Saturday, May 19, 2012


How the last witness of a paedophile scandal was „neutralized“ in Kaunas, Lithuania on May 17, 2012

May 19, 2012

In the early morning of May 17, 2012, a numerous police force of about 300, wearing bullet-proof waists, wielding electro-shockers and gas-throwers, leading man-trained dogs, stormed the private home of a judge, who was protecting her niece, eight-year-old Deimante Kedyte, from imminent attacks by regime forces.

Several dozens of unarmed demonstrators, mostly old people, women and children, had gathered before the house, awaiting the attack. Already on March 23, 2012 special units of pseudo-democratic police state Lithuania had tried to extract the helpless girl from her house by using brutal force.

However, the police units withdraw, after an expert from the Kaunas board for the protection of children had intervened (a young woman, Vezbaviciute, who meanwhile has lost her work and is constantly being threatened by regime agents).

However, already then the UN Convention on the rights of the child was seriously violated, not to menation the current events. This left no impression at all on the leading figures of the Lithuanian regime, which is ruled by former collaborators oft he unlawful occupation Soviet regime, including the current Lithuanian president.

Sutrypta Lietuva | nuotr. iš feisbukoThe second attempt at abducting the girl by force, was obviously very well planned to the minute detail.

Under the pretext of enforcing an injunction of the former Soviet „People’s judge“ Ignatij Kondratjev (an ethnic Russion, acting on secret orders by his superiors in the secret police), according to which the girl had to be returned to her biological mother, who had sold her, by the way, to paedophiles, bailiff Sonata Vaicekauskiene, clad all in red to demonstrate in public that the Soviet communist structures are still in power in Lithuania, turned up at 6:20 a.m. at the private home of judge Neringa Venckiene, accompanied by a horde of several hundred heavily armed state police forces.

Although the private home of a judge is immune in Lithuania, to say nothing oft he judge herself, this did not hinder the special police from smashing bullet-proof windows by heavy hammers, as they were not successful by using a motor-driven saw to cut upen the entrance door, which was too heavily armed against any intrusion.

As the demonstrators, who were singing the national anthem, waving the national flag, would not disperse, the attackers threatened them with the use of immobilizing gas, electro-shockers and even man-trained fighting dogs.

Nevertheless, the demonstrators stood firmly, when a special squad of masked members of a anti-riot force, with black helmets and shields, turned up from the background, starting to beat and kick the demonstrators.

Around 40 were kicked to the ground, beaten and torn away, the national flags were torn to pieces by these unidentifiable terror forces.

Witnesses heard the members of the strike force, clad in black, speak Russian among themselves, which gives rise to the suspicion that the Lithuanian regime had „borrowed“ these inhuman KGB-troops from white-Russian dictator Lukashenko, with whom the Lithuanian regime is keeping up tight and very friendly relations.

After beating many demonstrators, with fighting dogs barking at them, the riot squad, consisting of members of the Soviet militia of the unlawful occupational regime, fanatical followers of their superiors, leading collaborators with the Soviet occupational regime, formed a path, through which the mother of the girl to be „extracted“, Laimute Stankunaite, accompanied by masked members of the white-Russian KGB special unit and her advocate, the former „People’s judge“ Cerniauskas, paid for his „services“ by the Lithuanian state security service from the public budget, entered the house through a terrace window, which had been smashed before.

The girl, in mortal terror, clung to the neck of her aunt, the judge Neringa Venckiene, weeping and crying, shouting several times aloud: „No, No, I will not go, no, go away you all, go away from me, leave me alone!“

Despite the immunity of a judge, she was maltreated, her hands turned to her back by brutal force, so that the mother could literally tore away the girl, crying aloud, from her aunt’s neck, assisted by her advocate and special KGB forces.

All this left not the smallest impression on the ruthless and brutal Soviet henchmen.

Although already in September 2009 the district court Vilnius had decided that criminal proceedings had to be instituted against the biological mother of the girl Deimante Kedyte, as she was suspected to have sold her daughter to paedophiles for a long period of time in her own apartment, the prosecution (ruled by the Lithuanian KGB, renamed „State Security Departement“) has all the years refused to comply with this court decision.

Instead of instituting criminal proceedings, they persecuted the girl’s father, Drasius Kedys, who had uncovered the paedophile scandal and shown that there existed a widespread paedophile ring in Lithuania, among its members high-ranking officials, government members, judges, prosecutors, leading figures of the Lithuanian KGB.

As he would not give in, demanding publicly that those guilty of sexually abusing his daughter (in her mother’s apartment) had to be named and punished, influential circles behind the scene decided that he had to be silenced once and for all to prevent them from being detected – according to old-established KGB methods.

He was abducted and brought to a secret bunker of past NKVD times, where he was brutally tortured, fingernails were torn out, bones were smashed and partially cut off, finally the torturers tied him into a straightjacket and drowned him in a nearby storage lake.

Now only one „mission“ had still to be accomplished, the „neutralization“ (KGB jargon) of the last and most important witness, the little girl Deimante Kedyte.

Klonio g. Garliava, prievartaVideoclips and numerous photo shots prove impressively that the girl, who was putting up a desperate resistance, crying helplessly, kicking her legs, waving her arms, was torn out of the house by her mother, the advocate and a member of the secret police by using brutal force against the helpless victim, guarded by heavily armed special forces with black masks, only to stuff the girl seconds later relentlessly and brutally into a small bus of the Lithuanian Gestapo, windows darkened, where – according to witnesses, an elderly psychiatrist was already waiting with a syringe filled with an unknown liquid, which was injected into the crying and shouting girl, who was being brutally pressed to a seat by her mother and her advocate during this „procedure“.

No one knows, where the girl‘s whereabouts are.

For a while she was kept in the reanimation ward of Santariskes clinic (according to a witness), as her heart had stopped beating due tot he injected liquid.

Now rumours run that she is constantly being kept in a secret apartment, guarded by masked special agents, with drugs being injected to erase all memories from her mind, so that she would be completely „neutralized“ to vegetable state.

This procedure was regularly implemented with dissidents and regime critics in former times, who were confined to secret psychiatric clinics located specially in private houses, terrorized and tortured by special KGB agents, calling themselves „psychiatrists“.

As the regime has left untouched the complete apparatus and structures of the fromer unlawful occupational Soviet regime, including the militia, the KGB, the politbureau, the communist propaganda media, the communist judges, prosecutors, administration personnel, these „psychiatrists“ have, of course, also survived, only to carry on their inhuman, criminal black work against innocent citizen, this time against an innocent, helpless girl of eight years.

cybershamans (karmapolice) / CC BY-NC-ND 3.0


cybershamans (karmapolice) / CC BY-NC-ND 3.0


Pe langa Complexul schiturilor rupestre, comuna Bozioru din judetul Buzau este recunoscuta pentru "cerul straniu".

