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Theology / The Cathar (Cathari)
« Last post by guest1 on September 21, 2020, 07:13:45 AM »
Greetings Everyone,

The Cathar were known as a very peaceful community, following the path of Love and the original teachings of Jesus. While we have found many sources regarding their supposed ways, their history, how they were oppressed, tortured, killed and forced in to hiding, how they acted externally etc. There are little to no resources regarding their spiritual understanding and practices. It seems that someone or rather a group of individuals has worked hard to hide, destroy or distort any substantial Truth of their ways. *Even the ancient "discovered" scripture of the Cathar seems manipulated, each highly contradicting the other.

If anyone has what they believe to be Truth regarding the Cathar, we would greatly appreciate it!

Thank you kindly.
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Theology / The Nag Hammadi Library
« Last post by guest1 on September 21, 2020, 05:58:00 AM »
Greetings Everyone,

For anyone who does not already know, we would like to share the Nag Hammadi Library. In terms of Christianity many, if not all, of the texts therein contain very deep meaning, understanding and spiritual teaching. There are many downloadable versions online (we recommend the earlier versions without all the speculative notations) and there is an online version available here:

https://www.bibliotecapleyades.net/nag_hammadi/contents.htm

Approach with an open mind and let us know what you think!
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Kolbrin/Kailedy / The Secret Teachings of Jesus to His Disciples
« Last post by guest1 on September 21, 2020, 05:48:26 AM »
Greetings Everyone,

There are several mentions in the Gospel of Kailedy of Jesus giving secret teachings and deeper understanding to His disciples in private. However, these teachings are unfortunately not given.

"There were many other parables which Jesus used in this place, to bring understanding to the people. He taught simply so all could grasp what He said, but afterwards, when alone with the twelve, He explained things differently, revealing a deeper meaning." - Ch 17

"He then went with His disciples to Allon, where He rested among the trees for seven days, teaching them the secrets of hidden things." - Ch 20

We have been studying what one might call the, "original" teachings of Jesus. The lost scripture such as the Nag Hammadi Library and other ancient Gnostic texts (while avoiding most if not all modern teachings). The Cathar are also of great interest, however it is very challenging to find real information regarding their spiritual practices and understanding.

Is anyone else under the impression that these teachings are among the "secret" and "deeper" teachings given by Jesus Christ to His disciples?

Is there anyone with access to resources or who could point us in the right direction?

Thank you kindly.
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Kolbrin/Kailedy / The Cross
« Last post by guest1 on September 21, 2020, 05:35:54 AM »
Greetings everyone,

We're very curious about what others know and understand about the meaning of the word "cross" in the Gospel of Kailedy (and perhaps all other authorised scripture). It seems in the modern Christian community "cross" is pretty much related to one thing, and many even attempt to prove that Jesus Christ was only ever hinting at the way He will end His time on Earth.

After reading the Gospel of Kailedy it is clear that "cross" has either a broad spectrum of meaning or a completely different meaning from that of modern thinkers.

"I can combine the star-girt Circles of Eternity with the lowly cross, and the defeated suffering son with the victorious battle-inspiring fighter." - Ch 1

"Now, the stable was against a hill, behind an inn where sages from the East were staying - men of Sastera, wise in the Books of Heaven, and of Nimrod, who carried the cross of fire." - Ch 5

"The road indicated by John is not My road, but it leads to the same destination. I bring you the Way of the Cross, which is the cross of life." - Ch 8

"Cross of Life" is mentioned several times...

"I say to you, come, take up My cross and bear it manfully, and I will not leave you unsupported." - Ch 15

"And those who follow Me, bearing the burden of My cross, must not be halfhearted in the cause."

"I must carry My cross alone, for there is none with whom I can share the burden of My heart."

As we can see the cross of which Jesus speaks of carrying seems to be something of the heart and not necessarily of physical nature. The infamous crucifix is therefore mentioned later as a "crosspiece".

"Because of the scourging and other sufferings, Jesus was unable to bear the crosspiece He carried." - Ch 24

Though later we see it later being referred to as a "cross"...

"When evening drew near and Jesus had been four hours on the cross, Joseph of Abramatha, being a man of status and authority, went to Pontius Pilate without fear, for they were friends." - Ch 25

It is clear there is more to the "cross" which Jesus (and the scribe in the introduction) are speaking about. Any understanding on the matter would be highly appreciated.

