A Horse Is A Horse, Of Course, Of Course... Except When It Isn't...

[00:00:00] ...lead the world in facing down a threat to decency and humanity. ...as we go along with cocaine... ...what is it saying? ...is more of a one-call question. ...it is a big idea. ...a new world...

[00:00:16] ...for listening to The Alchemical Tech Revolution, and I am your host, Wayne McRoy.

[00:00:56] Good evening, good morning, wherever you are around the world tonight. We're going to discuss... A horse is a horse, of course, of course. Except when it isn't. What in the world am I talking about? Has Wayne finally lost his mind completely? No, ladies and gentlemen, I have not. Tonight we're going to touch on the importance of the archetypal symbol that is the horse.

[00:01:23] Now, there is an awful lot here encoded in this equestrian language that most have not even begun to consider. And tonight we're going to rip away the veil concerning the equestrian terminology that is used very much in the occult, and in the connections back to our ancient past, and to some very real spiritual connotations.

[00:01:51] And you may be shocked at some of the revelations you'll be given here tonight. Of course, we've talked about this notion of the horse being a symbol used by the ancient equestrian class, and how this relates to the thing known as the phonetic Kabbalah, also known as the green language, the language of the birds. All of these different connotations involved.

[00:02:17] Phonetic Kabbalah is a very specific form of Kabbalah, and this is Kabbalah spelled with a C. And of course, if you look at the root word of Kabbalah with a C, you find that it's the same root word in the Romance languages for the word horse itself. And this is an important distinction that we've talked about in the past here. I've discussed this at length in various other forums with its connection to the phonetic Kabbalah,

[00:02:43] but there's something else going on here relating to the horse. And even though it does relate to this phonetic Kabbalah, there are deeper roots along with this that go to much more concerning spiritual places. So the term horse and the associated equestrian language around it,

[00:03:04] this is a very veiled reference to some subtle, and sometimes not so subtle, spiritual attachments that affect human beings. And we're going to get into that here tonight. But first, before we go down that road, we're going to lay down a little bit of a framework here.

[00:03:28] And you'll see how this crosses the bounds into the quiet background of everyday acceptance here. Did you ever wonder how a bad dream came to be known as a nightmare? Nightmare? Well, we're going to explore that avenue of thought here in the opening portion of this broadcast. And we're going to connect the dots further down the road because it all very much relates.

[00:03:56] So first and foremost, the term nightmare pertaining to a bad dream. Origins of the term nightmare. The mare in a nightmare does not refer to a female horse, but to an evil spirit or goblin from the old English word maere, and that's spelled M-A-E-R-E, believed to torment sleepers.

[00:04:25] So this relates to the concept of the incubus or the succubus. This demonic spirit is often associated with these notions of sleep paralysis that has been equated in the modern era. You see, this goes back a very long, long time, ladies and gentlemen. And this stuff has been going on since longer than the modern era.

[00:04:50] And right now, they try to find the most reasonable physical material world scientific explanation for these things. So they describe this spiritual connotation as nothing more than the physical notion of sleep paralysis, and that it's your mind, your brain playing tricks on you or some such thing. Well, the idea of the nightmare goes back much further, and this is how the term became attached to the notion of a bad dream,

[00:05:19] because it relates directly to this spiritual connotation, and we're going to go a little deeper into this. So the physical manifestation of this nightmare scenario involving the incubus or the succubus, as it came to be known later,

[00:05:46] Well, of course, you could look at the roots of where this term came from, and you'll find in the etymological sense of things, in the linguistic roots of it, you find the Germanic meaning, it's a Proto-Germanic meaning, of the word maron, M-A-R-O-N, and it's also related to the term mer, M-E-R, from the Indo-European root word,

[00:06:16] which means to harm or to rub away, and it's also found in terms and words like murder, murder. So you see how the negative connotation has always been attached here. So the earliest usage you could find of the term nightmare emerges around the 13th century, when it referred to this oppressive spirit, this incubus or succubus spirit, and the experience of being suffocated,

[00:06:43] or what the term came to be known during that time period, in the medieval period, as quote-unquote hag-ridden. The connotation being attached to witchcraft therein. So you can see we've always had this attachment of a spiritual notion to the term nightmare, and this is in fact how it came to be known,

[00:07:08] and you see how the horse symbol has been attached here. Over the course of time, the meaning of the term nightmare, it broadened from the specific physical sensation of the demonic influence, or the incubus and succubus, and it now encompasses any type of a frightening or distressing dream, even without this feeling of suffocation, or without this supposed spiritual attachment to it.

[00:07:37] And this came about in the 1800s. This is when the modern term nightmare really came to be associated with a regular bad dream. But in essence here, this is where the term nightmare came from, and we can see that this term very much relates to demonic influence. Keep that in mind as we proceed further.

[00:08:07] So therefore, the term horse is associated with this demonic or negative spiritual attachment, and this is sometimes acknowledged in some cultures as a night spirit or a midnight spirit. So what's the nature of this type of a spiritual attachment? One of these negative spiritual attachments? Well, tonight we're going to read from a document

[00:08:36] which will connect a lot of dots for you. This document is titled Haitian Voodoo and the Ritualization of the Nightmare by Dr. Louis Mars, M.D., and Dr. George Devereaux, Ph.D. And this talks about some cultural references that will begin to connect a lot of the dots for you. And I'll draw the lines of intent through this, and we'll see what's the true meaning

[00:09:05] of this equestrian language being inferred here. And we're going to really tear the veil back tonight and look behind the scenes into the spiritual machinations of many things, and you'll get a deeper understanding of things going on in the world today and possibly some of the reasons behind this.

