Brow Energy

Brow Energy

Elizabeth Bowes-Lyon, later Queen Elizabeth
click Queen Mum - go Study 2c

The idea that one physical body could in itself manifest the perfect duality is reversing the law. It is the twain must be made one, not the one twain. The two separated manifestations of the Soul which are one in heaven must experience their evolution on earth subject to the law of earth-life, duality, yet must again become one. But never can this happen physically, since the physical body being earthy is ever subject to the law of the pairs of opposites, the law governing all physical manifestation. But it must be done mentally, psychically and spiritually. In each world in which it manifests the Soul must clothe itself in a body appropriate to that world; in the world of separation, duality, in separated bodies, but in the spiritual world of oneness, unity, both manifestations masculine and feminine can enter into the one spiritual body or ark from which both originally descended into separate physical manifestations. This must be accomplished while all that is mortal is still like the two sides of a mussel shell, each side complementary to the other and each needed to hold fast within it the living organism Higher Self.
-Curtiss, The Key To Destiny

SYMBOLISM

Lady In White - Elven

In Tolkien, we have two almost identical ladies in white: Luthien in The Silmarillion, and Arwen in The Lord of the Rings. Both Elf princesses are considered the most beautiful women of their time; both have eyes that shine with light, and skin as white as snow. Both are connected with a white star-shaped flower called Niphredil. This is a flower that first bloomed in celebration of Luthien's birth, and blossomed eternally on both Luthien and Arwen burial mounds. And finally, the winning of both required near-impossible quests. For the mortal Beren to win Luthien, the Silmaril had to be captured; and for the mortal hero Aragorn to win Arwen, the One Ring had to be destroyed.

-David Day, Tolkien's Ring [illustrated by Alan Lee]

Circlet worn by Arwen Evenstar

The Hobbit: The Battle of the Five Armies - Lady Galadriel vs Sauron [HD]
Lothlorien

Tar-Elestirne Lady of the Star Brow

A title given to Erendis in Numenor after her betrothal to Aldarion, 'Lady of the Star-brow' is a direct translation of the Elvish.

Some time before this, Aldarion had given Erendis a diamond, a gift he had brought back from his journeys to Middle-earth. Erendis had the jewel set on a silver fillet, and when their betrothal was announced, she wore the diamond on her forehead. From that time on, she was given the title Tar-Elestirne, Lady of the Star-brow.

Erendis does not appear to have worn the fillet indefinitely - there are signs that she abandoned it after her estrangement from her husband. Nonetheless, the tradition had been set, and the later Kings and Queens of Numenor wore a fillet of this kind in place of a crown. The tradition survived into Middle-earth after the Downfall: the Kings of Arnor wore the Elendilmir, a royal jewel in the same style as Tar-Elestirne's gem.

The Lord of the Rings @ Comic-Con 2004, held in San Diego, July 2004

The Hope of the Dunedain, Aragorn II Elessar

Dun (Sindarin) refers to the west, and Dunedain [doo'nedine] are Men of the West and its singular Dunadan.
A term used in Middle-earth for the Men of Numenor and (especially) their descendants in Arnor and Gondor after the Downfall in II 3319.

Aragorn Elessar is the true name of the Ranger Strider, in reality the Son of Arathorn, Heir of Isildur and King of the Reunited Kingdom of the Dunedain. Strider wears the Ring of Barahir on his Jupiter [index] finger, a part of Middle-earth in compensation for the Ring of Power Sauron wore on his index [negative face] finger.

Read the positive power of Jupiterian energy and the inversion into coercion and spiritual bankruptcy: The Palm reveals your character, the handwriting of God that pertains to your life path. Jupiter represents the universe seen from above, the overview, supervision of all as a conductor guiding a symphony. Positive, clear Jupiter, as combined with the Sun, Moon, and Mars, provides humankind our best exorcists, portrayed by Strider on Weathertop, as he fought off the Nazgul in defense of the Hobbits.