Thank you for your time and patience.
15
Kolbrin/Kailedy / Re: Krowkasis, Caucasus and the Egyptian Pharaohs + English, Spanish and French
« Last post by guest1 on January 13, 2020, 11:51:30 AM »
This fits very nicely with the writings of some Armenian writers, such as Movses Kavoukjian. it also fits with my sense of the ancient history of the SouthWest of the British isles, where I lived for many years.
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Kolbrin/Kailedy / Herthew and King Arthur
« Last post by guest1 on January 13, 2020, 11:42:47 AM »
I have just read the Kolbrin  account  of Herthew  and the sword. It is 100% parallel to that of King Arthur.

That says some interesting things. Firstly, it looks like clear proof that the "legend" travelled  from one geographic region to another. Secondly, it suggest that (linguistically) Herthew is equivalent to
Arthur.  Thirdly, I note that Arthur is equivalent in the Armenian language to "Artur", and is a frequently used first name.

All of the above sheds light on the Kolbrin passage  (see below) on the origins of Herthew.

" While Herthew was still young he was expelled from the lushlands where he was born, and he journeyed across the harshlands in the company and keeping of wise Habaris. After many days they came to Krowkasis, cradleland of our race, land of mountains and rivers, which is beside Ardis, and they encamped there in a valley."

Armenians (broadly speaking) live in the Caucasus (Krowkasis). Ar is the Armenian  prefix meaning 'Sun'.  Ardis is therefore hardly coincidental.

I wonder about the significance and meaning of "Hew". Is it possible that it is connected to the "Hu" of the Welsh Hu Gadarn?





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Books, Literature, & Authors / Re: Bulfinch's Mythology
« Last post by guest1 on January 13, 2019, 07:08:10 PM »
Len,

Yeah I just found them! These forums hold so much valuable information! Between the information on the forums and reading the Kolbrin, it's fascinating the underlying story within and the historical accuracies from page to page!
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Books, Literature, & Authors / Re: Bulfinch's Mythology
« Last post by guest1 on January 12, 2019, 11:57:32 PM »
Thank you for sharing Jacob! I'll need to pick up a copy of this. Seems like it has lots of random bits of rare nuggets to follow up on.

There's also some penetrating research shared elsewhere on these forums on the ancient Culdee topic.
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Books, Literature, & Authors / Bulfinch's Mythology
« Last post by guest1 on January 05, 2019, 09:11:17 PM »
My wife bought me this book (Bulfinch's Mythology; Thomas Bulfinch) for Christmas and decided to start reading it tonight. For the record, it is an excellent source of written mythology from Greek gods to the legend of King Arthur and so far I have found myself quite content in reading its story.  Came across a chapter about the Druid's and then about the original Culdees. I thought it was quite interesting and I will leave both chapters of the book below for you to read. Not sure if this is the right spot to post or under the reply of https://culdiantrust.org/culdianforums/index.php?topic=181.0


DRUIDS

The Druids were the priests or ministers of religion among the
ancient Celtic nations in Gaul, Britain, and Germany. Our
information respecting them is borrowed from notices in the Greek
and Roman writers, compared with the remains of Welsh and Gaelic
poetry still extant.

The Druids combined the functions of the priest, the magistrate,
the scholar, and the physician. They stood to the people of the
Celtic tribes in a relation closely analogous to that in which
the Brahmans of India, the Magi of Persia, and the priests of the
Egyptians stood to the people respectively by whom they were
revered.

The Druids taught the existence of one God, to whom they gave a
name "Be'al," which Celtic antiquaries tell us means "the life of
everything," or "the source of all beings," and which seems to
have affinity with the Phoenician Baal. What renders this
affinity more striking is that the Druids as well as the
Phoenicians identified this, their supreme deity, with the Sun.
Fire was regarded as a symbol of the divinity. The Latin writers
assert that the Druids also worshipped numerous inferior Gods.
They used no images to represent the object of their worship, nor
did they meet in temples or buildings of any kind for the
performance of their sacred rites. A circle of stones (each
stone generally of vast size) enclosing an area of from twenty
feet to thirty yards in diameter, constituted their sacred place.
The most celebrated of these now remaining is Stonehenge, on
Salisbury Plain, England.

 
These sacred circles were generally situated near some stream, or
under the shadow of a grove or wide-spreading oak. In the centre
of the circle stood the Cromlech or altar, which was a large
stone, placed in the manner of a table upon other stones set up
on end. The Druids had also their high places, which were large
stones or piles of stones on the summits of hills. These were
called Cairns, and were used in the worship of the deity under
the symbol of the sun.