Comuna Bozioru, cu satul Fisici si catunul Nucu, aproape de Lacul Gotes, are deasupra cupola unui cer de o claritate neverosimila, ale carui nuante intense contrariaza lumea stiintifica.

Demersurile stiintifice au evaluat in masuratori sticlirile cerului de Bozioru la 23 000 de grade Kelvin, in timp ce pentru un cer senin acesta ajunde de regula la 6 000 de grade Kelvin.

Asemenea unui vortex, unei spirale care te absoarbe catre o alta dimensiune, cerul din Bozioru iti amorteste simturile hipnotic si te transporta in strafundurile fiintei cu vehicule nestiute.

Cercetatorii extrasenzoriali il considera fara dubiu, una dintre portile energetice ale Universului, in care spatiul si timpul se acorda cu axa infinitului.
Pe langa cerul aparte, organizatii oficiale sau mai putin oficiale au fost atrase de evenimentele devenite obisnuite, aici, care au depasit de mult eticheta coincidentei.

Disparitii misterioase de persoane, care s-au facut nevazute sub ochii celor care le insoteau si care, fie nu au mai aparut niciodata, fie s-au trezit in cu totul alt loc, fara sa stie ce au patit; defectarea inexplicabila a aparaturii electronice; izvoarele radioactive, asa-zisele ape vii; anomaliile magnetice; aparitia unor Obiecte Zburatoare Neidentificate; activarea brusca a fenomenelor telepatice si a altor manifestari extrasenzoriale, la oameni obisnuiti care traverseaza locul, sunt numai cateva dintre ciudateniile Boziorului.

Cerul din comuna Bozioru inscris in lista  fenomenelor unice in lume

Picturile rupestre din pestera Coliboaia din Bihor

Speologii romani au gasit in Pestera Coliboaia din Bihor desene care s-au dovedit a fi cele mai vechi din Europa Centrala, datand de acum aproape 35.000 de ani.

Desenele, reprezentand animale din acele vremuri, bizoni, rinoceri, capete de urs, au fost bine pastrate datorita conditiilor bune de umiditate din zona pesterii unde au fost gasite. Momentan, pestera este inchisa, specialistii urmand sa continue cercetarile. In plus, accesul in zona picturilor rupestre este extreme de dificil.

Pestera Coliboaia din Bihor, o mina de aur pentru turismul din Romania

Pestera cu Oase din Valea Minisului

Este locul unde a poposit cel mai „vechi” om din Europa
In sistemul carstic al Vaii Minisului, in apropiere de Anina, judetul Caras Severin, se afla o pestera al carei nume a facut inconjurul lumii in urma cu aproape un deceniu.

Pestera cu Oase este locul unde au fost gasite cele mai vechi ramasite din Europa ale omului modern. Fosilele, provenind de la trei indivizi, au fost datate la o vechime de 35.000 de ani, sau 40.500 folosind date calibrate.

Pestera cu Oase din Valea Minisului, locul unde a  poposit cel mai „vechi” om din Europa

Cel mai vechi papirus intreg din Europa

Singurul papirus din Romania, descoperit in urma cu peste 50 de ani,este scris in greaca veche si este unic, fiind singurul papirus intreg din Europa care dateaza din secolul IV i.H..

Acesta a fost descoperit la Mangalia in 1959 si a fost trimis, in acelasi an, in Rusia, pentru restaurare si conservare. Ulterior, insa, nu s-a mai stiut nimic despre el.
In vara anului 2011acesta a fost predat reprezentantilor Muzeului de Arheologie „Callatis”.

Cel mai vechi papirus intreg din Europa, returnat Romaniei de Rusia dupa 52 de ani
Credeti ca masinile urca la deal cu motorul oprit sau apa curge in sus?

Exista locuri in Romania , in care masinile urca la deal cu motorul oprit sau par ca urca la deal. Zona Bucium - Iasi, este de acum notorie. Acesteia i se alatura o alta din Muntii Gutai, la trecerea dintre Baia Mare si Sighetu Marmatiei, Pasul Tihuta si chiar o portiune in Babadag, Tulcea, Maramures, Obarsia Lotrului, Buzau sau Magura Baciului, Bacau.

Ramane sa mergeti si sa verificati singuri, traind pe pielea voastra experienta si inclinand balanta catre una dintre explicatii.

Credeti ca masinile urca la deal cu motorul oprit sau apa curge in  sus?

Padurea Baciu si turismul paranormal

Padurea Baciu, aflata la 5 kilometri de orasul Cluj ,a cunoscut celebritatea in 1968, cand Emil Barnea a publicat o fotografie a unui posibil OZN ajuns in zona.
Aici exista o zona magnetica de 300 de metri, unde muschii de pe copaci nu arata nordul, asa cum ar fi normal, iar ciupercile, obisnuite pentru aceasta padure, nu cresc niciodata. Aici ar fi fost vazute broaste rosii de dimensiuni foarte mari.

Au fost semnalate si cazuri stranii, in care in acest loc a plouat torential, dar fix doar pe suprafata de 300 de metri.

Si tot aici apar asa numitii ”ingeri pazitori”, entitati care pot fi surprinse doar cu ajutorul aparatului de fotografiat si care nu sunt vizibile ochiului uman.

Potrivit relatarilor din presa, in zona se petrec mai multe lucruri greu de explicat. Pe langa aparitia misterioasa a OZN-urilor, fenomene ciudate intamplate in noaptea de Sanziene si disparitii de persoane, precum in Triunghiul Bermudelor.

Padurea Hoia-Baciu

Micul Canion al Romaniei: printre turnuri si piramide, in haurile de la Rapa Rosie

Fratele mai mic al Marelui Canion Colorado se afla la aproximativ 3 kilometri de orasul romanesc Sebes, din judetul Alba. Se numeste Rapa Rosie si se intinde pe o suprafata de circa 25 de hectare.

Chiar daca dimensiunile nu se compara cu cele ale faimosului canion de peste Ocean, rezervatia continua sa atraga sute de curiosi.

Rapa Rosie este o rezervatie geologica ai carei pereti ating inaltimi de pana la 100 de metri. Turistii sunt atrasi in primul rand de formele deosebite sapate de ape in lutul colinei.