[00:09:34] One of the pioneers of modern anthropology named E.B. Tyler attempted to show that the belief in the survival of the soul after death could be derived from the fact that it was possible to see the dead in a dream. Since Tyler's time, large amounts of new data have revealed the importance of dreams and visions for a proper understanding of the latent meaning of social practices and institutions.

[00:10:03] In view of these facts, it is rather surprising to note that the general problem of the institutionalization and ritualization of dream experience has received only very scanty attention. In fact, psychoanalysts often tend to work in the opposite direction, seeking to derive insight into the latent meaning of dreams through a study of the manifest content of social practices and institutions. Thus, in seeking to interpret

[00:10:32] the meaning of nightmares, psychoanalysts have drawn heavily upon anthropological data. The purpose of this study that we are reading in right now is to demonstrate that experiences resembling the nightmare can be ritualized in a manner which was first described in Freud's analysis of primitive ritual. It must be understood, however, that as researcher Rohheim has shown, these collective neurotic symptoms differ from individual ones

[00:11:02] in that they are socially conjunctive rather than disjunctive and frequently promote adjustment to reality. I'm going to pause for a moment there before we proceed, and I will translate some of that very jargony, linguistic gobbledygook for you. Essentially, what the researchers here are saying at the end here is that you would assume that these individuals

[00:11:31] and their neurotic symptoms associated with the things we're going to be discussing here, they have a common framework, and they should not if all of this was just something based upon individual psychology. But there's a framework to this, a commonality to this, that transcends the ability of researchers to ignore. There's something else

[00:12:00] going on here, essentially, is what they're revealing. They don't necessarily claim to understand it, but it goes beyond the realms of cultural bounds and boundaries, and it goes beyond the realms of psychoanalytical practice to be able to define what this is. Therefore, essentially, what the researchers here are revealing, there's a spiritual component involved in this that crosses time and culture and that manifests with same general

[00:12:31] attributions across time and culture in various people who would logically have different experiences from one another if this is something that is just psychoanalytical in nature. But it goes beyond that. That's what they're trying to reveal here. That's why he says it's conjunctive rather than disjunctive. You would expect that different cultures would have different experiences

[00:13:00] if this is all based upon their culture, as is often referred by psychoanalysts. They would think that it has to do with their cultural influences, how they perceive their quote-unquote hallucinations or some such things. That it's based upon cultural norms. That's not the case. There's commonalities across all cultural norms. That's what's been expressed here. So now that I've attempted to make that clear, we're going to continue

[00:13:29] reading here and we're going to look at the notion of the horse. in Haitian voodoo and we'll see that this transcends different times and cultures and it goes beyond just Haitian voodoo. This is the model wherein we could find the best expressed terms for what is going on in a spiritual sense here as far as the belief systems go. Now, this paper

[00:13:58] is actually written by academic scholars. They don't have a particular agenda when they're presenting this information. They're just telling you what anthropology has studied and found about these different cultures and societies. And this has to do with beliefs in the Haitian voodoo and religious structure. This crosses cultural boundaries as well. We'll see that the

[00:14:27] authors of this study have compared and contrasted other cultures' interpretations of this horse symbology as well and have made the same connections that are made here in Haitian voodoo. Voodoo is the animistic religion of the rural population of Haiti, a former French colony which for more than 150 years has been an independent republic populated chiefly by the descendants of imported

[00:14:56] African slaves. The Haitian peasant believes that the world is ruled by a master, a supreme dispenser of all worldly goods, who punishes the sinner and rewards the virtuous. He also regulates the seasons, giving droughts which burn the crops as well as rains which moisten the soil. Lightning is his wrath. Riptides and earthquakes are his vengeance. The ups and downs of human fortunes are proofs

[00:15:25] of his infinite power. The master, however, does not act directly. He usually manifests himself through the medium of his deputies, i.e. of the gods and goddesses, to whom he delegates or upon whom he bestows his powers and whose intimate contacts with mankind enable them to intervene day after day in human affairs. These divinities in the system of Haitian voodoo are called the loa

[00:15:55] and that's spelled capital L-O-A or spirits. Loa is a voodooan word for spirits. The loa manifests their presence by means of possession. This type of relationship between spirits and mankind is rather widely distributed and is known to occur not merely in Africa and among American Indians but in many other parts of the world as well.

[00:16:24] The loa possess human beings by bestriding and by riding them as though they were horses gonna pass for a moment here. So now are you beginning to understand the connotation attached here? Let's read on. The loa who possess a human being is able to regulate the conduct of his human horse causing the possessed to be innocent contrary perverted good or evil.

[00:16:54] Sometimes the possessed act as though they were children. At other times they seem barely able to drag their bodies along as though they were old persons hobbling along on crutches. Regardless of whether the possessed act like children or like old persons they frequently display a tendency to commit theft and also manifest other foibles character traits and modes of behavior which differ from those which they exhibit in their normal state.

[00:17:23] Last but not least the loa sometimes invade even the sexual life of their servants thus some of the loa are thought to become the spouses of the possessed inducing their human mounts either to remain chaste or else to become homosexual. In brief the state of possession seems to be a state of dissociation characterized by a return of the repressed and brought about by a massive invasion of the ego by id representatives.