That the Druids offered sacrifices to their deity there can be no
doubt. But there is some uncertainty as to what they offered,
and of the ceremonies connected with their religious services we
know almost nothing. The classical (Roman) writers affirm that
they offered on great occasions human sacrifices; as for success
in war or for relief from dangerous diseases. Caesar has given a
detailed account of the manner in which this was done. "They
have images of immense size, the limbs of which are framed with
twisted twigs and filled with living persons. These being set on
fire, those within are encompassed by the flames." Many attempts
have been made by Celtic writers to shake the testimony of the
Roman historians to this fact, but without success.

The Druids observed two festivals in each year. The former took
place in the beginning of May, and was called Beltane or "fire of
God." On this occasion a large fire was kindled on some elevated
spot, in honor of the sun, whose returning beneficence they thus
welcomed after the gloom and desolation of winter. Of this
custom a trace remains in the name given to Whitsunday in parts
of Scotland to this day. Sir Walter Scott uses the word in the
Boat Song in the Lady of the Lake:

"Ours is no sapling, chance-sown by the fountain,
Blooming at Beltane in winter to fade."

The other great festival of the Druids was called "Samh'in," or
"fire of peace," and was held on Hallow-eve (first of November),
which still retains this designation in the Highlands of
Scotland. On this occasion the Druids assembled in solemn
conclave, in the most central part of the district, to discharge
the judicial functions of their order. All questions, whether
public or private, all crimes against person or property, were at
this time brought before them for adjudication. With these
judicial acts were combined certain superstitious usages,
especially the kindling of the sacred fire, from which all the
fires in the district which had been beforehand scrupulously
extinguished, might be relighted. This usage of kindling fires
on Hallow-eve lingered in the British Islands long after the
establishment of Christianity.

Besides these two great annual festivals, the Druids were in the
habit of observing the full moon, and especially the sixth day of
the moon. On the latter they sought the mistletoe, which grew on
their favorite oaks, and to which, as well as to the oak itself,
they ascribed a peculiar virtue and sacredness. The discovery of
it was an occasion of rejoicing and solemn worship. "They call
it," says Pliny, "by a word in their language which means 'heal-
all,' and having made solemn preparation for feasting and
sacrifice under the tree, they drive thither two milk-white
bulls, whose horns are then for the first time bound. The priest
then, robed in white, ascends the tree, and cuts off the
mistletoe with a golden sickle. It is caught in a white mantle,
after which they proceed to slay the victims, at the same time
praying that god would render his gift prosperous to those to
whom he had given it. They drink the water in which it has been
infused, and think it a remedy for all diseases. The mistletoe
is a parasitic plant, and is not always nor often found on the
oak, so that when it is found it is the more precious."

The Druids were the teachers of morality as well as of religion.
Of their ethical teaching a valuable specimen is preserved in the
Triads of the Welsh Bards, and from this we may gather that their
views of moral rectitude were on the whole just, and that they
held and inculcated many very noble and valuable principles of
conduct. They were also the men of science and learning of their
age and people. Whether they were acquainted with letters or not
has been disputed, though the probability is strong that they
were, to some extent. But it is certain that they committed
nothing of their doctrine, their history, or their poetry to
writing. Their teaching was oral, and their literature (if such
a word may be used in such a case) was preserved solely by
tradition. But the Roman writers admit that "they paid much
attention to the order and laws of nature, and investigated and
taught to the youth under their charge many things concerning the
stars and their motions, the size of the world and the lands ,
and concerning the might and power of the immortal gods."

Their history consisted in traditional tales, in which the heroic
deeds of their forefathers were celebrated. These were
apparently in verse, and thus constituted part of the poetry as
well as the history of the Druids. In the poems of Ossian we
have, if not the actual productions of Druidical times, what may
be considered faithful representations of the songs of the Bards.

The Bards were an essential part of the Druidical hierarchy. One
author, Pennant, says, "The bards were supposed to be endowed
with powers equal to inspiration. They were the oral historians
of all past transactions, public and private. They were also
accomplished genealogists."

