The offical random thoughts about Spirituality and Religion thread

[kaiOogway]

A few years ago I was a believer of God and Jesus as the son of God, I then moved on from that to a more spiritual approach, I have since left this idea as well. These days as sad as it is to say I don't believe in anything, I feel our lives are not important, there is no destiny, there is nothing. We are just animals on a planet just like any other animal and we are naturally here simply because this planet can sustain life therefore will breed life.

It's a very depressing outlook but my experiences have led me here at this point. I personally feel the human mind loves the fairy tale, they want to be loved and taken care after so your mind will naturally gravitate towards those feelings.

 

[kaiOogway]

A few years ago I was a believer of God and Jesus as the son of God, I then moved on from that to a more spiritual approach, I have since left this idea as well. These days as sad as it is to say I don't believe in anything, I feel our lives are not important, there is no destiny, there is nothing. We are just animals on a planet just like any other animal and we are naturally here simply because this planet can sustain life therefore will breed life.

It's a very depressing outlook but my experiences have led me here at this point. I personally feel the human mind loves the fairy tale, they want to be loved and taken care after so your mind will naturally gravitate towards those feelings.

 

[FLYINHAWAIIAN]

How can a black person pray to a white god?

He was middle eastern.

 

[Sassy]

Part of me wants to go back to church...but another part of me dont want to give up my current lifestyle....

Hmmm....

 

[Saiyajin]

that inner peace that comes with spirituality

 

[The Lord Doc]

Most self-identified Agnostics are Atheists who don't want to accept that label due to the social stigma attached to it (some of which is warranted).

Nihilism really isn't as bad as most folks make it seem. Being tethered to nothing is pretty liberating if you aren't a whiny pessimist about it.

 

[4fossa]

U On Dat Yayo Mayne said: ↵
A few years ago I was a believer of God and Jesus as the son of God, I then moved on from that to a more spiritual approach, I have since left this idea as well. These days as sad as it is to say I don't believe in anything, I feel our lives are not important, there is no destiny, there is nothing. We are just animals on a planet just like any other animal and we are naturally here simply because this planet can sustain life therefore will breed life.

It's a very depressing outlook but my experiences have led me here at this point. I personally feel the human mind loves the fairy tale, they want to be loved and taken care after so your mind will naturally gravitate towards those feelings.

Depressing but still, the actual facts. But the real question is: what is worst: live under a good lie? or under a bad reality?

 

[IronFist]

Im thinking about doing a thread on origin of african languages. I might have to bust some stuff up on here.

You know, everywhere you go people state that mAa.t means "justice, truth, order, and balance." However, when I look at all of my dictionaries, they never define mAa.t as "balance." I wonder why? Now, mAa.t has a dialectical variant /mxA/ "balance, level." But we never see the mAa.t form rendered "balance, level." We should note that the graphemes <a> and <x> interchange, or I should say, correspond to each other. So what you are seeing is metathesis on the syllables with the same m- prefix. Morning randomness.


To show that <a> and <x> correspond:
Aa.y “power, might, potency, strength”
Ax.w “power” (of God), “mastery” (over work)
m.Aa “water”
w.Ax “body of water” (in the Netherworld)
Aaa “to gibber, to speak” (foreign language)
Ax.w “spells; magical creative power”; “power (of god), magic, magical words, useful knowledge, mastery”
m.Aa.w “vessel”
Ax.t “a libation vessel”
m.Aa “place”
ra "storehouse, chamber, barracks" (Budge, 419a)
Ax.yt “a room” (storeroom?)
ra "weapon, tool, working-instrument, arms, armour" (Budge, 419a)
Ax.w “(unknown)” [glyph has a knife determinative] (Vygus, 2012: 2244) Z7 - G25 - J1 - T30
m.Aa.w “products, offerings, tribute, gifts”;
Ax.wt “property, goods, possessions, thing, supplies”

Keep in mind as well that /r/ and /A/ interchange in ciKam as well.


should note that a cognate in Kikongo does mean balance: i.e., Kikongo ki.nenga "balance"; lunga "balance" [IsiZulu lunga "balance"]. Middle-Egyptian /A/ corresponds with Bantu /l/ and /n/. Note as well that M-E /a/ corresponds with Bantu /ng/, /g/, and /k/.