[00:17:53] I'm going to pause for a moment before we proceed. Now you are beginning to hear some things that you will hear nowhere else. Ladies and gentlemen, I assure you I've never heard anybody else talking about this like I'm about to present it to you here. So, spirits possessing human beings and causing behavioral changes much like

[00:18:23] a rider astride a horse. The human being is the horse. Negative spiritual entities are the rider. Are you picking up what I'm now the authors of this piece equate this back to some of the Freudian terminology here talking about the ego and id representatives. You see

[00:18:52] many of these negative spiritual attachments will cause a person to act out in the worst manners possible, to embrace their animalistic nature, and to seek out physical pleasure and fulfillment above all else. behaving in a very unfitting way. And you'll notice this paper also talks about how these loa, or these spirits,

[00:19:24] will often cause a person to act as if they are children. How many celebrities have you seen that seem to have this dissociative state among them, where they claim to have these alter egos of sorts, and often times they act very childlike when this alter ego takes over. Have you noticed that? This is what's going on.

[00:19:56] It's a spiritual attachment, and sometimes these spiritual attachments are very subtle in their way of manifestation, but they are most certainly there, and we'll get a little deeper into this, into the machinations of how all of this works, the mechanics of how all this works, a little bit later on. We're just laying the groundwork right now. But once you understand the human being is the horse,

[00:20:25] think about horses. What do we know about horses? Well, a human riding a horse, a rider on a horse, can steer the horse's general behavior or direction. It doesn't necessarily 100% control the horse, but it can direct the horse in the way that it should go. It can encourage or discourage the horse from acting in certain ways. Keep this in mind.

[00:20:56] The analogy is very apropos here. And this is why the equestrian language attached to this is so important because this is telling you something about how these different negative spirits or entities, intelligences, however you want to view them, can affect people and attach to people and influence people. Not always a direct possession of sorts as we've come to

[00:21:26] expect from Hollywood productions and such things. Now does that happen? Most certainly it does, where you will have a demonic influence or an evil spirit manifest and take full control of the human being for a portion of time. But most of the time it's a lot more subtle than that and sometimes this gets mistaken or misidentified as mental illness. And I can't really say misidentified.

[00:21:55] It is true. There is a mental illness component to some of this associated as well. The spiritual attachment is the important part we need to keep in mind though. And a lot of this is lost on modern psychology. And that's one of the harmful things going on. They disavow any spiritual component to this type of a thing. And I think it's more prevalent

[00:22:25] than what most realize. Let's continue reading here. The possessed disclaim all responsibility for their acts and profess to be merely the horses of the loa possessing them. They allege that it is their loa who induces them to gossip, slander, lie, steal, prophesy, strike persons or caress them, etc. In brief, it is the loa who induces the possessed to be

[00:22:55] good in. So notice, much like the analogy we just presented, with the horse, the rider can control and steer the general direction the horse goes in a subtle way, not necessarily having full control of what the horse does, but being able to influence it very mightily,

[00:23:24] especially if they have the proper tools in place to direct the horse in which direction to go. Let's continue. Before we undertake to discuss the role of the horse in Haitian dreams, a few words need to be said about the term nightmare. The second syllable of this word is usually derived from the Indo-European root mer or mar,

[00:23:53] which refers to horses. It is noteworthy that, in accordance with Abel's and Freud's remarks concerning the antithetical sense of primal words, the root mer or mar can be found both in terms referring to male horses and in those referring to female horses. Thus, in German, mar, M-A-H-R-E, denotes a broken-down nag, usually a

[00:24:22] stallion or a gelding, whereas in English the term mare applies only to female horses. In addition, the root mer or mar may also be found in words pertaining to witchcraft and violence. Thus, in Slavic, mora, M-O-R-A, means fury, while mara, M-A-R-A, means witch. The root mer also occurs in words denoting the nightmare.

[00:24:53] Thus, in Slavic, one meaning of mora is nightmare. While the French word for nightmare, cachumar, also contains the root mer, even though in modern French the root mer no longer occurs in words designating horses. Conversely, words denoting nightmare-like phenomena often contain elements pertaining to horses, although these elements may not be derivatives of the root mer. Thus, in medieval France,

[00:25:23] the Cheval Gallopat was thought to gallop through the towns at night, shaking its huge iron shoes. The belief in the Cheval Gallopat was introduced into Haiti by French colonists and was readily adopted by the rural masses, who to this very day believe that old women and adolescents living under strict parental control are the principal groups to be haunted by this phantom, whose footsteps they hear reverberating through the

[00:25:52] nights. The Haitian term for nightmare is the French word cachoumar, whose second half is, and we have just shown, derived from the root mer for horse. The first half of the word is derived from the term calcare, which means to trample repeatedly, and also denotes the treading movements of the copulating rooster. The sexual implications of the word calcare are also strikingly revealed by French folk etymology.