Pennant gives a minute account of the Eisteddfods or sessions of
the bards and minstrels, which were held in Wales for many
centuries, long after the Druidical priesthood in its other
departments became extinct. At these meetings none but bards of
merit were suffered to rehearse their pieces, and minstrels of
skill to perform. Judges were appointed to decide on their
respective abilities, and suitable degrees were conferred. In
the earlier period the judges were appointed by the Welsh
princes, and after the conquest of Wales, by commission from the
kings of England. Yet the tradition is that Edward I., in
revenge for the influence of the bards, in animating the
resistance of the people to his sway, persecuted them with great
cruelty. This tradition has furnished the poet Gray with the
subject of his celebrated ode, the Bard.

There are still occasional meetings of the lovers of Welsh poetry
and music, held under the ancient name. Among Mrs. Heman's poems
is one written for an Eisteddfod, or meeting of Welsh Bards, held
in London May 22, 1822. It begins with a description of the
ancient meeting, of which the following lines are a part:

"----- midst the eternal cliffs, whose strength defied
The crested Roman in his hour of pride;
And where the Druid's ancient cromlech frowned,
And the oaks breathed mysterious murmurs round,
There thronged the inspired of yore! On plain or height,
In the sun's face, beneath the eye of light,
And baring unto heaven each noble head,
Stood in the circle, where none else might tread."

The Druidical system was at its height at the time of the Roman
invasion under Julius Caesar. Against the Druids, as their chief
enemies, these conquerors of the world directed their unsparing
fury. The Druids, harassed at all points on the main-land,
retreated to Anglesey and Iona, where for a season they found
shelter, and continued their now-dishonored rites.

The Druids retained their predominance in Iona and over the
adjacent islands and main-land until they were supplanted and
their superstitions overturned by the arrival of St. Columba, the
apostle of the Highlands, by whom the inhabitants of that
district were first led to profess Christianity.

IONA

One of the smallest of the British Isles, situated near a ragged
and barren coast, surrounded by dangerous seas, and possessing no
sources of internal wealth, Iona has obtained an imperishable
place in history as the seat of civilization and religion at a
time when the darkness of heathenism hung over almost the whole
of Northern Europe. Iona or Icolmkill is situated at the
extremity of the island of Mull, from which it is separated by a
strait of half a mile in breadth, its distance from the main-land
of Scotland being thirty-six miles.

Columba was a native of Ireland, and connected by birth with the
princes of the land. Ireland was at that time a land of gospel
light, while the western and northern parts of Scotland were
still immersed in the darkness of heathenism. Columba, with
twelve friends landed on the island of Iona in the year of our
Lord 563, having made the passage in a wicker boat covered with
hides. The Druids who occupied the island endeavored to prevent
his settling there, and the savage nations on the adjoining
shores incommoded him with their hostility, and on several
occasions endangered his life by their attacks. Yet by his
perseverance and zeal he surmounted all opposition, procured from
the king a gift of the island, and established there a monastery
of which he was the abbot. He was unwearied in his labors to
disseminate a knowledge of the Scriptures throughout the
Highlands and Islands of Scotland, and such was the reverence
paid him that though not a bishop, but merely a presbyter and
monk, the entire province with its bishops was subject to him and
his successors. The Pictish monarch was so impressed with a
sense of his wisdom and worth that he held him in the highest
honor, and the neighboring chiefs and princes sought his counsel
and availed themselves of his judgment in settling their
disputes.

When Columba landed on Iona he was attended by twelve followers
whom he had formed into a religious body, of which he was the
head. To these, as occasion required, others were from time to
time added, so that the original number was always kept up.
Their institution was called a monastery, and the superior an
abbot, but the system had little in common with the monastic
institutions of later times. The name by which those who
submitted to the rule were known was that of Culdees, probably
from the Latin "cultores Dei" worshippers of God. They were a
body of religious persons associated together for the purpose of
aiding each other in the common work of preaching the gospel and
teaching youth, as well as maintaining in themselves the fervor
of devotion by united exercises of worship. On entering the
order certain vows were taken by the members, but they were not
those which were usually imposed by monastic orders, for of
these, which are three, celibacy, poverty, and obedience, the
Culdees were bound to none except the third. To poverty they did
not bind themselves; on the contrary, they seem to have labored
diligently to procure for themselves and those dependent on them
the comforts of life. Marriage also was allowed them, and most
of them seem to have entered into that state. True, their wives
were not permitted to reside with them at the institution, but
they had a residence assigned to them in an adjacent locality.
Near Iona there is an island which still bears the name of "Eilen
nam ban," women's island, where their husbands seem to have
resided with them, except when duty required their presence in
the school or the sanctuary.

