". They physical techniques taught are relatively simple and are very similar to wrestling. The mind control aspect of Aki is extremely sophisticated and includes incantations for causing different levels of damage as the situation warrants. I have seen fighters pass out as a result of words that were spoken to them prior to any physical contact.

    Based on my experience there is no doubt in my mind that Ted Owens may well have had the ability to do many of the things he claimed. I base this opinion on the fact that I have witnessed similar abilities used by the Ifa elders of southwest Nigeria. What is remarkable to me is that I have been given instruction in the methodology for accessing what western science calls PK ability and have found the methodology to be effective. I have also discovered the methodology is most effective when it is applied to solving a real problem as compared with being used simply to prove that it is possible.

    Ifa is based on the idea that some people have more life experience than others. Those with more experience are considered elders. It is the task of an elder to guide those with less experience towards those experiences that will bring wisdom, clarity and understanding of both the self and its relationship to the world. If there are elders who claim to have interaction with visitors from different dimensions of reality and visitors from different places in the universe and if these elders are willing to share the wisdom of their experience, I believe that his offer should be taken seriously. In the world of shamanistic belief taking this offer seriously does not mean asking the elderst ot prove their world view in a laboratory setting. Taking this offer seriously means having the courage to surrender to their process of instruction. You can't learn how to ride a horse by simply reading about it in a book, at some point you have to climb on to the horse's back. Any real understanding of UFO's requires a similar effort.

    I believe that Ted Owens suffered needlessly because he invested so much time and energy into trying to convince his peers that his abilities were real. In my experience it is much easier to develop paranormal abilities in an environment of support rather than in an environment of hostile skepticism. Hopefully the lessons that we can learn from an examination of Ted Owen's life will allow us to move beyond the "is it real" phase of our understanding of consciousness into the much more rewarding phase of applying the optimal levels of consciousness to the task of solving real problems. Shamans invoke spirit beings from invisible realms of reality to effectively improve the quality of life in their communities. Shamans tend to view this interaction as benevolent, desirable and part of the scheme of things. Skeptics either dismiss this all together or become extremely hostile about the notion that we are not alone. Hostility is rooted in fear and overcoming fear is the function of initiation. Every ritual initiation has a segment that challenges the courage of the initiate.
     
  2. Destee

    Destee destee.com STAFF

    Country:
    United States
    Joined:
    Jan 22, 2001
    Messages:
    34,790
    Likes Received:
    8,983
    Gender:
    Female
    Location:
    betwixt and between
    Ratings:
    +9,683
    Brother Sekhemu ... welcome home ... i've been missing you.

    :heart:

    Destee
     
  3. Sekhemu

    Sekhemu Well-Known Member MEMBER

    Joined:
    Jul 9, 2003
    Messages:
    6,489
    Likes Received:
    1,061
    Gender:
    Male
    Occupation:
    priest
    Location:
    new jersey
    Ratings:
    +1,064

    That was very sweet of you beloved Sistah. :angel1:

    Thank you so much :hearts2:
     
Loading...