[00:26:22] It should be noted in this context that folk etymology often plays an important role in the formation of new words, and therefore often reveals the unconscious meaning both of the initial word and of the derived word, and I'm going to pause for a moment before we continue, and this is the importance of the phonetic Kabbalah. You see, there's other terms used to describe phonetic Kabbalah. One of the terms is the one Freemasons use, they call it the green language. It's also known

[00:26:52] as the language of the birds, and it is also sometimes related to the language of the gypsies, or a language called cant. C-A-N-T, cant. And this relates back to alchemical processes as well. So the gypsies are the ones that largely brought forward this notion of cant from the old alchemical teachings, and this is none other than the phonetic Kabbalah itself,

[00:27:22] or this, as they call it here, folk etymology. Folk etymology, language of the birds, the language brought forward by the gypsies, the cant of the gypsies. This is important in the emergence of new words, especially in the English language, language, which in my view has been carefully crafted as a language so bound up

[00:27:51] with hidden meaning that it's unbelievable. This is why it's important to delve into the etymology of words. So with all of that being said, let's get back to the reading. So, as regards the term calcare in the dialect of Picardy, it is corrupted to kakher, or kokhe, this latter word being linked by folk etymology with the word cock, referring to a rooster.

[00:28:21] Now, in the dialect of northern Haiti, as in English slang, the word cock denotes the penis, while the term kakher, which in France denotes primarily the treading of the hen by the rooster, is also applied to human coitus. Thus, it is rather probable that one of the latent meanings of the word cockhumar in France and in Haiti alike is quote, being violently possessed sexually by a horse demon

[00:28:50] end quote. And now you know something you never realized before. Let's continue. According to Haitian belief, horses occurring in dreams and in nightmares are demons who sometimes ride the dreamer. Thus, the dream is the reverse of the state of possession in which a spirit turns the human being into a horse.

[00:29:20] In brief, the state of possession may very possibly be a representation of the nightmare experience by its opposite. I'm going to pause for a moment here just to kind of suss this out a little bit more. The human being becomes the horse. Now, oftentimes, when we are in a dream state, we become more susceptible to spiritual influences. This is another important concept being revealed here.

[00:29:49] When we are in a sleep state, it is said by those who study these things that at that time our physical body and our etheric body stay at rest in our bed and our astral body and our mind body leave our physical and our etheric body behind and they wander. This creates a situation where we are more susceptible to spiritual influences

[00:30:18] in our etheric body. So, this is an important connotation to keep in mind as well and that's why oftentimes dream states can be associated with the attachment of spirits to a person especially when it regards possession. This is why things like the notion of the incubus and succubus become so important here and why it's been attached to the language of the equestrian or the horse when it

[00:30:48] comes down to it. This is why the term nightmare came about. You probably never heard that description being given before. But let's go ahead and we'll get back to the reading here. In nightmares as well as in the belief of the Haitians the horse is also identified with the wind which is a rather striking symbolism in view of the fact that nightmares are often accompanied by a feeling of suffocation. It is also

[00:31:17] interesting to note that the equation horse equals wind is also reported from Europe, Ethiopia, West Africa, and North Africa. Thus European folk tales often mention horses fleet as the wind. Well, Arab tribes sometimes designate their fine steeds as drinkers of the wind. Now, it is a striking characteristic of air and of certain other odorless gaseous substances as well that it is the only material object perceived

[00:31:47] solely by means of the tactile nerve endings and then only if either the air or else the body itself is in motion. Thus, air is almost the prototype of insubstantiality and therefore, in a way, a rather uncanny substance. One is not surprised therefore to find that among the Indo-Chinese sadang, wind and ghost are denoted by practically identical terms. Going to pause for a moment. And spirit

[00:32:17] as well is often described as wind. And there are whole eastern traditions that also talk about what's known as the wind horse. We're not going to touch on that too much here, but this is basically the association being relegated here. We see the connotation. The tendency to equate horses with the wind thus suggests an ontologically primitive experience

[00:32:46] elaborated once more on the Oedipal level since the infant's first perceptual experiences are tactile ones. Still, another important part of Haitian beliefs pertaining to possession is the fact that the experience of possession is believed to be a very exhausting one. After possession, the human horse is usually very fatigued and sometimes even on the verge of collapse. This belief is also found in other areas in which possession is a recognized

[00:33:15] religious experience. Thus, in medieval Europe, the devil was believed to ride his human mounts during the witch's Sabbath until these mounts were utterly exhausted by their aerial gallops. I'm going to pause for a moment here. So now we're beginning to understand something. Possession by negative spirits, entities, intelligences, things of that nature

[00:33:45] associated with the term nightmare and with this equestrian language. Now you might understand some things on a different level than perhaps you did before. When you understand that possession or spiritual attachments often occur in a relationship or a relational way in which a human being would have a relationship with a horse, the human being controls the horse,

[00:34:15] can influence the horse's behavior and actions in subtle ways without necessarily having total or full control of the horse. And sometimes human beings use certain tools, a bitten bridle and a saddle and all sorts of other things, reins, in order to better steer or command the horse. Well, the same analogy could be applied to these spiritual intelligences. They will

[00:34:44] often use tools at their disposal to influence the behavior of their human horse host. And sometimes these aren't very noticeable on surface levels, but sometimes they are. Now, like I said, I think a lot of this is probably a lot further spread than we would think. It seems to

[00:35:13] be a more common problem than what society is willing to admit, these negative spiritual attachments and the human being being used as a mount of sorts. Something has really occurred in recent years that has made some of this situation seem more apparent. But let's continue reading here,

[00:35:43] because next these researchers who published this paper give us some comparative data to some of the other cultures that have very similar beliefs. And if there are similar beliefs and there are commonalities, then there is a kernel of truth to a lot of what is being presented here. In the Suriname culture, the beliefs of the Bush Negroes of Suriname, who, like the Haitians, are descended from Negro slaves,

