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KIN Fables triloogia YouTube'is

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Fairyland

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Moon

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Sest ta on nii armas ja millegipärast jäänud kasutamata piltide kausta.

Õhukesed kohad...

One Irish legend goes that at any given point in time, the veil between Heaven and Earth is three feet wide. The legend goes on to say that there are physical mystical places and personal experiences we go through where that veil is thinned and the holy becomes ordinary and the ordinary becomes holy. These places are called Caol Áit, or "thin places" ..

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Fair as a faerie

Metshaldjas

Inimesed ja nende maa

In other words, such peoples do not just live in a group, as a collection of individuals, the community is part of their being, an extension of their self. In the same way, they do not feel that they just live on land, but that their land is a part of their very identity, as much as part of their being as their own body. This is one of the reasons why being forcibly ‘relocated’ by governments is such a tragedy for them. Their attachment to their land is so powerful that they experience this as a kind of death. The Fijian anthropologist A. Ravuva, for example, notes that the Fijian’s relationship to their vanua or land is ‘an extension of the concept of self. To most Fijians the idea of parting with one’s vanua or land is tantamount to parting with one’s life’ (1983, p.7).

Siit.

Jumalad ja loodusvaimud

At first traces of the old spirit-religions blended with the new god-religions. As I have suggested above, the early goddesses may have been a kind of intermediary stage between spirits and male gods, since the female psyche was more closely linked to the nature, and possessed the same nurturing and caring characteristics. As scholars like Gimbutas and Eisler tell us, the Goddess—and goddesses—was a symbol of the one-ness, the fecundity and the benevolence of nature. The idea of spirit-force was not completely forgotten by the early Egyptians either, who referred to Akh and Ba (the former referring to the universal soul, the latter the animating spirit which flows from Akh and pervades the whole of nature). Even in Greece, there was a pre-theistic stage of religion, Eue theia, when there was, in Cassirer’s words, ‘a natural kinship, a consanguinity that connects man with plants and animals’ (1970, p.91). It was only later, when this connection was broken, that gods came into being.

Siit.

Maailmahing ja maailma hinged

"The second element of native religions is belief in spirits (in the plural). The world teems with spirits—both the spirits of dead human beings and ‘natural’ spirits which have always existed incorporeally. As E.B. Idowu writes of traditional African religion, ‘There is no area of the earth, no object or creature, which has not a spirit of its own or which cannot be inhabited by a spirit’ (1975, p.174). Like the Great Spirit itself, individual spirits are not anthropomorphic beings with personalities, like gods. They are not beings at all. As Idowu writes, ‘they are more often than not thought of as powers which are almost abstract, as shades or vapours’ (pp. 173–4). And spirits are involved in the world in a way that gods are not. Unlike gods, they are never separate from it, but always moving through it, or living within its rocks, trees and rivers."

Siit.

Steve Taylor