Thursday, July 19, 2007
Ton's More Native American Videos Below
Don't miss all the really great Native American Videos at the bottom of this Blog. There are some really great Native American Videos down there.
Navajo Indians
A trip to the lands of Navajo Indians with the music of Sacred Spirit - Yane Heja Hee
In this video you get to see the land of the Navajo Indians where the Skinwalker is said to live.
Sacred Spirit
Sacred Spirits II
Mother Earth
Southwest
Through the Door and Back
Spiritual Path
There are many mysteries and legends in the native american culture and these videos give you just a small glimpse into that culture.
Werewolves
In Greek mythology, the story of Lycaon provides one of the earliest examples of a werewolf legend. According to one version, Lycaon was transformed into a wolf as a result of eating human flesh; one of those who were present at periodical sacrifice on Mount Lycaon was said to suffer a similar fate. The Roman scholar, Pliny the Elder, quoting Euanthes, says that a man of Anthus' family was selected by lot and brought to a lake in Arcadia, where he hung his clothing on an ash tree and swam across, resulting in his transformation into a wolf, a form in which he wandered for nine years. On the condition that he attacked no human being over the nine year period, he would be free to swim back across the lake to resume human form. The two stories are probably identical, though we hear nothing of participation in the Lycaean sacrifice by the descendant of Antaeus. Herodotus in his Histories[6] tells us that the Neuri, a tribe he places to the north-east of Scythia, were annually transformed for a few days, and Virgil is familiar with transformation of human beings into wolves. In the novel Satyricon, written about year 60 by Gaius Petronius, one of the characters recites a story about a man who turns into a wolf during a full moon.
Common Turkic folklore holds a different, reverential light to the werewolf legends in that Turkic Central Asian shamans after performing long and arduous rites would voluntarily be able to transform into the humanoid "Kurtadam" (literally meaning Wolfmen). Since the wolf was the totemic ancestor animal of the Turkic peoples, they would be respectful of any shaman who was in such a form.
According to Armenian lore, there are women who in consequence of deadly sins, are condemned to spend seven years in wolfen form.{The Fables of Mkhitar Gosh (New York, 1987), translated with an introduction by R. Bedrosian, edited by Elise Antreassian and illustrated by Anahid Janjigian} In a typical account, a condemned woman is visited by a wolfskin-toting spirit, who orders her to wear the skin, soon after which she acquires frightful cravings for human flesh. With her better nature overcome, the she-wolf devours each of her own children, then her relatives' children in order of relationship, and finally the children of strangers. She wanders only at night, with doors and locks springing open at her approach. When morning arrives, she reverts to human form and removes her wolfskin. The transformation is generally said to be involuntary, but there are alternate versions involving voluntary metamorphosis, where the women can transform at will.
France had a multitude of reports of werewolf attacks -- and consequent court trials -- during the sixteenth century. In some of the cases — e.g. those of the Gandillon family in the Jura, the tailor of Chalons and Roulet in Angers, all occurring in the year 1598 — there was clear evidence against the accused of murder and cannibalism, but none of association with wolves; in other cases, as that of Gilles Garnier in Dole in 1573, there was clear evidence against some wolf, but none against the accused. Yet while belief in lycanthropy reached a peak in popularity, it was decided in the case of Jean Grenier at Bordeaux in 1603 that lycanthropy was nothing more than a delusion. The loup-garou eventually ceased to be regarded as a dangerous heretic, and reverted to the pre-Christian notion of a "man-wolf-fiend".
Some werewolf lore in France is based on documented events. The Beast of Gévaudan terrorized the general area of the former province of Gévaudan in south-central France (it is now called Lozère). From the years 1764 to 1767, an unknown entity killed upwards of 80 men, women and children. The creature was described as a giant wolf by the sole survivor of the attacks, which ceased after several wolves were killed in the area.
The lubins or lupins of France were usually female and shy in contrast to the aggressive loup-garous.