[00:36:12] resemble Haitian beliefs rather closely. The Bush Negroes call the possessed the horse, or asi, of the possessing spirit. An analysis of the plural meaning of the word asi will shed some light upon the unconscious meaning of possession. In ordinary parlance, asi means merely horse. In the figurative sense, it means, however, quote,

[00:36:43] the person who carries the spirit or the servant of the spirit, end quote. the word asi is used in still another sense by the fan you speaking tribes of Togo and Homi. In this region, the word asi, used in religious context, denotes the quote, wife of the spirit, end quote. It seems probable that some of the feminine connotations of the

[00:37:13] word asi continue to survive among the Bush Negroes since possessed men sometimes wrap large kerchiefs about their loins in token of their temporary femininity. I'm going to pause for a moment here. Remember what was revealed in previous paragraphs here, how some of these Loa in the Viduan culture will often seem to induce homosexuality

[00:37:42] in their victim or their horse, if you want to call it that, or sexual immorality in some regards in their behaviors. Now keep that in mind, here it is across cultural bounds, we're finding some of the same type of thing going on, and the attachment of the notion of a spouse or a spousal agreement between the spirit, the possessing spirit, and the human horse

[00:38:12] or host. And that doesn't necessarily have agreed upon by the human being. Libya. According to a gentleman named Osterreich, a researcher named Tremoraine found that the Libyans apply the term horse, not to the possessed, but to the possessing spirit. Going to pause for a moment. So now here we see a slight flipping

[00:38:42] of the script here. Sometimes in some cultures they refer to the horse as the spirit itself rather than the human being hosting the spirit. So let's read on. It says, if this information is correct, the Libyan possession pattern is a direct rather than an inverse representation of the nightmare experience. Going to pause for a moment. Remember, the nightmare was the inverse experience of possession in some of the other cultural references, especially the

[00:39:11] Vadooan one. So when you understand there's this relationship back and forth between the nightmare scenario, the bad dream, the dream side of things, the spiritual side, you see, that's the peering into the spiritual realm as to what's happening when you're seeing it in the dream state as opposed to its connection to the physical state, which is what the spirit does when it attaches to the human horse. force.

[00:39:41] So when the spirit is the rider and the human is the horse, then it causes changes in the real physical world we experience with our five senses and it influences things here. When it's the other way around, then the human being has some insight into the spiritual realms. When you have the nightmare or you see into the spiritual world in your dream, it's the inverse proposition going on.

[00:40:11] But let's continue. One of Tremoraine's informants stated that he did not know how the spirit horse entered him. Quote, this is from one of his people he interviewed here, he says, quote, he is sitting on me, his legs are on my neck and shoulders, and yet he is within my head, end quote. As in Haiti, the possessed dancer must wait until the spirit has mounted him completely, and is well seated in the saddle. Sometimes

[00:40:41] the possessing spirit slides about in the saddle, causing his mount to act. According to the Libyans, it is dangerous to give the possessed person anything to drink while he is in a state of possession. It is also noteworthy that just like the Haitians, the Libyans, who call these spirits borai, b-o-r-i, tend to equate them with the wind. Summing up, in Libya, the possessing spirit is spoken of as a horse,

[00:41:10] although at the same time the possessed human being is spoken of as the mount of the spirit. I'm going to pause for a moment here. So even though in the Libyan culture they reverse the terminology and they call the possessing spirit the horse, the human being still acts as the horse for the possessing spirit. Now notice it makes a connection here to this notion of the rider of the horse mounting about the

[00:41:39] head and possessing not only the head here but having control over the body to some regard as well. Think in terms of the equestrian language we're used to and think of the analogy back to the human being actually riding a horse. It would be like mounting in the saddle, making sure you're fully mounted before you move the horse about and control the horse. This is the same kind of context we see here.

[00:42:08] Let's continue. Next we're going to compare northern Ethiopia. According to a gentleman named Eliris, the possessed human horse is ridden by a czar spirit and that's spelled Z-A-R. The act of possession is described in terms which constantly refer to equestrianism. The czar is agitating his horse. During possession, also called guri in this language, g-u-r-r-i,

[00:42:38] the horse is unconscious. The northern Ethiopian's conception of the relationship between the czar or the spirit that is the rider and the human being which is the horse closely resembles the relationship between a strict parent and an intimidated dutiful child. Thus it is believed that the czar constantly intervene in the daily affairs of men and hedge them about with a network of strict taboos. They also

[00:43:08] protect the faithful from illness, guide them through the crises of life such as marriage, divorce, the birth of twins, etc., and they punish them for their sins. The czar never lose sight of their human charges. They watch them constantly and even spy upon them. Sometimes the czar descend upon the human horse as suddenly as a swarm of bees. The Ethiopians therefore deem it advisable to make their peace with the

[00:43:38] czar and to propitiate them by means of oaths, vows, and sacrificial offerings. The sexual nature of the relationship between the czar as parent surrogates and the human being as a feminized dutiful child is also underscored by the fact that the act of possession is specifically compared to sexual relations. And I'm going to pause for a moment here and now perhaps you have more insights

[00:44:07] into why it is that many of the elites in this world are so perverse and involved and engage in acts such as pedophilia and the like and why this is such a prevalent thing. Think about the spiritual attachment and connotation that's being revealed here and understand what's really going on in the world around us. As I've told you time and time again,

