Tuesday, December 21, 2010
Tuesday, November 30, 2010
Friday, November 12, 2010
Christmas Tree: Christian or Pagan?
The mingling aromas of freshly baked apple pie and glazed ham infuse the home with savory enchantment. A fireplace crackles to life as fuzzy red stockings hang from its garland-trimmed and candle-lined mantle. The Christmas tree; complete with twinkling lights, shimmering tinsel, and metallic ornaments; stands proud and majestic in front of the huge picture window as a symbol of the Son’s birth. The Yule tree; complete with twinkling lights, shimmering tinsel, and metallic ornaments; stands proud and majestic in front of the huge picture window as a symbol of the Sun’s birth.
Donning a home with a decorated evergreen tree is a holiday tradition to many during the month of December. According to the National Christmas Tree Association, a survey of U.S. consumers indicates the purchase of more than 28 million real and 11 million artificial Christmas trees in 2008. In addition, close to 350 million real Christmas trees are currently growing on Christmas tree farms (2005). The popularity is quite apparent when one looks at the statistics (see Table 1).
Table 1:
Source:
One seemingly popular yarn regards Saint Boniface, born as Winfred (ca. 672-754 A.D.). Known as the “Apostle of the Germans,” Boniface was an eighth century missionary to the Franks and Saxons and is also referred to as the patron saint of Germany and the Netherlands (Saint Boniface, 2008). Just as a myth or legend changes from source to source, so does this story.
Supposedly, Saint Boniface gathered newly baptized Christians around their sacrificial oak tree. Splitting the tree into four upon being cut down, a young fir sapling appeared at its roots. The pine was proclaimed to be a symbol of the new-found Christian faith because the shape points towards heaven and because the evergreen represents eternal life (Tucker, 1997).
This tale becomes further exaggerated by others. While walking through the woods, Winfred happened upon some pagans who were preparing to sacrifice a child to Thor beneath the oak tree. He saved the child, apparently with superhuman strength, by chopping the tree down with one blow of his axe. Again, this action revealed a young fir tree in its place (History, origin, legend, & decoration of the Christmas tree, n.d.).
After this miracle occurred, Saint Boniface ordered the newly converted Christians to remember the event by placing the trees inside their homes and surrounding it with gifts (The Christmas tree, 2008). Timberwind Tree Farm, however, believes that the end resulted with the annual planting of evergreen saplings (n.d.). In either case, the legend of Saint Boniface is just one of a few different stories about the Christmas tree’s origins, and the ever-changing tale identifies more with a myth. It is not a factual account.
Martin Luther (1483-1546) is considered the founder of the protestant faith (History, origin, legend, & decoration of the Christmas tree, n.d.). A story about him details his walk through the woods while composing a sermon. Awestruck by the glimmering of stars through the trees, he decided to take a tree home. Wiring it with candles, he tells his tale to his children (Origin of the Christmas tree, 2009.; The Christmas tree, 2008).
This tale may be beautiful to some, but its accuracy is debatable. According to a couple sources, the first record of a Christmas tree did not exist until 60 years after Luther died (Robinson 2005; Tucker, 1997). Others debate its authenticity through claims that the first Christmas tree was used in Riga, Latvia and has nothing to do with Martin Luther (Johnson, 2009). Whether the Christmas tree first appeared someplace else or several decades later, the general consensus among most is that Martin Luther is not the originator of this highly popular tradition.
Another option comes to light with the practice of Paradise Plays during the middle ages. The Paradise Play was performed annually on December 24 to celebrate Adam and Eve Day (Tucker, 1997). The play itself had a very simple set—a fir tree decorated with apples—and was a way of telling the story during a time when people could not read (History, origin, legend, & decoration of the Christmas tree, n.d.).
During the time of the paradise plays, it was believed that the fir tree was the Tree of Life and the tree upon which Christ died. Upon its creation, the tree bore flowers, leaves, and fruit which shrunk to needles and pinecones after Eve ate its forbidden fruit. This story also dictates that, on the night of Christ’s birth, the fir tree briefly blossomed once again (Tucker, 1997).
In the 15th Century, the Paradise Play was banned due to immoral behaviors and other abuses. Despite this, the Paradise tree was commonplace among the people, and they started placing the tree in their homes on December 24. The tree gradually evolved to include homemade wafers, candy, and sweets along with the apples (Bucher, 2006).