In sixteenth century Prussia, Livonia and Lithuania, according to bishops Olaus Magnus and Majolus, the werewolves were far more destructive than "true and natural wolves", and their heterodoxy appears from the Catholic bishops' assertion that they formed "an accursed college" of those "desirous of innovations contrary to the divine law."
The wolf was still extant in England as of 1600, but became extinct by 1680. At the beginning of the seventeenth century the punishment of witchcraft was still zealously prosecuted by James I of England, who piously regarded "warwoolfes" as victims of delusion induced by "a natural superabundance of melancholic".
Werewolves in European tradition were often innocent and God-fearing folk suffering from the witchcraft of others, or simply from an unhappy fate, and who as wolves behaved in a truly touching fashion, adoring and protecting their human benefactors. In Marie de France's poem Bisclaveret (c. 1200), the nobleman Bisclavret, for reasons not described in the lai, had to transform into a wolf every week. When his treacherous wife stole his clothing needed to restore his human form, he escaped the king's wolf hunt by imploring the king for mercy, and accompanied the king thereafter. His behaviour at court was so much gentler than when his wife and her new husband appeared at court, that his hateful attack on the couple was deemed justly motivated, and the truth was revealed. Other tales of this sort include William and the Werewolf (translated from French into English ca.1350), and the German fairy tales Märchen, in which several aristocrats temporarily transform into beasts. See Snow White and Rose Red, where the tame bear is really a bewitched prince, and The Golden Bird where the talking fox is also a man.
The power of transforming others into wild beasts was attributed not only to malignant sorcerers, but to Christian saints as well. Omnes angeli, boni et mali, ex virtute naturali habent potestatem transmutandi corpora nostra ("All angels, good and bad have the power of transmutating our bodies") was the dictum of St. Thomas Aquinas. St. Patrick was said to have transformed the Welsh king Vereticus into a wolf; St. Natalis supposedly cursed an illustrious Irish family whose members were each doomed to be a wolf for seven years. In other tales the divine agency is even more direct, while in Russia, again, men are supposedly become werewolves when incurring the wrath of the Devil.
In the late 1990s, a string of man-eating wolf attacks were reported in Uttar Pradesh, India. Frightened people claimed, among other things, that the wolves were actually werewolves.
Skin Walker Ranch
This my personal account of our hunt for the skin walker ranch. The beginning of the video also shows bottle hollow lake that is another hot spot for creature activities. See if you can find anything in the video we did.
Common Turkic folklore holds a different, reverential light to the werewolf legends in that Turkic Central Asian shamans after performing long and arduous rites would voluntarily be able to transform into the humanoid "Kurtadam" (literally meaning Wolfmen). Since the wolf was the totemic ancestor animal of the Turkic peoples, they would be respectful of any shaman who was in such a form.
According to Armenian lore, there are women who in consequence of deadly sins, are condemned to spend seven years in wolfen form.{The Fables of Mkhitar Gosh (New York, 1987), translated with an introduction by R. Bedrosian, edited by Elise Antreassian and illustrated by Anahid Janjigian} In a typical account, a condemned woman is visited by a wolfskin-toting spirit, who orders her to wear the skin, soon after which she acquires frightful cravings for human flesh. With her better nature overcome, the she-wolf devours each of her own children, then her relatives' children in order of relationship, and finally the children of strangers. She wanders only at night, with doors and locks springing open at her approach. When morning arrives, she reverts to human form and removes her wolfskin. The transformation is generally said to be involuntary, but there are alternate versions involving voluntary metamorphosis, where the women can transform at will.
France had a multitude of reports of werewolf attacks -- and consequent court trials -- during the sixteenth century. In some of the cases — e.g. those of the Gandillon family in the Jura, the tailor of Chalons and Roulet in Angers, all occurring in the year 1598 — there was clear evidence against the accused of murder and cannibalism, but none of association with wolves; in other cases, as that of Gilles Garnier in Dole in 1573, there was clear evidence against some wolf, but none against the accused. Yet while belief in lycanthropy reached a peak in popularity, it was decided in the case of Jean Grenier at Bordeaux in 1603 that lycanthropy was nothing more than a delusion. The loup-garou eventually ceased to be regarded as a dangerous heretic, and reverted to the pre-Christian notion of a "man-wolf-fiend".