To show that <a> and <x> correspond:


Aa.y “power, might, potency, strength”
Ax.w “power” (of God), “mastery” (over work)

m.Aa “water”
w.Ax “body of water” (in the Netherworld)

Aaa “to gibber, to speak” (foreign language)
Ax.w “spells; magical creative power”; “power (of god), magic, magical words, useful knowledge, mastery”

m.Aa.w “vessel”
Ax.t “a libation vessel”

m.Aa “place”
ra "storehouse, chamber, barracks" (Budge, 419a)
Ax.yt “a room” (storeroom?)

ra "weapon, tool, working-instrument, arms, armour" (Budge, 419a)
Ax.w “(unknown)” [glyph has a knife determinative] (Vygus, 2012: 2244) Z7 - G25 - J1 - T30

m.Aa.w “products, offerings, tribute, gifts”;
Ax.wt “property, goods, possessions, thing, supplies”

 

[Turk]

Im thinking about doing a thread on origin of african languages. I might have to bust some stuff up on here.

 

[IronFist]

Its need breh. The root basically doesn't get the proper amount of attention. Especially without the featured ability.

 

[IronFist]

Re-Reading up on Sufic Muhasabah.

To remove what you will call in engrams, psychosis in psychology, demons in religion, devil(one meaning in lessons) in the teachings, etc.

Is a technique called regressive therapy. In a book called The Middle Pillar by Israel Regardie he teaches the psychotherapist technique of Regressive Therapy.

 

[IronFist]

I believe I can say, with a great degree of confidence, that the Yoruba term òrìṣà is either 1) a leanword, or 2) a double from a conservative dialect (more than likely 1). Not only that, but òrìṣà is cognate with ciKam/Egyptian /Hr/ "face; sight" (< *head) and /wrS.w/ "the awakened ones" (with nTr.w determinatives). This is based on regular sound-meaning correspondences between ciKam and Yoruba.

I say that òrìṣà is either a loan or doublet because the sound law for Yoruba and ciKam is that /h/ and h-type sounds in ciKam are "zero" in Yoruba. The /S/ in ciKam interchanges and correspondes with /x/, /X/, and /H/. These sounds are dropped in Yoruba while Yoruba retains /S/ (given as ṣ in Yoruba orthography). Thus:

Yoruba:
orí "head”
rí "to see; find; discover; perceive; behold"; "to be; seem; appear"
arí “one who sees or finds”

ciKam:
Hr "face; sight" [face; sight Wb 3, 125.6-127.14]
HrHr "to guard; to keep" [Andreu/Cauville, RdE 29, 1977, 10; Meeks, AL 77.2819; Lesko, Dictionary II, 135; KoptHWb 569; vgl. EDG 326 f.]
wrS "to guard; to watch" [Pyr 875a; CT I, 287d]
wrS.w "to be awake" [Wb 1, 335.10-18; ONB 493, Anm. 170; vgl. KoptHWb 170]
wrS.w "woken-ones" [Wb 1, 336.11; LGG II, 509]

Yoruba:
õri, orori "sepulcher" (tomb; grave)

ciKam:
HA.t "tomb" [Wb 3, 12.19-21; FCD 160]
Hr.t "tomb; necropolis" [Wb 3, 143.13-19; FCD 175]
xr "tomb; necroppolis" [Wb 3, 323.9-16; FCD 196; Cerny, Community, 4 ff.]
wrs "necropolis" [Meeks, AL 78.1042]

Yoruba:
yọ̀ “rejoice”
ayọ̀ "joy"
õrì, õyì "giddiness"
àríyá "joy; gladness; merriment"

ciKam:
nHrHr "to rejoice"
rHrH "to be glad (of the heart)" [Wb 2, 442.3]
rSw "to rejoice" [Wb 2, 454.1-12; vgl. FCD 153; Lesko, Dictionary II, 71]
rS.w "joy" [Wb 2, 454.13; Lesko, Dictionary, 71; Wilson, Ptol. Lexikon, 592]
rSrS "joy" [Wb 2, 456.5-7; FCD 153]

The semantax in ciKam is that "seeing" is related to "eyes," which are a part of the "head." Thus: head > eyes > see. "Seeing" is the "action of the head." With "seeing" comes "knowing" (being awake). With this said, the word in ciKam /rx/ "to know" is a variant of wrS "to be awake" and Hr "face; sight."

The word orì in Yoruba, meaning "head" and "guardian spirit", is the primary form of the word òrìṣà "head"; "guardian spirits." They are doublets in the language and òrìṣà cannot be analyzed into two words. Also, there is a very low frequency of the r-ṣ consonant sequence in Yoruba, which leads me to believe it is a loan.

