請跟隨時間凝視這些圖片,
將會得到意想不到的意識結構的轉換.
你的情緒將再次獲得平衡與協調.
當你沮喪,憤怒,不平衡的時候,請你凝視這些圖像.
透過詩與筆記,理解它的意涵,充分運用它來支持你的核心穩定.
這是一個練習的過程,當你得心應手,它將成為你重新創造的強大工具.
如果你對這個意識轉化的過程產生感受力.
請連結至以下Wingmakers網址.深入了解它的完整性.
Ancient Arrow Chamber 17 :
/ chamber-17
Ancient Arrow Chamber 1~24 :
https://wingmakers.com/art/mixedmedia...
Ancient Arrow Chamber 17 Picture Note :
Below is an excerpt from Christopher P. Lock’s paper on Chamber Seventeen from the Ancient Arrow series.
It can be download in its entirety from the art section.
It is an excellent resource to understand the symbolism expressed in this painting.
Interpretation and Meanings :
This painting illustrates the transformation of the individual and the “dagger of light that renders your self-importance a decisive death”, slays vanity; and births, according to the myth, certain biogenetic and/or metaphysical energy changes when this illustrated transformation of the individual is experienced.
It also contains abundant visual mythographic and spiritual clues and images that illustrate the WingMakers’ mythological philosophy.
In this painting the dagger/sword, of course, brings not physical death but the mythical death of one’s negative ego, or “self-importance”, in order to experience “the fragment of creator within”.
This “Dagger of Light” is as long as many a sword; and the dagger, knife and sword, although obviously having diverse meanings in diverse cultures, are nevertheless often credited with common meanings. To briefly illustrate: In Jobes’ Dictionary of Mythology, Folklore and Symbols the dagger is the Christian symbol of martyrdom and the knife their symbol of spirit (1519); in Aztec mythology 1,600 earth gods sprang from the knife of Citlalinicue (937); and for Central American Indians the swordfish symbolizes ‘beginning’ or ‘birth’ (Jobes 1519).
The dagger/sword in “Dagger of Light” is blunted showing “justice tempered with mercy” (Jobes 1519).
The gold sword—this one is yellow/gold—according to Ad de Vries stands for “purification” (453). Yellow is “the vehicle of divine immortality” and “the color of the gods”—the very carrier or transporter of transformation.
In the author’s “Chamber 6 Paper” it was shown the WingMakers use yellow to represent spirit, all aspects of Source/Creator, and especially Source Reality (SR). In Chamber Painting 17 it clearly represents or brings “the fragment of creator within.” Swords are light. Chevalier and Gheerbrant (CG) mention that the sacred Japanese sword is said to have originated in lightning (959).
Figure 1 shows the sacred golden/yellow sword of the Japanese deity Fudo Myoo with a dorje handle. The dorje is a sacred object that in Buddhist mythology emits bolts of lightning that dispel darkness, bringing sudden illumination and revelatory insight. The sacred sword of Fudo Myoo (pronounced Myoh) is born from the dorje itself—as a flash of lightning—and is thus a sword born of, and bringing, light; illumination and insight; the dispeller of darkness.
Vries has “a two edged sword protruding from a mouth as possibly meaning esoteric and exoteric knowledge”(453). It is often seen coming out of, or in, Christ’s mouth (Herder illus. 191). Perhaps here in Chamber Painting 17—where it is over and through, or behind a closed mouth—it represents silent acceptance of esoteric and exoteric knowledge, which, being red Source Intelligence (SI) knowledge, cannot be literally voiced.
This would certainly parallel Zen masters who having heard the Thunderous Silence (TS) maintain silence with respect to it (see later the author’s personal experience for its relevance to Chamber Painting 17).
St. Paul said the “sword of spirit…is the word, or the mouth, of God”
(Eph. 6, 17; Tresidder 197).
While the sword also represents ‘power’ (Cooper 167), in the sword of Damocles legend it symbolized “the precarious nature of power”
(Tresidder 198). Is not the concept of power for the individual, meaningless without the concept of self-importance?
There are Mandala tankas of five Tibetan Buddhas that show each Buddha representing transformation through the self-elimination of one of the five major human hindrances: ignorance, pride, hatred, envy and lust
(Tantra 78). All five of these are pillar expressions of “self-importance”.
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