Strider leads the four hobbits and a newly acquired pony away from the village of Bree.

The name 'Estel' [Hope] was given to Aragorn by Lord Elrond in his youth at Rivendell, to keep the young heir of Isildur safe from the Dark Lord. Gilraen took Aragorn to Rivendell as a child after his father was killed hunting orcs. Aragorn visited her garden memorial in Fellowship of the Ring, when Elrond's Council convened.

Strider cloaked, costume display from The Two Towers Exhibit in Toronto 2002.
See the page for Aragorn as Strider in The Wild

Gandalf the Wizard

Gandalf is the keeper of Narya.
Originally the Ruby Ring was borne by Cirdan, keeper of the Grey Havens. He passed on the Red Ring, in secret, to Gandalf, the Grey who drew power from it during his battle on the Bridge of Khazad-Dum

Listen to Howard Shore's original piece for Gandalf the White's appearance
from 'The Lord of the Rings - The Two Towers'.

Gandalf Vs Sauron - The Hobbit: The Desolation of Smaug - Extended Edition

Historical Context of a Ritual Mentality

For royal ceremonies, the European monarchies, particularly those of France and England, perpetuated in a new key the medieval ritual expressions of Christian sanctity, while Renaissance Italy added strikingly new artistic and theatrical effects and iconologies. Many early modern Europeans held the medieval belief of the "king's two bodies," that is, kingship was represented in a unique royal person who possessed both a natural, mortal body and a mystical, immortal, political one. According to this belief, the king, in ritual, became the intermediary who joined God's working in the world and his justice with the preservation of a people as a unique body politic. In studying the belief in French and English kings' ability to heal scrofula by touching people with the disease, Marc Bloch's groundbreaking study The Royal Touch traced how "rather vague ideas" based on a general belief in the supernatural character of royalty "crystallize in the eleventh and twelfth centuries into a precise and stable institution" that lasted for seven centuries. The ritual of the royal touch developed into frequent public demonstrations of the miraculous results of coronation rites, in which kings were both anointed with holy oil and crowned. Bloch traced the vicissitudes of the ritual among the divergent explanations of eight centuries of writers. By 1500, the coronation mattered less than the evidence of the king's unique nature as a royal person. French kings performed the ritual until the Revolution; the practice ended in England with the death of Queen Anne in 1714.

The belief in the power of the royal touch emphasizes the notion that the king was a "mixed person" [part sacred and part layperson.] Although the essentially religious attributes of this notion are related to the concept of the "king's two bodies," they should not be confused with it. The latter concept has a larger scope than the particular ambience and rites around the king's person and finds its fullest development in juridical thought and ceremonies that emphasized the king as image or embodiment of justice: justice being, after truth (religion in medieval Christian thought), a permanent part of God's creation. In the fifteenth and sixteenth centuries, lawyers, officials, and corporate bodies claimed rights in this divine creation according to the notion of legal fictions: that is, that towns or institutions have rights in law as do persons. Ceremonies with kings and princes articulated these rights and mirrored right order in secular titles, offices, and institutions. Among the people participating in political life, rituals complemented and represented constitutional developments over which the seventeenth-century French were best positioned to assert hegemony as model builders. Other national histories took different turns: in Spain the isolationist policies of the monarchy starting with Philip II (ruled 1554?1598) prevented foreign ideas and innovations in state rituals; in Germany independent imperial principalities limited the spread of royal ceremonies; in England royal ceremonies took shape bounded by the weakness of the monarchy and growth of parliamentary power; in Italy the Habsburgs, papacy, and princely dynasties favored the new inventions of political spectacles over rituals that contained residues of civic traditions; and throughout Europe Reformation and Counter-Reformation churches were attentive to maintain the purity of religious ceremonies from secular pollution. Through symbolic forms and performances, early modern rituals placed one's sense of status and civic consciousness within a framework of loyalty to national monarchy or state identities.