The òrìṣà are the wrS.w "awokened ones." As we say in Yoruba:

Ènìyàn ní d' òrìṣà "It is human beings who become òrìṣà."

It is the enlightened or "awakened ones" [those whose eyes are (face is) opened] who become the deified ancestors: i.e., the òrìṣà. In ancient Km.t, the òrìṣà referred to the "guardians" or "watchmen" (sentries "a soldier stationed to keep guard or to control access to a place"). This was applied to one's spirit double in the Yoruba language and the forces of nature. Note as well that in Ifa we speak about one's "warriors," who are a set of òrìṣàs that an initiate receives usually after having received their Elekes. The warriors consist of Eṣu, Ogún, Ochosi and Oṣun. This, however, seems to be a practice more so in the Diaspora and not native to Yorubaland. But the fundamental idea is still there as òrìṣàs are the guardians and watch over human activities. When a parent dies, and becomes an òrìṣà to their children, then they become watchers over the family in the realm of spirit. As the Yoruba saying goes:

òrìṣà bí iyá kò sí "there is no òrìṣà like mother."

*************
From Wiki:

"An orisha (spelled òrìṣà in the Yoruba language, orichá or orixá in Latin America) is a spirit that reflects one of the manifestations of the Supreme Divinity (Eledumare, Olorun, Olofi) in Yoruba religion.[1] Orisha are said to have existed in the spiritual world, or Astral plane (òrun) or lived as human beings in the planetary world, or physical plane (ayé). Others are said to be humans who are recognized as deities due to extraordinary feats. Many orishas have found their way to most of the New World as a result of the Atlantic slave trade and are now expressed in practices as varied as Santería, Candomblé, Trinidad Orisha, Umbanda, and Oyotunji, among others."


As I said, it could be a double. Another example is that the /r/ in Coptic was mainly dropped. However, there are a few words which retained the /r/. So having the fuller form of terms doesn't necessarily mean a loan word. One dialect could have just kept the older form. Now, it could have been a loan in some proto-stage. .

 

[CinnaSlim]

I believe I can say, with a great degree of confidence, that the Yoruba term òrìṣà is either 1) a loanword, or 2) a doublet from a conservative dialect (more than likely 1). Not only that, but òrìṣà is cognate with ciKam/Egyptian /Hr/ "face; sight" (< *head) and /wrS.w/ "the awakened ones" (with nTr.w determinatives). This is based on regular sound-meaning correspondences between ciKam and Yoruba.

I say that òrìṣà is either a loan or doublet because the sound law for Yoruba and ciKam is that /h/ and h-type sounds in ciKam are "zero" in Yoruba. The /S/ in ciKam interchanges and correspondes with /x/, /X/, and /H/. These sounds are dropped in Yoruba while Yoruba retains /S/ (given as ṣ in Yoruba orthography). Thus:

Yoruba:
orí "head”
rí "to see; find; discover; perceive; behold"; "to be; seem; appear"
arí “one who sees or finds”

ciKam:
Hr "face; sight" [face; sight Wb 3, 125.6-127.14]
HrHr "to guard; to keep" [Andreu/Cauville, RdE 29, 1977, 10; Meeks, AL 77.2819; Lesko, Dictionary II, 135; KoptHWb 569; vgl. EDG 326 f.]
wrS "to guard; to watch" [Pyr 875a; CT I, 287d]
wrS.w "to be awake" [Wb 1, 335.10-18; ONB 493, Anm. 170; vgl. KoptHWb 170]
wrS.w "woken-ones" [Wb 1, 336.11; LGG II, 509]

Yoruba:
õri, orori "sepulcher" (tomb; grave)

ciKam:
HA.t "tomb" [Wb 3, 12.19-21; FCD 160]
Hr.t "tomb; necropolis" [Wb 3, 143.13-19; FCD 175]
xr "tomb; necroppolis" [Wb 3, 323.9-16; FCD 196; Cerny, Community, 4 ff.]
wrs "necropolis" [Meeks, AL 78.1042]

Yoruba:
yọ̀ “rejoice”
ayọ̀ "joy"
õrì, õyì "giddiness"
àríyá "joy; gladness; merriment"

ciKam:
nHrHr "to rejoice"
rHrH "to be glad (of the heart)" [Wb 2, 442.3]
rSw "to rejoice" [Wb 2, 454.1-12; vgl. FCD 153; Lesko, Dictionary II, 71]
rS.w "joy" [Wb 2, 454.13; Lesko, Dictionary, 71; Wilson, Ptol. Lexikon, 592]
rSrS "joy" [Wb 2, 456.5-7; FCD 153]

The semantax in ciKam is that "seeing" is related to "eyes," which are a part of the "head." Thus: head > eyes > see. "Seeing" is the "action of the head." With "seeing" comes "knowing" (being awake). With this said, the word in ciKam /rx/ "to know" is a variant of wrS "to be awake" and Hr "face; sight."