Micul Canion al Romaniei: printre turnuri si piramide, in haurile de la Rapa Rosie

Safirul dintre dealuri - Laguna albastra de la Aghires

Exploatarea de caolin de la Aghires a strapuns stratul impermeabil de argila si a intepat panza de apa freatica sau un izvor subteran. Apa a navalit si a inundat toata cariera. Lacul astfel format este supranumit Laguna Albastra, datorita culorii apei incarcate cu praf de argila.

Ciudat este faptul ca apa lacului imprumuta culoarea cerului. Este gri in zilele mohorate si albastra in cele senine, ca sufletul omului.

Safirul  dintre dealuri
La Zaplaz, porti catre alta dimensiune

Urcand de la Refugiul Spirlea pe traseul La Lanturi, din Piatra Craiului, gasesti sparturile in stanca si nu te poti opri sa nu te intrebi "cum a fost posibil?"
Aceste inaltimi, au fost candva fund de mare.

Iar marturie stau gramezile de cochilii pietrificate, pe care daca sunteti cautatori cu ochi atent, le puteti zari la tot pasul.
Ce mana a putut avea atata rabdare si forta?! Ei bine, mana timpului cu ucenici ca apa, vantul, vremurile...
La Zaplaz, porti catre alta dimensiune

Rezervatia Gradina Zmeilor

Gradina Zmeilor este o rezervatie geologica si morfologica impresionanta. (judetul Salaj,La 10 km de Jibou se gaseste satul Galgaul Almasului).

Blocuri de stanca de toate formele si marimile stau aruncate intr-o mare dezordine, aidoma jucariilor unor copii. Turnuri, tancuri, pilieri, hornuri, fisuri, cuburi, ciuperci - toate formele de relief de eroziune din atlas sunt cuprinse aici in Rezervatia Gradina Zmeilor.

Gradina Zmeilor sau cum se jucau puii de zmeu

Focul viu

Focul Viu este localizat in judetul Buzau, pe Valea Slanicului, intr-un deal din apropierea satului Terca, comuna Lopatari. Si reprezinta, de fapt, un fenomen firesc, ce are la baza emanatiile de gaze naturale din scoarta terestra, care, sub actiunea razelor solare, se transforma intr-un foc cu trimiteri infernale.

Flacarile sale pot ajunge la jumatate de metru si chiar un metru inaltime. Considerat monument natural, este inscris in baza de date a ariilor protejate din lume.

Flacarile Iadului sau Zeul  Focului?
Groapa Ruginoasa, un fenomen unic in Europa

Situata la est de Pasul Vartop, in Muntii Batrana, Groapa Ruginoasa, o imensa ravena in forma de amfiteatru, lata de circa 600 de metri si adanca de 100. Fenomenul este unul aparte si ofera o priveliste de neuitat.

In urma cu doar 80 de ani, locul nu era marcat decat printr-o mica vaiuga.Aflata la o altitudine de peste 1.300 de metri, Groapa Ruginoasa s-a format din cauza eroziunii solului intr-un timp foarte scurt. Procesul de eroziune a scos la suprafata straturi de coartite.

Culoarea rosie-violacee
transforma zona intr-una deosebita, de la departare semanand cu o rana deschisa in trupul muntelui.Aspectul sau fantastic care sugereaza un colt din Canionul Colorado este astazi un adevarat laborator morfologic.

Rana  din trupul muntelui: Groapa Ruginoasa, un fenomen unic in Europa

Balta vrajitoarelor

Balta Vrajitoarelor si se afla undeva prin Padurea Boldu-Creteasca. Nu are casuta postala, insa poate fi vizitata cu usurinta, mai ales de bucuresteni, intrucat se afla la iesirea din Capitala, spre Stefanesti.

Balta fermecata masoara doar cativa metri in diametru si mai putin de doi metri in adancime. Dimensiunile nu le impiedica, insa, pe vrajitoare sa se adune acolo in momente cheie ale anului.

In preajma noptilor de Sfantul Gheorghe, Sanziene sau Sfantul Andrei, se spune ca se deschid portile spre alte taramuri. Atunci se incarca vrajitoarele cu puteri magice, care sunt transmise din generatie in generatie.

Dupa cutremurul devastator din ’77, sustin unii presupusi martori, in Balta Vrajitoarelor ar fi fost descarcate basculante cu moloz pentru a fi astupata. Nu numai ca nu s-a astupat, dar ramasitele aruncate acolo au si disparut dupa cateva saptamani.

Afla de unde isi iau vrajitoarele puterile si cum le  transmit mai departe

Sfinxul din Bucegi mai are frati

Faimosul Sfinx din Bucegi are un frate mai mic in Cheile Tatarului, din Muntii Gutai. Denumit Sfinxul Maramuresului, seamana mai degraba cu un cap de dac, fiind compus din roci de andezit dur, roca greu erodabila”. Sfinxul Maramuresului va fi acoperit de apele barajului Runcu - Firiza, imediat ce acesta va fi pus in functiune.

Un nou Sfinx,  descoperit in Romania. Afla unde si vezi cum arata! (VIDEO)
In judetul Buzau , exista un alt monument al naturii, mai putin cunoscut, care seamana cu un chip uman. Este vorba despre Sfinxul din masivul Breazau, situat pe raza localitatii Bustea, comuna Manzalesti (50 km de orasul Buzau , pe Valea Slanicului).
Unii istorici sustin ca Manzalesti este una dintre cele mai vechi asezari umane din tara noastra.

Sfinxul din Bucegi are un frate la Bustea: Calculeaza ruta dintre cele doua monumente!

primita pe email, daca stiti sursa va rog sa mi-o spuneti

cybershamans (karmapolice) / CC BY-NC-ND 3.0

Calendarul Geto-Dacic

cybershamans (karmapolice) / CC BY-NC-ND 3.0


cybershamans (karmapolice) / CC BY-NC-ND 3.0

Sfantul Ioan, episcopul de la Sihla

Sfantul Ioan, numit adesea si "episcopul cel minunat", a fost un ierarh care s-a nevoit pustniceste in muntii din apropierea Schitului Sihla, in judetul Neamt, pe la jumatatea secolului al XX-lea. Din pricina profundei lui smerenii, precum si datorita asezarii lui in locuri neumblate, prea putini oameni au apucat sa-l cunoasca pe sfant inca din viata.

Sfantul Ioan, episcopul de la Sihla

Despre inceputul vietii sale nu se stiu prea multe, din pricina faptului ca nu s-a nascut in tara noastra, iar odata venit la noi, a trait mai ales in pustnicie, departe de oameni. Rus de neam, candva in anul 1915, cuviosul Ioan a fost hirotonit episcop-vicar al Mitropoliei din Kiev.