[00:44:38] ladies and gentlemen, at the core of all of it, it is a spiritual battle, a battle in the spiritual. There are dark forces and intelligences and powers and things of that nature that are having real world influences here. Spiritual influences that affect things in the physical realm. And most don't want to

[00:45:07] give this way of thinking the light of day, but it needs to be understood. Last, we're going to look at the Mosei tribe. This tribe, which lives near the bend of the Niger river, believes that if one dreams of being bitten by a horse, it means that one is being watched by, or even spied upon, by a witch. This belief is a rather interesting one since in the

[00:45:37] Mosei language, the term nightmare does not include any element which designates the horse in any manner whatsoever. For this reason, the Mosei belief concerning dreams about horses strongly underscores the nexus between horse and nightmare. nightmare. So that's an interesting contradistinction being offered here, although their term for nightmare does not contain any reference to the horse. Their belief is that if you dream that a horse is biting you, you've been bewitched in some way

[00:46:07] or you're being spied upon by a witch. Think about that. So we always see, even across these different bounds of culture and language, there's this connotation associated with equestrian language, bad dreams, and negative spiritual entities. Let's read on. The data just presented reveal a rather intimate nexus between the subjective experience of

[00:46:36] a nightmare and the highly ritualized and institutionalized experience of possession. The most striking feature of this nexus seems to be the role which horses and riding play in both of these phenomena. Furthermore, in the view of a researcher named Jones, his demonstration of the unconscious tendency to identify the horse with the rider, one need not be surprised to find that in one area at least it is the possessing spirit

[00:47:06] rather than the mounted human who is spoken of as the horse, nor that in possession the nightmare experience should be repeated with the difference that in possession the ridden human rather than the riding spirit is usually designated as the horse. I'm going to pause for a moment here. So even though the term horse can be used to describe the possessing spirit or the human being it doesn't matter the connotation

[00:47:36] is there the attachment is there the relationship is there and it seems that the human being acts as the mount or the horse or the vehicle that the possessing spirit can control or influence in some way or attached to. Sometimes it's a very subtle attachment and sometimes it's blatantly obvious. Let's continue reading. The data also tend to support Jones' thesis that the nightmare

[00:48:05] experience is closely related to the incest and primal scene problem, the nightmare horse and the possessing spirit being symbolic of the sexually aggressive parent. going to pause for a moment here again. Like I said, have you ever wondered what it is about some of these elitist type people out there that have all of these different connotations around and about them? Why it is that they get involved in this type of sexual

[00:48:35] immorality? Well, it has everything to do with the attaching spirit. There are real spiritual influences that affect people in this world and sometimes they knowingly attract these spirits and sometimes they don't knowingly attract these spirits. But the influence of these dark forces is very real and is

[00:49:04] very present in our reality and not understanding the machinations of how this works has left very many people on. The history of the domestication of the horse also throws some light upon this problem. It is rather probable that the first animal domesticated in Central Asia was the horse. It should be remembered

[00:49:34] in this context that at that time Central Asia was inhabited not merely by Mongolic or Turkic tribes but probably also by Aryan ones. I'm going to pause for a moment here. Now you can understand some of the racial identity nonsense also attached to many of these different influencers in this world. Many of these

[00:50:04] people in positions of power in this world that seem to promote different ideologies. Let's just leave it at that and continue. The horse pattern first established in Central Asia was a rather stable one. Thus, when the Siberian tribes began to domesticate the reindeer, they treated this animal in accordance with the horse pattern. Conversely, when the horse was first introduced into the Mediterranean world, the borrowers, who had already

[00:50:34] domesticated and harnessed the ox, used the horse primarily as a draft animal, the way they had often used oxen. Hence, when mounted tribes warring on horseback, appeared at the edges of the Mediterranean world, their appearance caused a great deal of anguish, both in the Near East and in the Greek culture area. Now it is of the utmost importance to recall here that the horse was not merely the principal means of transportation and the

[00:51:03] chief battle beast of these tribes, but also the principal sacrificial offering of groups who adhered to the cult of the great mother. Since these sacrifices closely resembled totemic feasts, the conclusion that the horse was a parental symbol is a fairly plausible one. Gonna pause for a moment here. So now you understand something a little bit more as well.

[00:51:33] Why did the ruling elitist class identify themselves as equestrians when you get back into antiquity? And even still today, this language is used. This is exactly why they are telling you in no uncertain terms that they have these negative spiritual connections. You think when you read something from the ancient Greek manuscripts, when they're telling you this was an equestrian family, or they were the

[00:52:03] equestrian class, that this was simply people that raised horses and sold horses, you're sorely mistaken. That's not what that means at all. It's coded language. They're telling you in no uncertain terms that this family bloodline is a primary vehicle for the indwelling of negative spiritual entities that do not belong in this reality, but they have willingly hosted these spiritual powers, and oftentimes

[00:52:33] they've made a deal with these entities for some type of worldly power or influence or some such thing, and gave them free reign to possess or control their physical forms in some way, shape, or form, to guide and direct them. That's what the equestrian families and royal family bloodlines and stuff that equate this language to themselves are really talking about.