The word orì in Yoruba, meaning "head" and "guardian spirit", is the primary form of the word òrìṣà "head"; "guardian spirits." They are doublets in the language and òrìṣà cannot be analyzed into two words. Also, there is a very low frequency of the r-ṣ consonant sequence in Yoruba, which leads me to believe it is a loan.

The òrìṣà are the wrS.w "awokened ones." As we say in Yoruba:

Ènìyàn ní d' òrìṣà "It is human beings who become òrìṣà."

It is the enlightened or "awakened ones" [those whose eyes are (face is) opened] who become the deified ancestors: i.e., the òrìṣà. In ancient Km.t, the òrìṣà referred to the "guardians" or "watchmen" (sentries "a soldier stationed to keep guard or to control access to a place"). This was applied to one's spirit double in the Yoruba language and the forces of nature. Note as well that in Ifa we speak about one's "warriors," who are a set of òrìṣàs that an initiate receives usually after having received their Elekes. The warriors consist of Eṣu, Ogún, Ochosi and Oṣun. This, however, seems to be a practice more so in the Diaspora and not native to Yorubaland. But the fundamental idea is still there as òrìṣàs are the guardians and watch over human activities. When a parent dies, and becomes an òrìṣà to their children, then they become watchers over the family in the realm of spirit. As the Yoruba saying goes:

òrìṣà bí iyá kò sí "there is no òrìṣà like mother."

*************
From Wiki:

"An orisha (spelled òrìṣà in the Yoruba language, orichá or orixá in Latin America) is a spirit that reflects one of the manifestations of the Supreme Divinity (Eledumare, Olorun, Olofi) in Yoruba religion.[1] Orisha are said to have existed in the spiritual world, or Astral plane (òrun) or lived as human beings in the planetary world, or physical plane (ayé). Others are said to be humans who are recognized as deities due to extraordinary feats. Many orishas have found their way to most of the New World as a result of the Atlantic slave trade and are now expressed in practices as varied as Santería, Candomblé, Trinidad Orisha, Umbanda, and Oyotunji, among others."


As I said, it could be a doublet. For example, in Egyptian, you have /ra.w/ "sun; day" and /rk/ "time." This is a doublet in ciKam and the older form is /rk/. One dialect kept the older form, while /k/ > /a/ was the sound change primarily. Another example is that the /r/ in Coptic was mainly dropped. However, there are a few words which retained the /r/. So having the fuller form of terms doesn't necessarily mean a loan word. One dialect could have just kept the older form. Now, it could have been a loan in some proto-stage. Will have to check the neighboring languages. But note that orisa "god" (<head) is all across Africa.

I love reading your posts like this even tho I don't fully understand them.

 

[Neuromancer]

I believe I can say, with a great degree of confidence, that the Yoruba term òrìṣà is either 1) a loanword, or 2) a doublet from a conservative dialect (more than likely 1). Not only that, but òrìṣà is cognate with ciKam/Egyptian /Hr/ "face; sight" (< *head) and /wrS.w/ "the awakened ones" (with nTr.w determinatives). This is based on regular sound-meaning correspondences between ciKam and Yoruba.

I say that òrìṣà is either a loan or doublet because the sound law for Yoruba and ciKam is that /h/ and h-type sounds in ciKam are "zero" in Yoruba. The /S/ in ciKam interchanges and correspondes with /x/, /X/, and /H/. These sounds are dropped in Yoruba while Yoruba retains /S/ (given as ṣ in Yoruba orthography). Thus:

Yoruba:
orí "head”
rí "to see; find; discover; perceive; behold"; "to be; seem; appear"
arí “one who sees or finds”

ciKam:
Hr "face; sight" [face; sight Wb 3, 125.6-127.14]
HrHr "to guard; to keep" [Andreu/Cauville, RdE 29, 1977, 10; Meeks, AL 77.2819; Lesko, Dictionary II, 135; KoptHWb 569; vgl. EDG 326 f.]
wrS "to guard; to watch" [Pyr 875a; CT I, 287d]
wrS.w "to be awake" [Wb 1, 335.10-18; ONB 493, Anm. 170; vgl. KoptHWb 170]
wrS.w "woken-ones" [Wb 1, 336.11; LGG II, 509]