Din cauza nenumaratelor greutati ridicate de atei asupra Bisericii Ortodoxe Ruse insa, dupa numai cativa ani, episcopul isihast se va retrage din calea prigonitorilor. Astfel, lasandu-si hainele de episcop si imbracand haine simple, episcopul Ioan a plecat din Kiev si a trecut raul Nistru noaptea, plutind pe o scandura.

Ajuns in tara noastra in anul 1920, el va merge in partile Olteniei, unde va intra in obstea de la Manastirea Crasna, judetul Gorj. Parintele staret Dionisie Lungu, care l-a primit in obste din pricina razboiului, care il impiedica oarecum sa se intoarca in tara natala, l-a randuit pe acesta intr-o ascultare simpla, anume la pascutul vitelor manastirii.

Datorita ascultarii si smereniei sale deosebite, dupa trei ani, cuviosul staret l-a anuntat pe "fratele" Ioan ca doreste sa-l tunda in monahism. Din aceasta pricina, spre a nu fi vadit ca este episcop, in noaptea cu pricina el pleaca din Manastirea Crasna, retragandu-se hotarat in padurile dese din judetul Neamt, undeva intre Manastirea Sihastria si Schitul Sihla.

Atat de ascuns a trait si s-a nevoit Sfantul episcop Ioan, incat abia a fost aflat de cativa locuitori ai zonei. Astfel, se spune ca numai un padurar din localitatea Varatec stia chilia ascunsa a acestuia, unde el mergea din cand in cand, spre a-i duce lucrurile cele de trebuinta pustnicului. Chilia sapata in pamant a episcopului Ioan se afla undeva in apropierea pesterii in care s-a nevoit Sfanta Cuvioasa Teodora, numita "de la Sihla".

Primul monah nemtean care l-a intalnit pe "episcopul cel minunat" este protosinghelul Vasian Scripca, din obstea monahala de la Manastirea Secu, pustnic si el in apropiere de Schitul Sihla. Potrivit unor parinti batrani ai locului, vreme de mai multi ani, parintele Vasian a fost duhovnicul Sfantului Ioan.

In anul 1931, pe cand pasteau oile manastirii, fratii Constantin (viitorul parinte Cleopa) si Vasile l-au intalnit pe Sfantul Ioan. Acesta din urma, care urca spre Sihla insotit de un diacon basarabean, care ii era ucenic, vazandu-i, l-a trimis pe ucenic sa ii spuna fratelui Vasile ca "are de mers o cale lunga". Astfel, profetia sfantului s-a implinit dupa numai sase luni, cand fratele Constantin a adormit in Hristos.

Dupa aceasta intalnire, vreme de cincisprezece ani, nici un parinte nu l-a mai intalnit pe Sfantul episcop Ioan. Abia dupa anul 1940, cand la Manastirea Agapia a fost randuit preot si duhovnic protosinghelul Teodul Varzare, episcopul a fost descoperit iarasi de Dumnezeu. Acesta, avandu-l ca duhovnic pe parintele Cleopa Ilie, urca adesea muntele Sihlei, spre a cobora la Manastirea Sihastria, unde se afla duhovnicul sau.

In anul 1945, pe cand se afla in drum spre Manastirea Sihastria, in locul numit "poiana Trapezei", parintele Teodul l-a intalnit pe "episcopul cel minunat". Potrivit marturiei parintelui Teodul, sfantul era "mic de statura, cu capul descoperit, cu parul carunt si era imbrăcat cu o haina lunga de lana, descult si incins cu o franghie de canepa; nu avea nici toiag, nici traista, ci numai o ata de metanii, facuta de el".

Cunoscand gandurile parintelui Teodul, fericitul episcop l-a binecuvantat pe acesta cu amandoua mainile, zicandu-i: "Parinte Teodul, te duci la Sihastria, la parintele Cleopa?

De multe ori ma duc si eu la Manastirea Sihastria si stau la slujba, in biserica, insa, cu darul lui Dumnezeu, nu ma vede nimeni. Stiu ca sfintia ta vrei sa te retragi din Agapia, la Sihastria, dar sa nu te duci. Ramai acolo si fa ascultare, ca nu degeaba te-a trimis Dumnezeu la Agapia. Acolo este mantuirea sfintiei tale!"

Vorbindu-i parintelui Teodul despre post, fericitul episcop i-a spus acestuia ca postul cunoaste mai multe trepte, dupa modul in care este tinut de postitor.

"Sa stii ca sapte sunt treptele postului, adica sunt sapte feluri de hrana pentru om, si anume: carnivorii, care mananca intotdeauna carne; lacto-vegetarienii, care nu mananca niciodata carne; vegetarienii, care mananca numai zarzavaturi si legume; fructiferii, care mananca o data pe zi, paine si fructe nefierte; cerealierii, care mananca o data pe zi, numai paine neagra de cereale si boabe inmuiate; hrana uscata, adica cei care mananca numai pesmeti de paine inmuiati in apa, o data pe zi si cu masura; hrana sau mana dumnezeiasca, adica cei care se indestuleaza numai cu Preacuratele Taine, pe care le primesc o data sau de doua ori pe saptamana, fara a mai gusta ceva, decat numai apa."

La despartire, episcopul l-a rugat pe parintele Teodul sa-i aduca hartie si cateva penite, spre a scrie ceva anume. Abia dupa o luna de zile, cei doi aveau sa se intalneasca iarasi, prin randuiala minunata a lui Dumnezeu.

Dupa inca un an, in primavara anului 1946, parintele Teodul s-a intalnit iarasi cu Sfantul Ioan, in acelasi loc. De aceasta data, episcopul i-a descoperit parintelui taina inimii sale, spunandu-i ca-si doreste sa se intoarca in tara natala, chiar daca situatia politica de acolo inca era una atee.

Cu toate acestea, in primavara anului 1951, minunatul episcop a fost vazut iarasi, fara voia lui, de aceasta data insa de fratele Stefan Juncu, care pastea oile Manastirii Sihastria. Rugandu-l sa nu spuna nimanui faptul ca l-a vazut, Sfantul Ioan a plecat iarasi in padure.

Fratele cu pricina nu a ascultat de sfant si a spus si altora faptul ca l-a vazut in padure. Dupa inca o luna de zile, aflandu-se singur cu oile, fratele Stefan l-a vazut pe Sfantul Ioan venind spre el.

Pentru neascultarea fratelui, sfantul i-a profetit ca va fi luat in armata, iar inapoi nu se va mai intoarce. Acesta s-a si intamplat, caci dupa armata, acel frate s-a casatorit si a ramas in lume.