Some werewolf lore in France is based on documented events. The Beast of Gévaudan terrorized the general area of the former province of Gévaudan in south-central France (it is now called Lozère). From the years 1764 to 1767, an unknown entity killed upwards of 80 men, women and children. The creature was described as a giant wolf by the sole survivor of the attacks, which ceased after several wolves were killed in the area.
The lubins or lupins of France were usually female and shy in contrast to the aggressive loup-garous.
In sixteenth century Prussia, Livonia and Lithuania, according to bishops Olaus Magnus and Majolus, the werewolves were far more destructive than "true and natural wolves", and their heterodoxy appears from the Catholic bishops' assertion that they formed "an accursed college" of those "desirous of innovations contrary to the divine law."
The wolf was still extant in England as of 1600, but became extinct by 1680. At the beginning of the seventeenth century the punishment of witchcraft was still zealously prosecuted by James I of England, who piously regarded "warwoolfes" as victims of delusion induced by "a natural superabundance of melancholic".
Werewolves in European tradition were often innocent and God-fearing folk suffering from the witchcraft of others, or simply from an unhappy fate, and who as wolves behaved in a truly touching fashion, adoring and protecting their human benefactors. In Marie de France's poem Bisclaveret (c. 1200), the nobleman Bisclavret, for reasons not described in the lai, had to transform into a wolf every week. When his treacherous wife stole his clothing needed to restore his human form, he escaped the king's wolf hunt by imploring the king for mercy, and accompanied the king thereafter. His behaviour at court was so much gentler than when his wife and her new husband appeared at court, that his hateful attack on the couple was deemed justly motivated, and the truth was revealed. Other tales of this sort include William and the Werewolf (translated from French into English ca.1350), and the German fairy tales Märchen, in which several aristocrats temporarily transform into beasts. See Snow White and Rose Red, where the tame bear is really a bewitched prince, and The Golden Bird where the talking fox is also a man.
The power of transforming others into wild beasts was attributed not only to malignant sorcerers, but to Christian saints as well. Omnes angeli, boni et mali, ex virtute naturali habent potestatem transmutandi corpora nostra ("All angels, good and bad have the power of transmutating our bodies") was the dictum of St. Thomas Aquinas. St. Patrick was said to have transformed the Welsh king Vereticus into a wolf; St. Natalis supposedly cursed an illustrious Irish family whose members were each doomed to be a wolf for seven years. In other tales the divine agency is even more direct, while in Russia, again, men are supposedly become werewolves when incurring the wrath of the Devil.
In the late 1990s, a string of man-eating wolf attacks were reported in Uttar Pradesh, India. Frightened people claimed, among other things, that the wolves were actually werewolves.
Skin Walker Ranch
This my personal account of our hunt for the skin walker ranch. The beginning of the video also shows bottle hollow lake that is another hot spot for creature activities. See if you can find anything in the video we did.
Skinwalker Ranch Pt.1
Skinwalker Ranch & Area 51
Investigative journalist George Knapp and researcher Colm Kelleher discussed their book Hunt for the Skinwalker, which chronicles bizarre paranormal events that were scientifically studied at a ranch in Utah. During the period of 1996-7 strange incidents were occurring frequently and included the sightings of anomalous dark shapes, creatures, lights and UFOs, as well as unexplained animal mutilations, recounted Kelleher (who appeared in just the first hour of the interview).
Kelleher told of one event that took place in August of 1997, in which two workers from NIDS (National Institute for Discovery Science) witnessed a dull yellow light on the ranch that was close to the ground and growing bigger and bigger. One of the workers viewed the light through night vision/infrared equipment and saw what could not be seen with the naked eye. A tunnel of light was opening up, and a large muscular humanoid entity with no facial features crawled out of it, and then vanished. The two workers investigated the area and found no trace of the being, though there was a strong smell of sulfur.