Yoruba:
õri, orori "sepulcher" (tomb; grave)

ciKam:
HA.t "tomb" [Wb 3, 12.19-21; FCD 160]
Hr.t "tomb; necropolis" [Wb 3, 143.13-19; FCD 175]
xr "tomb; necroppolis" [Wb 3, 323.9-16; FCD 196; Cerny, Community, 4 ff.]
wrs "necropolis" [Meeks, AL 78.1042]

Yoruba:
yọ̀ “rejoice”
ayọ̀ "joy"
õrì, õyì "giddiness"
àríyá "joy; gladness; merriment"

ciKam:
nHrHr "to rejoice"
rHrH "to be glad (of the heart)" [Wb 2, 442.3]
rSw "to rejoice" [Wb 2, 454.1-12; vgl. FCD 153; Lesko, Dictionary II, 71]
rS.w "joy" [Wb 2, 454.13; Lesko, Dictionary, 71; Wilson, Ptol. Lexikon, 592]
rSrS "joy" [Wb 2, 456.5-7; FCD 153]

The semantax in ciKam is that "seeing" is related to "eyes," which are a part of the "head." Thus: head > eyes > see. "Seeing" is the "action of the head." With "seeing" comes "knowing" (being awake). With this said, the word in ciKam /rx/ "to know" is a variant of wrS "to be awake" and Hr "face; sight."

The word orì in Yoruba, meaning "head" and "guardian spirit", is the primary form of the word òrìṣà "head"; "guardian spirits." They are doublets in the language and òrìṣà cannot be analyzed into two words. Also, there is a very low frequency of the r-ṣ consonant sequence in Yoruba, which leads me to believe it is a loan.

The òrìṣà are the wrS.w "awokened ones." As we say in Yoruba:

Ènìyàn ní d' òrìṣà "It is human beings who become òrìṣà."

It is the enlightened or "awakened ones" [those whose eyes are (face is) opened] who become the deified ancestors: i.e., the òrìṣà. In ancient Km.t, the òrìṣà referred to the "guardians" or "watchmen" (sentries "a soldier stationed to keep guard or to control access to a place"). This was applied to one's spirit double in the Yoruba language and the forces of nature. Note as well that in Ifa we speak about one's "warriors," who are a set of òrìṣàs that an initiate receives usually after having received their Elekes. The warriors consist of Eṣu, Ogún, Ochosi and Oṣun. This, however, seems to be a practice more so in the Diaspora and not native to Yorubaland. But the fundamental idea is still there as òrìṣàs are the guardians and watch over human activities. When a parent dies, and becomes an òrìṣà to their children, then they become watchers over the family in the realm of spirit. As the Yoruba saying goes:

òrìṣà bí iyá kò sí "there is no òrìṣà like mother."

*************
From Wiki:

"An orisha (spelled òrìṣà in the Yoruba language, orichá or orixá in Latin America) is a spirit that reflects one of the manifestations of the Supreme Divinity (Eledumare, Olorun, Olofi) in Yoruba religion.[1] Orisha are said to have existed in the spiritual world, or Astral plane (òrun) or lived as human beings in the planetary world, or physical plane (ayé). Others are said to be humans who are recognized as deities due to extraordinary feats. Many orishas have found their way to most of the New World as a result of the Atlantic slave trade and are now expressed in practices as varied as Santería, Candomblé, Trinidad Orisha, Umbanda, and Oyotunji, among others."


As I said, it could be a doublet. For example, in Egyptian, you have /ra.w/ "sun; day" and /rk/ "time." This is a doublet in ciKam and the older form is /rk/. One dialect kept the older form, while /k/ > /a/ was the sound change primarily. Another example is that the /r/ in Coptic was mainly dropped. However, there are a few words which retained the /r/. So having the fuller form of terms doesn't necessarily mean a loan word. One dialect could have just kept the older form. Now, it could have been a loan in some proto-stage. Will have to check the neighboring languages. But note that orisa "god" (<head) is all across Africa.

Thank you for this.

 

[IronFist]

I love reading your posts like this even tho I don't fully understand them.

A lot of this is a subject or in this case term and linguistics breakdown. A lot breakdowns I've made pertain to Faulkner , Gardiner etc. A lot of languages can be broken down using comparative methodology though.