Teodor Danalache/


Fericitul Episcop Ioan s-a intalnit intaia oara cu fratii Constantin si Vasile in toamna anului 1930, in Muntii Sihlei, la locul numit ''Rapa lui Coroi'', cand i-a profetit lui Vasile prin fratele sau Constantin ''ca trebuie sa se pregateasca ca are de mers o cale lunga''. Intr-a-devar, dupa sase luni, fratele Vasile s-a mutat la Domnul.

Despre alte intalniri ale acestui episcop minunat cu Parintele Cleopa nu avem cunostinta; dar credem ca ele au avut loc cu siguranta. Insa vremurile tulburi din anii 1940-1950 au facut sa nu se vorbeasca in public despre acest episcop sfant, care s-a nevoit in aceasta zona pana dupa anul 1951.

Cele trei ''intalniri'' din anii 1946-1947 ale Proto-singhelului Teodul Varzare, duhovnicul Manastirii Agapia, cu acest sfant episcop, in Poiana Trapezei, pe poteca ce coboara dinspre Agapia spre Sihastria, sunt destul de concludente. Prima intalnire a avut loc in primavara anului 1946, cand episcopul a cerut sa i se aduca hartie si cerneala ''ca are ceva de scris''.

Vazand pe duhovnic, episcopul l-a binecuvantat cu amandoua mainile si i-a zis cu glas profetic: ''Parinte Teodul, te duci la Sihastria, la Parintele Cleopa? De multe ori ma duc si eu la Sihastria si stau la slujba in biserica, insa, cu darul lui Dumnezeu, nu ma vede nimeni!

Stiu ca sfintia ta vrei sa te retragi din Agapia la Sihastria, dar sa nu te duci. Ramai acolo si fa ascultare, ca nu degeaba te-a trimis Dumnezeu la Agapia. Acolo este mantuirea sfintiei tale!''

Iata la ce masura de sfintenie ajunsese acest mare episcop si vas al Duhului Sfant! El venea la sfintele slujbe la Sihastria, dar nu-l vedea nimeni. Insa el il cinstea in chip deosebit pe Parintele Cleopa.

A doua intalnire intre Parintele Teodul si Episcopul Ioan a avut loc in vara aceluiasi an, in acelasi loc, cand parintele i-a adus hartie si cerneala dupa cum i-a cerut, dar nimeni nu stie daca fericitul episcop a scris ceva si ce anume.

Episcopul, binecuvantandu-l iarasi cu amandoua mainile, l-a sarutat pe frunte si i-a zis: ''Parinte Teodul, te duci la Sihastria. Mai bine intoarce-te inapoi la Agapia, ca Parintele Cleopa lipseste azi din schit, caci este chemat la Manastirea Neamt la consiliu!'' Iata ce minunat era acest episcop plin de harul Duhului Sfant! El se ruga pentru Parintele Cleopa si il ajuta haric sa povatuiasca bine acest sfant locas.

Astfel acest episcop sfant, care fusese vicar la Mitropolia din Kiev pana in anul 1918, dupa care s-a refugiat in Romania si s-a nevoit in Muntii Sihlei, era in stransa legatura duhovniceasca cu Manastirea Sihastria si cu Parintele Cleopa cu care, probabil, se intalnea fie tainic, noaptea, fie in Duhul Sfant, prin sfanta rugaciune.

Unii parinti duhovnici cred ca acest sfant episcop se vedea uneori cu Parintele Cleopa, pe cand acesta se retrasese in anul 1948 in Muntii Sihastriei, intrucat amandoi isi aveau chiliile pustnicesti in partea locului.

Noi suntem incredintati ca cei ce slujesc lui Hristos cu inima curata, se cunosc si aici si dincolo de mormant, se cauta unii pe altii, se iubesc, se ajuta si se roaga unii pentru altii.

Caci aceasta este bucuria cuviosilor, lauda dreptilor si mangaierea sfintilor, ca, atat ''in trup'', cat si ''in afara de trup'', sa se cunoasca haric unii cu altii in Iisus Hristos, Mantuitorul lumii.

A treia si ultima intalnire a Episcopului Ioan cu Parintele Teodul a avut loc in vara anului 1947, cand dorea sa se reintoarca in patria sa.

cybershamans (karmapolice) / CC BY-NC-ND 3.0

Documentar Manastirile din Moldova

FFF TARE-Documentar Manastirea Cetatuia Negru-Voda


Parintele Paisie Olaru 1/2 - documentar


Dialogul interior

Puteti reusi sa opriti dialogul din mintea voastra?

Mintea superficiala are tendinta de a eticheta lucrurile si situatiile care le percepe in raport cu experienta din trecut, astfel ca o un lucru complet nou care clatina constructia de sabloane existente va fi respins cu fermitate.

Dialogul interior si atasamentele emotionale reprezinta modurile priin care Egoul detine controlul a ceea ce suntem.

Simplul act al observatiei, orientat spre ceea ce simtim acum, exersat in mod constant creeaza premisele iesirii din spatiul limitat al Egoului si regasirea spatiului infinit al Constiintei noastre.

Echart Tolle, John Michael Abelar, Don Miguel Rodriguez, Carlos Castaneda

Sunet . Amethysium - Shadow of the Light
Text : Lo Sfidante

cybershamans (karmapolice) / CC BY-NC-ND 3.0

Traian Basescu - Satanism sau ce

cybershamans (karmapolice) / CC BY-NC-ND 3.0

Surprize de partid! Sotia parapsihologului Aliodor Manolea este membru PD-L

Parapsihologia si politica par sa mearga mana-n mana. Sotia lui Aliodor Manolea, cel care a stat in preajma lui Traian Basescu pe parcursul campaniei electorale este si ea specialista in domeniu si, nu in ultimul rand, membru al PD-L.

Doamna este vicepresedintele organizatiei de femei sector 6. Doina Manolea a fost pana de curand si director al Inspectoratului Teritorial de Munca. A plecat insa de acolo, in urma cu doua zile, cand a reizbucnit scandalul atacurilor energetice.

Doina Manolea face oficial si politica la PD-L. Nu se stie insa daca ea era in acest partid si acum doi ani, cand sotul sau il consilia pe liderul PSD, Mircea Geoana.

Cert este ca sotii Manolea au locuit pana acum cativa ani intr-un aparatament din sectorul 4 al Capitalei. Acum au trei terenuri si doua case de vacanta. Nu au conturi, dar au in schimb doua credite ipotecare de aproximativ 300.000 de franci elvetieni.