Knapp suggested that the events at the ranch (which continue to this day) may have a "dimensional" aspect to them, as though the area is a "portal" of some sort. In fact, he reported that the previous ranch owner, Tom Gorman, described seeing a sun-like sphere from which objects came and went, and that he could see another sky behind the sphere. Knapp also shared details of his many years investigating ufology as a television journalist, including the Bob Lazar/Area 51 story, which he first brought to public attention 18 years ago. Lazar, he believes, is telling the truth as he knows it.
Investigative journalist George Knapp and researcher Colm Kelleher discussed their book Hunt for the Skinwalker, which chronicles bizarre paranormal events that were scientifically studied at a ranch in Utah. During the period of 1996-7 strange incidents were occurring frequently and included the sightings of anomalous dark shapes, creatures, lights and UFOs, as well as unexplained animal mutilations, recounted Kelleher (who appeared in just the first hour of the interview).
Kelleher told of one event that took place in August of 1997, in which two workers from NIDS (National Institute for Discovery Science) witnessed a dull yellow light on the ranch that was close to the ground and growing bigger and bigger. One of the workers viewed the light through night vision/infrared equipment and saw what could not be seen with the naked eye. A tunnel of light was opening up, and a large muscular humanoid entity with no facial features crawled out of it, and then vanished. The two workers investigated the area and found no trace of the being, though there was a strong smell of sulfur.
Knapp suggested that the events at the ranch (which continue to this day) may have a "dimensional" aspect to them, as though the area is a "portal" of some sort. In fact, he reported that the previous ranch owner, Tom Gorman, described seeing a sun-like sphere from which objects came and went, and that he could see another sky behind the sphere. Knapp also shared details of his many years investigating ufology as a television journalist, including the Bob Lazar/Area 51 story, which he first brought to public attention 18 years ago. Lazar, he believes, is telling the truth as he knows it.
Norse Beliefs
In Norse folklore, a skin-walker is a person who can travel in the shape of an animal and learn secrets, or take on certain characteristics of an animal. The person is then said to be wearing that animal's hide. The most well-known example of the latter is the warrior who takes on the strength and stamina of a bear, called "bear shirt" or ber sarkur, the origins of the word berserker; similarly, there were wolf-based warriors, called ulfheðnar or "wolf-coats". They were said, aside from the battle-rage the animal spirit granted, to have the ability to send out their soul in the form of their animal, in a practice called hamfarir or "shape-journey".
The use of an animal shape for other purposes was considered unholy, and people accused of having such abilities were frequently cast out or summarily executed. Females so charged got off more lightly.
The use of an animal shape for other purposes was considered unholy, and people accused of having such abilities were frequently cast out or summarily executed. Females so charged got off more lightly.
Hopi Skinwalking
In ancient Hopi culture there was a ritual ceremony once performed called the Ya Ya Ceremony. In this ceremony members would change themselves into various animals using the hide from the animal they chose, and the members use certain animal attributes like sight, strength,etc. The ceremony was banned after members developed a disease of the eyes.
Navajo Skinwalker: the Yea-Naa-gloo-shee
Possibly the best documented skin-walker beliefs are those relating to the Navajo Yea-Naa-gloo-shee (literally "with it, he goes on all fours" in the Navajo language). A Yea-Naa-gloo-sheeis one of the several varieties of Navajo witch (specifically an ’ánt’įįhnii or practitioner of the Witchery Way, as opposed to a user of curse-objects (’adagąsh) or a practitioner of Frenzy Way (’azhįtee)). Technically, the term refers to an ’ánt’įįhnii who is using his (rarely her) powers to travel in animal form. In some versions men or women who have attained the highest level of priesthood then commit the act of killing an immediate member of their family, and then have thus gained the evil powers that are associated with skin-walkers.