Marc Bloch, The Royal Touch: Sacred Monarchy and Scrofula in England and France. Translated by J. E. Anderson. London, 1973. French publication of 1924 was the first to move from apologetics, polemics, or positivist interpretations of monarchical customs and ceremonies and apply the insights of ethnography and anthropology to interpreting historical sources. Essential for studying medieval and early modern ceremonies.

Avatar - The Enchantress Trump XI

Avalon

Stonehenge

The sense of the heaven above has perhaps survived in some of the general Indo-European Celtic terms for the divine principle, and there are some traces of a religious interest in the sun and the god of thunder and lightning, but every student of Celtic religion must feel that the main and characteristic elements are associated with the earth in all the variety of its local phenomena. The great earth-mother and her varied offspring ever come to view in Celtic religion under many names, and the features even of the other-world could not be dissociated for the Celt from those of his mother-earth. The festivals of his year, too, were associated with the decay and the renewal of her annual life. The bonfires of November, May, Midsummer, and August were doubtless meant to be associated with the vicissitudes of her life and the spirits that were her children. For the Celt the year began in November, so that its second half-year commenced with the first of May. The idea to which C�sar refers, that the Gauls believed themselves descended from Dis, the god of the lower world, and began the year with the night, counting their time not by days but by nights, points in the same direction, namely that the darkness of the earth had a greater hold on the mind than the brightness of the sky. The Welsh terms for a week and a fortnight, wythnos (eight nights) and pythefnos (fifteen nights) respectively confirm C�sar�s statement. To us now it may seem more natural to associate religion with the contemplation of the heavens, but for the Celtic lands at any rate the main trend of the evidence is to show that the religious mind was mainly drawn to a contemplation of the earth and her varied life, and that the Celt looked for his other-world either beneath the earth, with her rivers, lakes, and seas, or in the islands on the distant horizon, where earth and sky met. This predominance of the earth in religion was in thorough keeping with the intensity of religion as a factor in his daily pursuits. It was this intensity that gave the Druids at some time or other in the history of the Western Celts the power which C�sar and others assign to them. The whole people of the Gauls, even with their military aristocracy, were extremely devoted to religious ideas, though these led to the inhumanity of human sacrifices. At one time their sense of the reality of the other-world was so great, that they believed that loans contracted in this world would be repaid there, and practical belief could not go much further than that. All these considerations tend to show how important it is, in the comparative study of religions, to investigate each religion in its whole sociological and geographical environment as well as in the etymological meaning of its terms.

Salaam * Shalom * Maluhia * Pax * Pax Cultura * Paz
Paix * Mir * Om Shanti * Peace on Earth

Queen Mother visits Northern Ireland (1988)

Global Citizen

Harry Potter and the Deathly Hallows
The Transparent Wave

Eowyn, The Lady in White
Shieldmaiden of the Rohirrim

White Lady of Rohan: A title given by Faramir to Eowyn of Rohan. They married, and dwelt together in the hills of Emyn Arnen in Ithilien.
The Rohirrim Riders of Rohan
Champions, Fighters, and Gladiators
Healing Candle

Aura Field - Balance Acid and Alkaline
Eleanor of Aquitaine [1122? - 1204], Queen of Louis VII of France from 1137 to 1152. Later she married Henry of Anjou, who became the English King Henry II. Her second marriage, which transferred her estates of Aquitaine to English power, caused war between France and England for many years. Richard the Lionhearted was one of her sons.
Movie: THE LION IN WINTER stars Katharine Hepburn as Eleanor and Peter O'Toole as Henry II. Richard the Lionhearted is played by Anthony Hopkins. See Early Heraldry and Katharine Hepburn.
Field of Dreams
Jedi Knight - Star Wars menu
Political involvement: comparison Lincoln and Obama, Washington and more Phoenix Supplements and the Reclain The Dream event, dedicated to the memory of:
Rev. Martin Luther King Jr.
...educational inequities [are] a sign that King's dream has not been fully realized. "Part of the dream has become a reality but other parts have not." for information go to National Action Network ...and now for the rest of the story

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