Prezenta lui Manolea la dezbaterea dintre cei doi candidati a fost una cel putin misterioasa, din moment ce organizatorii evenimentului spun ca numele lui nu a aparut pe niciuna dintre listele trimise de partide sau de staff-urile de campanie.

A intrat insa in centrul atentiei dupa ce Viorel Hrebenciu si sotia lui Mircea Geoana au declarat ca presedintele PSD a fost atacat energetic si ca cineva a invocat flacara violeta. Ce inseamna asta si cat adevar sta in spatele acestor vorbe?

"Este o meditatie cu rol terapeutic. Nu poti sa faci rau unui om cu flacara... Importanta nu este culoarea pe care o porti, ci vibratia pe care o ai. Eu cred ca nu exista nicio tara in aceasta lume, ma refer la tarile dezvoltate, in care institutia prezidentiala sa nu aiba si un consilier psihologic sau un consilier in sistemul energetic", este de parere doctorul Theodor Vasile, parapsiholog.

Nimeni din PD-L nu comenteaza rolul sotilor Manolea in cadrul partidului si nici ultimele acuzatii facute de o parte dintre reprezentantii PSD.

In alta ordine de idei, legaturile dintre lumea politica si parapsihologie nu sunt putine in lume. Potrivit presei, fostul presedinte american George W. Bush Senior ar fi avut incredere intr-un maestru chinez. Fostul conducator al Uniunii Sovietice, Leonid Brejnev ar fi apelat si el la parapsihologie, ca si fosta prima doamna Hilary Clinton. Nancy Reagan, in schimb, ar fi cochetat cu astrologia.

cybershamans (karmapolice) / CC BY-NC-ND 3.0

Razboiul secret pentru distrugerea României (The Secret War for the Dest...


cybershamans (karmapolice) / CC BY-NC-ND 3.0

Glasul Timpului

cybershamans (karmapolice) / CC BY-NC-ND 3.0


Sveinbjörn BeinteinssonSveinbjörn Beinteinsson, the son of the farmer Beinteinn Einarsson from Litlabotni-on-Hvaljardsbeach and Helga Pétursdóttir from Drághals in Svindal, was born on Apr. 4, 1924. He died on the 24th of Dec., 1993, from heart failure. In 1972 he founded the Ásatrúarfélag, the Icelandic heathen organization, of which he was the chief góði until his death. Since 1991, Sveinbjörn lived on his land in Drághals in Bergmassiv Skardheiði (approx. 60 mi. from Reykjavik), where the 6 ½ foot statue of Þor can be found.

(Interview with Sveinbjörn Beinteinsson lead by Gisela Graichen and taken from the book Die Neuen Hexen (The New Witches) by G. Graichen and translated by the Seiðman.)

S. B.: "Here in Iceland heathenry it's a completely normal thing. I'm more scared of the fact that I smoke than that I'm a heathen. My religion was officially recognized by the government in May of '93."

G. G.: You were the founder?

S. B.: "Yeah, I was already interested in the old Gods when I was a child. I snatched up the wisdom out of the Sagas, the Edda and the old stories. By the time I could read I was already pouring over the Sagas and by the time I turned 16 I had published my first poems dealing with the Gods."

G. G.: What's your actual occupation?

S. B.: "Farmer, author, and poet. My forebears have always been farmers."

G. G.: You live here by yourself on your land. Isn't that kinda lonely?

S. B. : "Oh no, my nearest neighbor lives 3½ mi. from here, and, besides that, I'm completely surrounded by beings, Landspirits--the Hidden folk."

G. G.: What about when you're sick?

S. B.: "I go out into Nature and gather herbs to cure myself."

G. G.: What do you write?

S. B.: "Works about Iceland's history, songs, poems. I also have a scholarly book about the technical construction of Old Icelandic poetry. Historically, we have some pretty complicated poetry here."

G. G.: Are you baptized?

S. B.: "Baptized, confirmed, the works. I've always had pretty close ties to Christianity, at least, as it's practiced here in Iceland."

G. G.: Are you still in the Church?

S. B.: "No, before someone can join us, he first has to leave the Church."

G. G.: When did the idea first come to you to start a movement out of your belief in the old Gods?

S. B.: "In the winter of '71/ '72. At that time we were getting a lot of Jesus Children into Iceland, and I said to myself, 'Wait a minute, we have older beliefs in Iceland. Why should we not bring them back to life? How come we're bringing in all these other sects?' I gathered up a group of people (we were 12 of us at the time) and soon we had a few more. The idea quickly began to sound real good to us."

G. G.: Was this a conscious movement against the sects coming in?

S. B.: "Yes, in direct opposition to it. We wanted to give people a chance to belong to the old religion. The religion that was here on Iceland before there was Christianity, that was forbidden us in the same year that Iceland adopted Christianity."

G. G.: Was the old folk religion always kinds of wavering about under the surface of things?

S. B.: "Absolutely! It was alive and well all these years."

G. G.: Why were they practiced only behind closed doors for 970 years, and only now are they coming out in the open?

S. B.: "Because they were illegal. The old religion was practiced only in secret because the Church was feared as the strongest force in the country. Iceland was Catholic until 1550. Then came the Reformation and with it came the Evangelical Church of the State. Not until 1874 did we get religious freedom of choice and only then could one leave the Church. After that, all we needed was a little time to let the dust settle before starting our move."

G. G.: You said that the old religion lived on for a 1000 years; how was this expressed?

S. B.: "The country folk always believed in Nature, in natural experience, and in Beings that live in Nature like elves, gnomes, and good, positive-natured Beings which live near people and help them. It could also be that these the Dead as well. No one knows where these creatures live, but it is known that certain people are always surrounded by them."

G. G.: Not all people?

S. B.: "No, not all of them."

G. G.: For what reason do these Beings seek out the people that they follow?

S. B.: "Why this happens to only certain people no one knows. It's a special kind of luck, though, when one receives this kind of support. It has absolutely nothing to do with the "holy things" as we know them from the Church, though."

G. G.: Are there ghosts or spirits on your land?

S. B.: "I've never seen them, but I sense them."

G. G.: What do you call yourselves? Heathens?

S. B.: "We call our religion Ásatrú, the belief in the Æsir, in the old norse Gods. We don't want to just call ourselves heathens because there are so many different types of heathens. "'Heathen' is the overall term for it."

G. G.: How did you gain official, legal recognition for the religion?

S. B.: "We didn't have to demonstrate or have a revolution. We just founded a collective of people who believed in the Æsir. In the law, it's forbidden to go out and do missionary work. No one should be able to force his beliefs on another. They come on their own when they are minded to do so."