Campbell, in his poem of Reullura, alludes to the married monks
of Iona:

" -----The pure Culdees
Were Albyn's earliest priests of God,
Ere yet an island of her seas
By foot of Saxon monk was trod,
Long ere her churchmen by bigotry
Were barred from holy wedlock's tie.
'Twas then that Aodh, famed afar,
In Iona preached the word with power.
And Reullura, beauty's star,
Was the partner of his bower."

In one of his Irish Melodies, Moore gives the legend of St.
Senanus and the lady who sought shelter on the island, but was
repulsed:

"Oh, haste and leave this sacred isle,
Unholy bark, ere morning smile;
For on thy deck, though dark it be,
A female form I see;
And I have sworn this sainted sod
Shall ne'er by woman's foot be trod.

In these respects and in others the Culdees departed from the
established rules of the Romish Church, and consequently were
deemed heretical. The consequence was that as the power of the
latter advanced, that of the Culdees was enfeebled. It was not,
however, till the thirteenth century that the communities of the
Culdees were suppressed and the members dispersed. They still
continued to labor as individuals, and resisted the inroads of
Papa usurpation as they best might till the light of the
Reformation dawned on the world.

Ionia, from its position in the western seas, was exposed to the
assaults of the Norwegian and Danish rovers by whom those seas
were infested, and by them it was repeatedly pillaged, its
dwellings burned, and its peaceful inhabitants put to the sword.
These unfavorable circumstances led to its gradual decline, which
was expedited by the supervision of the Culdees throughout
Scotland. Under the reign of Popery the island became the seat
of a nunnery, the ruins of which are still seen. At the
Reformation, the nuns were allowed to remain, living in
community, when the abbey was dismantled.

Ionia is now chiefly resorted to by travellers on account of the
numerous ecclesiastical and sepulchral remains which are found
upon it. The principal of these are the Cathedral or Abbey
Church, and the Chapel of the Nunnery. Besides these remains of
ecclesiastical antiquity, there are some of an earlier date, and
pointing to the existence on the island of forms of worship and
belief different from those of Christianity. These are the
circular Cairns which are found in various parts, and which seem
to have been of Druidical origin. It is in reference to all
these remains of ancient religion that Johnson exclaims, "That
man is little to be envied whose patriotism would not gain force
upon the plains of Marathon, or whose piety would not grow warmer
amid the ruins of Iona."

In the Lord of the Isles, Scott beautifully contrasts the church
on Iona with the Cave of Staffa, opposite:

"Nature herself, it seemed, would raise
A minister to her Maker's praise!
Not for a meaner use ascend
Her columns or her arches bend;
Nor of a theme less solemn tells
The mighty surge that ebbs and swells,
And still between each awful pause,
>From the high vault an answer draws,
In varied tone, prolonged and high,
That mocks the organ's melody;
Nor doth its entrance front in vain
To old Iona's holy fane,
That Nature's voice might seem to say,
Well hast thou done, frail child of clay,
Thy humble powers that stately shrine
Tasked high and hard but witness mine."
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New Member Introduction and Forum Questions / Re: Hello
« Last post by guest1 on January 02, 2019, 12:44:01 AM »
Happy New Year Jacob and welcome to the Forums!

That's a lovely story of you being able to reconnect with the Kolbrin after so many years. Like you, I also find incredible depth and meaning throughout, in so many different aspects. It was a life changer when I first found it, and led me to search for related and corresponding material, which in turn led to my desire in experiencing first hand some of the spiritual revelations accounted for in the Kolbrin and related literature. The Kolbrin in that sense is a True Guide in my experience, and will not steer you or your family wrong.

These Forums have never been that active, and are less active now than they once were; many members gaining what they have sought and passed on. Others, many others actually, prefer to lurk and read without posting. And a few others stop in after some months of absence. I Admin these Forums, so will be here throughout, and will discuss, debate, answer questions, share, and generally act a a sounding board for you and all other types of Seekers aiming for self betterment and enlightenment in themselves, family, local communities and the world. Thank you for joining our community here. It is small, but I believe is something special and unique for what it is and represents. Please do yourself a favor and read through the older threads contained here that pertain to your interests, feel free to comment where appropriate, and start new threads on subject matters you are passionate about. I will be there for sure, and so will others if you don't count time as a limiting factor. Cheers, and remember that a Watchman's diligence may not may not lapse until a relieving man appears to take the shift. ;)
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