[00:53:02] Now you know. Something you never had any idea about before. Let's go ahead and we'll read on here. Equally interesting, a researcher named Engel, he made findings that the Amazon legends reveal an intimate nexus between horse riding, horse sacrifices, the cult of the great mother, and man-destroying breastless Amazons. In fact, the

[00:53:31] riding of horses by women struck the Greeks as something rather scandalous. One suspects that this indignation was partly elicited by the fact that women, who are usually ridd in coitus, should presume to ride male surrogates in a mock coitus in verses. In this connection, it is necessary to recall that the fact that man is usually on top during coitus is one of the unconscious and sometimes not so unconscious

[00:54:01] justifications of man's claim that he is superior to woman. An inverted echo of this is to be found in the writings of a recent adherent to the cult of the great mother, the scholarly and eminent novelist and poet Robert Graves in his novel Hercules, My Shipmate, which depicts the struggle of the patriarchal Greeks against the cult of the great mother, took pains to stress that the Boliaric priestesses of this goddess insisted on

[00:54:30] practicing coitus inversus as a means of demonstrating woman's superiority over man. Among the Mojave Indians, coitus inversus is also consciously interpreted either as a sign of masculine impotency or as an attempt to degrade man. I'm going to pause for a moment so now you'll notice all of the sexual connotation being applied here to the notion of the horse or the rider of the horse and

[00:54:59] the importance of who has dominance. dominance. And you'll notice who's the dominant figure in the possession situation? Well, the spirit is the rider on top. And you'll notice much of this has been applied to the genders in much of what's been presented here. And the inversion of gender roles.

[00:55:30] You'll notice that plays a key role to this and has this attachment of horse symbolism connected to it. Let's read on. One would therefore expect that men would especially favor the riding of mares. Well, the favorite mount of many Arabs is indeed the mare and the female racing camel. The Mongols who milk their mares ride mostly geldings or stallions. Well, in French Indochina,

[00:56:00] even today, it is almost a disgrace to ride a mare, which is by definition a pack animal. Going to pause for a moment the distinction here. A mare is a female horse. Remember that. It would be beyond the scope of this article to discuss the psychological complexities of riding, which may conceivably have deeply influenced the history of the world by pitting nomads against agriculturalists. The present discussion of

[00:56:30] therefore be concluded with some hypotheses concerning the origins of this ritualization. It is conceivable that the institutionalization of the nightmare in the form of possession may, in certain areas at least, have its roots in the cult of the great mother, who is probably a maternal imago or image, the mother with the phallus. With regard to the Haitian peasant, this hypothesis is supported by the

[00:57:00] important role assigned to the mamaloi priestesses in voodoo ritual, and by the fact that cult matriarchates apparently survived to this very day among the Negroes of Bahia, Brazil, whose ethnic origins are similar to those of the Haitians. And I'm going to pause for a moment and we'll tie this back to an important archetype here. This is the archetype of the story of Isis in

[00:57:30] Egyptian mythology. She would be this representation of the great mother. Now giving summary here, possession in Haiti, viewed as a religious and socially recognized phenomenon, and as an important component of the voodoo ritual may perhaps represent a ritual elaboration of the nightmare. The tendency to ritualize the nightmare may have its roots in the cult of the great mother

[00:58:00] to whom horses were formerly sacrificed. And we're going to pause right there. And we're going to acknowledge what has just been revealed here. This equestrian language has everything to do with the attachment of negative spiritual entities to human beings and one of the chief conduits to which this could be

[00:58:29] attached is this cult of the great mother. And you could do your own research to figure out what all of this relates to. The great mother across various mythologies is known not only as Isis but in modern witchcraft as the goddess hecate the goddess of witchcraft. So it is under the auspices of this

[00:58:59] intelligence entity power however you want to describe this archetype I think that's the best term so it's under this archetype that this has been brought about and of course the archetype associated with this is the archetype of the goddess of magic as well so it's connecting these spiritual intelligences powers entities to the physical human being

[00:59:29] the human being is the gateway between worlds and it is through the invocation of magic that these gateways can be opened by utilizing the etheric portion of reality this is something not touched upon in this article but it is of the utmost importance here so understanding this notion of the rider

[00:59:59] and the horse I think we could touch upon the mechanics of all of this now how exactly does a spirit attach itself to and possess a human being well this all has to do with a little thing known as the human double or the doppelganger or the etheric double the etheric body of man Rudolf Steiner informs us

[01:00:28] the doppelganger or the human double is an aramonic soul being with intelligence and will but with no individual spiritual ego and it tends to bind the human soul to the body hardening human thinking feeling and willing all men have one of these human infusing into their souls all sorts of degrading depressing impulses

[01:00:57] as well as instigating internal illnesses and it says according to what Steiner has said electricity is the sub natural rigidifying shadows of soul forces so this human double we all have one it is a portion of our etheric body it has a type of intelligence of its own and a will of its own but it lacks an actual spiritual ego the existence of the etheric double

[01:01:27] has been hidden from humanity for a very long time and it is only around the time of the late 19th and early 20th century that the existence of this etheric double has been revealed to mankind at large now many of the initiates in the highest echelons of the secret schools have known about this for a long time but they never shared this this was part of the secret doctrine the secret information that they thought

[01:01:57] humanity was too spiritually immature to know about but something happened in the late 19th century where things had

[01:02:47] dichotomy comes into being so this etheric double is the etheric body of man the existence of this was hidden away ostensibly for good reasons by the secret schools so they claim but now Steiner told us that the time was right to reveal this because to not acknowledge or understand the existence of the etheric body would be detrimental to humanity because you