G. G.: What was the official reaction to the emergence of your collective?

S. B.: "At first they were skeptical. I had to go to the Minister of Justice­who happens to be pro religious freedom and explain our goals. Anybody can start his own religion, but to get the same recognition as the State Church, requires permission from the Minister of Justice."

G. G.: Was it difficult to get this special permission?

S. B.: "I knew the Minister of Justice. Earlier he had been a law professor at the university in Reykjavik. I reminded him about old, pertinent law cases where he had interpreted the law pertaining to religions in particular ways, because it was easy for me to read through them, that it was legal what we were doing. That's how we finally got our religion recognized. Then I had to apply for a License to Practice with the police, and since then we've had the same rights as the Church."

G. G.: Which rights are those?

S. B.: "I am able to legally marry couples , for example. In Iceland, you can't just go to the Justice of the Peace. The marriage between couples in our collective is legal."

G. G.: How many couples have you married? A lawyer explained to me that there might be similar problems in Germany as well.

S. B.: "Around 10 couples.

"I heard about a case where a couple got married sort of as a joke. The young lady was of legal age and found out the next day to her surprise that the marriage was legal. She held off for an annulment because was going to have to give up ½ all her possessions. The thing wasn't really a joke. The couple had to apply all the way up to the Parliament. They stated the they really weren't suited for one another and wanted them to declare the marriage invalid so they wouldn't have to go through with the legal proceedings of the separation, but the Parliament didn't come through with it. The marriage was valid and fully legal. They had to go through with a divorce just like anybody else."

G. G.: How did the State Church react to the legal recognition?

S. B.: "During the hearing the Minister of Justice called the Bishop to the witness stand. Naturally, he was against it. The Bishop also gave an official ruling against the legalization of the collective. But the Ministry struck it from the record. Then he wrote a lengthy article in the newspaper, but the publisher of the paper had reacted rather favorably to our bringing the old religion back.

"In Parliament there was also A bid by a member of the conservative party that our religion should not be legalized. There was a debate but the opposition wasn't able to pull it off. The Minister of Justice himself put in a good word for our religion and personally stood behind it and us."

G. G.: Does he belong to your movement?

S. B.: "No, but here in Iceland we're so tolerant towards the practice of different religions that we are pretty well understood. They also tried the same thing in Norway but they weren't successful."

G. G.: How many members did you have in May of '73?

S. B.: "40."

G. G.: How many members do you have today (1986)?

S. B.: "Eighty registered members. But a larger number than that goes to our meetings, to the blóts. They are 'Friends of the Félag' and they are in the majority, in other words, they are not officially registered. Blóts are out ceremonies; the old norse word for 'sacrifice.'"

G. G.: You still sacrifice in this day and age?

S. B.: "We don't know exactly how our ancestors conducted these feasts, but we don't sacrifice. First, when we gather, everything is blessed and made holy."

G. G.: Is the Function headed by a high priest?

S. B.: "There is an Allherjarsgóði, a chief-góði, of the highest order, or better: the highest Judge. In the past each district had its own góði. Once a year, they met together at the 'Judgment Place.' They held both priestly and legal functions in the district. After the christianization of Iceland, the religious function was dropped. The chief-góði, opened the meeting called the Þing and blessed it. This is he we also begin our meetings. Then the Sagas are read and the Gods are toasted."

G. G.: A lot?

S. B.: "Symbolically, out of a drinking horn. We prepare the mead, and then we drink. After that, anyone can stand up and say whatever he has to say. Here in Iceland, folks also like to recite poetry. Lastly, folks are gathered together, they feast together, and they drink together."

G. G.: Which Gods are prayed to?

S. B.: Mainly, Þórr (Thor). He gets the highest of praises. As a God, He is more common than Óðin (Odin), more people-friendly. He is the God of farms; He makes the earth fertile with His Hammer; The God of Strength and Help."

G. G.: Are there ritual items on the altar at the ceremony?

S. B.: We have a drinking horn and a small statue of Þórr.

G. G.: In Germany the religion is called Óðinism. What role does Óðinn play in your religion?

S. B.: "Anyone can pray to the Gods in whatever manner he likes. Óðinn stands for Wisdom, the Imagination, and great Knowledge."

G. G.: Isn't He also the God of magicians and sorcerers?

S. B.: "That is a part of His knowledge, yes, absolutely! The Gods are often talked about and discussed according to Their different functions."

G. G.: But the chief-God is Óðinn, i.e., masculine.

S. B.: "The Goddesses play a very large role. Freya, the Goddess of Fertility, is very important. She is the counterpart to Óðinn."

G. G.: Is She at the same level or is She subordinate to Him?

S. B.: "On the same level. There is no difference."

G. G.: What roles do women play in Ásatrú?

S. B.: "With the registered members now there is 80% men and 20% women. That might be because women are a little less likely to want to go up before the judge and other officials. One has to leave the Church first, and women often shy away from formalities. The visitors who come to the blóts are usually women. Society in Iceland was never very patriarchically structured. Women have always had more rights and were always looked upon more as equals than they were on the continent."

G. G.: What does the word "witchcraft" mean to you?

S. B.: "Not a living person; the concept stands for a type of power, a magical power."

G. G.: What kind of a power?

S. B.: "It plays a main role, whatever kind of power it is, especially when it mixes with our own strengths. It happens with that combination. My own energy is strengthened through that no matter what I do. The power which stems from close contact with Nature was readily available to people in the past. Over the years, we lost these abilities and attempted to replace it with pseudo things like more powerful cars and bigger houses. Now, we know that this power is inherent in us and we want to revive it. This is my own personal opinion. But, most of the members of this religion are going in this direction. All the ones who earnestly seek it out, find it to be true. Often we have to admit, that we can develop more spiritually. The ability must be cultivated, we can't afford to ignore it any more. If only science had recognized how much we can do much with our minds and our consciousness, they wouldn't have lead us off this path."

G. G.: Even though­as you say­it doesn't ever come up, I'd like to talk about this magical knowledge a little more.

S. B.: "It is the special task of our religion to rebuild our ties to Nature, to all the powers that are within Nature, in order to better understand them. There a tree grows or a brook flows, and man is only a part of the process. He must be aware that he is a part of the natural flow of things. The old people, the kind I knew as a kid, who were surely Christians, but they didn't overdo it with the Christian thing. Normally, they had a mix of beliefs in Christianity but also in nature. They had a sense that there were elves and other Beings around them. There were much better relationships between man and nature and people among themselves."