The ’ánt’įįhnii are human beings who have gained supernatural power by breaking a cultural taboo. Specifically, a person is said to gain the power to become a Yea-Naa-gloo-sheeupon initiation into the Witchery Way. Both men and women can become ’ánt’įįhnii and therefore possibly skinwalkers, but men are far more numerous. It is generally thought that only childless women can become witches.
Although it is most frequently seen as a coyote, wolf, owl, fox, or crow, the Yea-Naa-gloo-sheeis said to have the power to assume the form of any animal they choose, depending on what kind of abilities they need. Witches use the form for expedient travel, especially to the Navajo equivalent of the 'Black Mass', a perverted sing (and the central rite of the Witchery Way) used to curse instead of to heal. They also may transform to escape from pursuers.
A skinwalker is usually described as naked, except for a coyote skin, or wolf skin. Some Navajos describe them as a mutated version of the animal in question. The skin may just be a mask, like those which are the only garment worn in the witches' sing.
Because animal skins are used primarily by skin-walkers, the pelt of animals such as bears, coyotes, wolves, and cougars are strictly tabooed. Sheepskin and buckskin are probably two of the few hides used by Navajos, the latter is used only for ceremonial purposes.
Often, Navajos tell of their encounter with a skin-walker, though there may be some hesitancy to reveal the story to non-Navajos, or (understandably) to talk of such frightening things at night. Sometimes the skin-walker will try to break into the house and attack the people inside, and will often bang on the walls of the house, knock on the windows, and climb onto the roofs. Sometimes, a strange, animal-like figure is seen standing outside the window, peering in. Other times, a skinwalker may attack a vehicle and cause a car accident. The skin-walkers are described as being fast, agile, and impossible to catch. Though some attempts have been made to shoot or kill one, they are not usually successful. Sometimes a skinwalker will be tracked down, only to lead to the house of someone known to the tracker. As in European werewolf lore, sometimes a wounded skinwalker will escape, only to have someone turn up later with a similar wound which reveals them to be the witch.
The ’ánt’įįhnii are human beings who have gained supernatural power by breaking a cultural taboo. Specifically, a person is said to gain the power to become a Yea-Naa-gloo-sheeupon initiation into the Witchery Way. Both men and women can become ’ánt’įįhnii and therefore possibly skinwalkers, but men are far more numerous. It is generally thought that only childless women can become witches.
Although it is most frequently seen as a coyote, wolf, owl, fox, or crow, the Yea-Naa-gloo-sheeis said to have the power to assume the form of any animal they choose, depending on what kind of abilities they need. Witches use the form for expedient travel, especially to the Navajo equivalent of the 'Black Mass', a perverted sing (and the central rite of the Witchery Way) used to curse instead of to heal. They also may transform to escape from pursuers.
A skinwalker is usually described as naked, except for a coyote skin, or wolf skin. Some Navajos describe them as a mutated version of the animal in question. The skin may just be a mask, like those which are the only garment worn in the witches' sing.
Because animal skins are used primarily by skin-walkers, the pelt of animals such as bears, coyotes, wolves, and cougars are strictly tabooed. Sheepskin and buckskin are probably two of the few hides used by Navajos, the latter is used only for ceremonial purposes.
Often, Navajos tell of their encounter with a skin-walker, though there may be some hesitancy to reveal the story to non-Navajos, or (understandably) to talk of such frightening things at night. Sometimes the skin-walker will try to break into the house and attack the people inside, and will often bang on the walls of the house, knock on the windows, and climb onto the roofs. Sometimes, a strange, animal-like figure is seen standing outside the window, peering in. Other times, a skinwalker may attack a vehicle and cause a car accident. The skin-walkers are described as being fast, agile, and impossible to catch. Though some attempts have been made to shoot or kill one, they are not usually successful. Sometimes a skinwalker will be tracked down, only to lead to the house of someone known to the tracker. As in European werewolf lore, sometimes a wounded skinwalker will escape, only to have someone turn up later with a similar wound which reveals them to be the witch.
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