[01:03:17] see something was coming that was going to happen and the revelation of this etheric body to mankind was to stab off or prevent something catastrophic from happening in the bounds of greater human evolution this is according to Steiner and some of the others of the occult fraternities who decided to make some of this information available at the turn of the 20th century so what's happening here when we're looking at this notion

[01:03:47] of possession from what we just revealed about the nature of the etheric body we can tell you the etheric body in essence becomes the horse for these occupying spirits the etheric body is the conduit between physical and the spiritual worlds the double is described as a soul being denoting it has intelligence and will but it lacks a spirit so let's be clear the human double

[01:04:16] is described as an aramonic soul being with intelligence and will but it lacks a spirit or an individuated self it has two vehicles of attachment to it it is attached directly to your physical vehicle and it is your etheric vehicle in which your soul and your spirit resides but it shares space with this soul

[01:04:46] being that has intelligence and will but no spirit keep that in mind this creates a situation where a discarnate spirit can potentially attach itself to the etheric body in hopes of hiding within the human being and experiencing physicality and avoiding the pain and chaos of its existence in the abyss or the lower spiritual realms and thus it becomes a rider to the human being

[01:05:16] as the horse a rider so Steiner already informed us that this etheric double can influence our thinking feeling and willing in and of itself because although it lacks a spirit it is an intelligent soul being and it does have the capacity to willpower so it does affect us we

[01:05:48] the angel and the devil on your shoulder where it can influence you in one way or the other now when negative spiritual entities attach themselves to this vehicle this etheric body that becomes problematic as we'll see so that being the case it's a dangerous situation when you have one of these spiritual riders attached to the etheric

[01:06:17] vehicle so here is what I intuit about the nature of what's happening with this in the past with very few exceptions only those in the secret schools at the highest most levels with knowledge of the etheric double and who were practitioners of some of the dark arts were able to initiate the process of possession and primarily they only willingly offered

[01:06:47] themselves as hosts or horses for these spiritual entities or riders in exchange for some benefit although they sometimes targeted other people for possession these dark arts practitioners were often members of notable family bloodlines and have often been esoterically identified as equestrian families as we had previously discussed but since that time as Steiner has informed us something has changed beginning in the late 1800s

[01:07:17] negative spiritual energies began to gain greater access to the etheric portion of our world and thus they've begun to take up residence in the etheric bodies of the unsuspecting and they were often aided in doing so by the introduction of unnatural substances into the physical human body which weakened the defenses of the etheric double now what I'm about to reveal to you next

[01:07:46] you're not going to hear anywhere else and it's of utmost importance so keep this in mind so these writers also called midnight writers are simultaneously effectuating changes in our physical world through the subtle influence of human behavior while hiding themselves from something trying to pass themselves off

[01:08:16] as the human beings that they possess so what are we talking about here well I've hinted at this in my newest book that I put out there you see there are negative spiritual entities that are residents of the abyss the lower spiritual realms the realm of chaos hell if you want

[01:08:46] to call it that which it most certainly can be equated to these entities have been given access due to events that Steiner describes as having occurred in the mid to late 1800s in the spiritual realms which opened up a greater gateway if you will into the etheric portion of this world from the spiritual worlds from the abyss through which these

[01:09:16] entities these spirits have been given access and they are attempting to hide within the human being to avoid their ultimate fate and experience physicality and perhaps on some later broadcast we'll discuss this concept a little bit further but what's been revealed here is how they do this they attach to this etheric double that we all have they've been given greater

[01:09:46] access something has been let loose the veil has been torn away and now we have this influx of negative entities into our reality and they are taking up residence within human etheric forms attaching themselves thereto as a rider a midnight rider to the human horse and I'll leave you with some song lyrics you may

[01:10:16] be familiar with the allman brothers band and their popular song which actually in recent months has emerged on a television commercial that plays quite frequently this song is called midnight rider and did you have any inkling whatsoever as to what is encoded in this song probably not but you're hearing it here probably for the first time ever well I've got to run to keep from hiding and I'm bound to keep on riding

[01:10:45] and I've got one more silver dollar but I'm not going to let him catch me no not going to let him catch the midnight rider and what's the important part here aside from gotta run to keep on keep from hiding as we expressed before hiding in the human being they've gotta run aside from that the next line in the lyrics is the telling portion

[01:11:15] and we'll close with this and I don't own the clothes I'm wearing of course refers to the spiritual being the possessing entity attaching itself to the human being and disguising itself within the clothes that are the human body using the etheric double

[01:11:45] as a means to do so now that's a lot of food for thought for you ladies and gentlemen and of course I would urge you go and look up other songs talking about horses or riders popular songs and then you'll see the lyrics with a new connotation attached to them for the first time much like we've just done here for you and you'll know something this is a form

[01:12:15] of revelation of the method they always tell you the truth in veiled or coded language out there in places you wouldn't expect this is part of the synchromystic metadata field all around us that is so heavily encoded with these things but now you know a horse is a horse of course of course except when it isn't we owe a debt of gratitude

[01:12:45] to Mr. Ed don't we do you know do you remember Mr. Ed maybe you guys aren't as old as me but there used to be this 1950s 1960s television show called Mr. Ed and it was about a guy named Wilbur and he owned a talking horse that he named Mr. Ed but Mr. Ed would only talk to Wilbur denoting that Wilbur may have been mentally ill to the outside world are

[01:13:16] you connecting the dots I hope so anyway that is all the time we have for tonight I want to and I will remind you I appreciate each and every one of you we'll catch you next time have a good one now