G. G.: You have here in Iceland partially due to the island's isolation and partially to the political move for independence­a Republic since 1944­somewhat of a special situation.

S. B.: "Yes, technical advances in the world pushed us forward. Machines, cars, jet planes, modern ships­all of it came at once­in a single generation. We hadn't gone through any of the modern developments like the rest of the European countries. Take, for example, sailing. For a 1000 years man has been sailing. It took thousands of years for man to learn sailing. And, suddenly, in the space of one generation came steamships, then motor boats, all the way up to atomic powered submarines. That was all wa too fast, and much too much at one time. That can hardly be done in one generation. Amazingly enough, man adapted quickly to all the new things but at the same time lost his normal, intuitive relationship to Nature. Instead, man created a dead environment. He surrounded himself with a man made wasteland."

G. G.: Is Nature taking revenge while she dies because man has lost his relationship with her? Is that what you're saying?

S. B.: "Yes, I can well remember what the old people used to say to me as a kid: 'Let the tree stand; leave the moss on the rock; don't kill the fly in the window!' Nature was a part of our lives back then. After the arrival of technology and science, we have to wait because the soul comes in second. Mankind seems to me to be like someone who is being forced to dance. A long time ago, I knew of people who were forced to dance and couldn't stop dancing until they either fell completely exhausted or dropped dead. That how it is in the world today with all the its wars. The world is dancing itself to death and can't stop itself."

G. G.: People of your generation can still remember those times. In that case you guys have it easier on your conscience than we do on the continent.

S. B.: "Yeah, we remember the time before technical advances which came to us kind of late. These closer contacts to the old time and the closer contact with Nature and also our cultural past helped pave the way for our religion."

G. G.: Do you want to turn back time?

S. B.: "No. I don't sit down with my group and say, 'Now that we have recaptured the belief system of our past, let's start living like we did in the past.' I don't want to turn back time. I have to live my life in the present. We couldn't nor would we want to do away with the new technologies."

G. G.: You don't avoid driving cars or watching TV?

S. B.: "No, we have to learn so that we can make do. These things shouldn't be the destruction of our sense of well-being that man has has fostered up to this point. Science has to have a balance in our lives. We no longer feel whole. In my youth, I experienced this same balance still when I was living with the Elders. They conducted their lives so as to hurt no one. There are hardly any people left who conduct themselves in this way. Fast paced paced technology has destroyed that."

G. G.: You are trying to lead people towards this 'sense of well-being'?

S. B.: "That is one of our main goals."

G. G.: What are some of the others?

S. B.: "To be able to live with this sense of well-being, and not to lose the balance"

G. G.: Do you believe that you can bring people through your religion to such an awareness that they will be able to stop dancing?

S. B.: "In our religion I certainly see a hope. You've got an important point. You asked, at the beginning, why just now the old religion is being brought out of hiding and into the open. I answered that it was because of the fear of the Church's power. But, it was also because of something else­the fear of the science which came up at the beginning of this century. The fear that one would make a fool out himself if he admitted to believing in elves and gnomes, that there are ghosts­that's spooky."

G. G.: Can people admit to it today?

S. B.: "Today, I think, science has been brought more into the question. Now a person can admit to believing in something that can't be seen. We're finally getting over the strict attention we've been paying to technological advancement and are able to see exactly what it has gotten us. It hasn't brought us what we'd been hoping for for the past 50 years."

G. G.: Is it that you want to create a "new society?"

S. B.: "No revolution. Science has also provided us with good things as well such as medicines, knowledge about epidemics. Although with it we've also caused some of the hunger and starvation in the Third World. Now we are attempting to take care of our spiritual side, to learn, to drive away our lust for aggression, to long for less instead of desiring everything. People can learn to be less aggressive with each other and help one another instead of going after one another all the time."

G. G.: Why do you think that through your religion you will be more successful than Christianity with its "Love thy Neighbor?"

S. B.: "Our religion is more in line with Nature, more closely tied to natural harmony. Christianity has officially set itself up against this harmony. For example, the Inquisition. It does not permit any normal, uninhibited relationship with those things that are around us all the time; instead it draws a strict clear line in front of us. That is what I am against."

G. G.: How would I, through your religion, find this harmony? Will it change my everyday life if I put your religion into practice?

S. B.: "Everything will get easier. You feel better. People take themselves far too serious when something goes wrong. You learn to take things as they are, to be responsible and to put your own energy to better use. It's not possible to be this way all the time. To do that one also needs to be completely at peace with himself and the environment."

G. G.: After the ceremonies does a person feel a special energy?

S. B.: "It's not only the blóts, the official ceremonies, but also by being together with like-minded people. That's where the energy is felt. One senses the positive energy of the others and it strengthens him. It's like being in tune is for instruments, a single note or a chord, a harmony. For me the relationship between Nature, Iceland's ancient history and the language is also very important. We strive to speak a beautiful good Icelandic language. Often we say jokingly that we should speak the same beautiful language that Óðinn did."

G. G.: Can you direct this positive energy towards something in particular?

S. B.: "Careful! I can help other with the energy that I get, but I mean that in a general sense in that I emit kind of a positive radiance around me not in the sense that I could heal someone or the like. We're are not going in the direction of "the occult." People have to take care not to be tossing all these things together or it'll become like a watered down soup or a stew."

G. G.: To accept things as they are, that sounds so much like fatalism.

S. B.: "Yes, a type of fatalism, in a sense. I'm not in a constant battle with things, but, then, I also don't run away from problems either."

G. G.: But, if you hadn't fought your religion would never have been officially recognized.

S. B.: "It's difficult to say which method a person should use. People need to look to themselves to decide what is happening and where we stand. People must make this perfectly clear for the power holders."

G. G.: And do you do that?

S. B.: "I express my stance in newspapers and other publications. When everybody knows all the details, then we are at a point where we can put some pressure on those in power, but we need to be careful. Too much pressure can make it go badly as well."

G. G.: What do you think about the new heathen movement going on in Germany right now?

S. B.: "If they go in the right direction, I think it's good. It's on everyone's mind that we can't continue going the way we are, destroying the environment and Nature. Now, we have to say "Stop!" and try to regain a closer relationship with Nature and recognize ourselves as being a part of Nature. But, people have travel this new direction without extremism, without aggression."

G. G.: Do you believe that your new­old­religion will catch on and spread?

S. B.: "I think so. We'll wait quietly and patiently."


cybershamans (karmapolice) / CC BY-NC-ND 3.0

Related Posts Plugin for WordPress, Blogger...


Twitter Delicious Facebook Digg Stumbleupon Favorites