The Paradise plays of the middle ages seem to be a plausible origin of the Christmas tree tradition. The background is verifiable, and the information does not change from source to source—unlike the legends involving Saint Boniface and Martin Luther. The historical aspects of the Christmas tree, however, do not stop in the Christianized Middle Ages.
Before the conversion to Christianity, evergreens were often used around the time of the Winter Solstice. It is also believed that the Christmas holiday may have been placed around this time to allow pagans to identify with certain Christian beliefs. This theory holds validity since the Winter Solstice, prior to the calendar used today, fell on December 25 (Crystal, 2009). Therefore, pagan customs involving the use of evergreens may have been incorporated into Christmas celebrations (Harrigan, n.d.).
The Winter Solstice is the point in the earth’s cycle when the Northern Hemisphere experiences the shortest amount of daylight and the longest amount of darkness. It is also around the time that most plant life seemed to die except for the evergreen. It is for that reason that the evergreen seemed to have magical properties (Robinson, 2005).
The Egyptians did not have fir trees, but they did have green date palm trees. Each year, around the time of the solstice, they would decorate homes with palm branches as a symbol of resurrection—life overcoming death (Robinson, 2005; Robson, n.d., Tucker, 1997).
The Romans celebrated the Feast of Saturnalia around the time of the Winter Solstice which occurred from December 17 through a few days after the solstice. During this time evergreen clippings adorned homes and bits of metal along with replicas of Bacchus ornamented trees (Robinson, 2005). The masks of Bacchus, god of fertility, would toss in the wind. It is said that fertility would touch every part of the tree that the mask faced (Tucker, 1997).
Romans also used the evergreen tree in celebration of the sun god, Nimrod. Throughout the night of the solstice, a Yule log burned. When the sun rose, the log was replaced by a trimming from an evergreen in commemoration of Nimrod’s resurrection through his son, Tammuz (Christmas history, 2008). Along with the Yule log tradition, 12 candles were placed on the evergreen tree to worship of the sun god during the Feast of Saturnalia (Robinson, 2005).
Even before the Paradise tree, Saint Boniface, and Martin Luther; Germans used the fir tree as a symbol of rebirth during the winter months. The Feast of Yule lasted two months starting in November. During that time, Germans planted a fir tree in a tub and brought it into the home (Bucher, 2006). It seems, then, that the pre-Christian Yule tree could very well be the predecessor to the Paradise tree found in homes of the Middle Ages.
With pagan celebrations found in Germany, Rome, and Egypt during the coldest and deadest time of year, it seems clear that the tradition of using the magical symbol of the evergreen tree and its branches existed long before Christianity. Coupled with the fact that the Christmas holiday was not original to the month of December, but instead placed during the time of the solstice, one might ascertain that these festivities may be the Christmas tree’s precursor.
Compelling arguments exist for both pagan and Germanic Christian origins of the Christmas tree custom. It is possible that Saint Boniface did, in fact, utilize the fir tree in his missionary sermons with German pagans. Some truth may lie in the story about Martin Luther’s walk in the woods. Paradise Plays were enacted during the middle ages, and they may have spawned the tradition of placing the Paradise tree within homes. History is full of, however, pagan traditions involving the use of conifers during the winter months.
Even though pagan celebrations involving the use of evergreens around the Winter Solstice precede Christianity and the Christmas holiday, each party has equal claims on the tree custom’s origins. Whether one celebrates the birth of the son or the resurrection of the sun, the symbol means something different to its users. It is this diversity of beliefs that makes the evergreen such a prominent fixture in homes during the winter months.
Do the roots of the Christmas tree tradition stem from Christianized Germany? Yes. Are pre-Christian pagans responsible for the use of the magical symbol in homes? Yes. Since the tree symbolizes something different to each religious group, then each has a unique history from which the tradition originates. Therefore, both Christianity and paganism alike, have equal claims to their own traditions.
References
AllAboutJesusChrist. (2009). Origin of the Christmas tree. In AllAboutJesusChrist: Jesus Christ FAQ. Retrieved December 1, 2009, from http://www.allaboutjesuschrist.org/origin-of-the-christmas-tree-faq.htm
Bucher, R. (2006). The origin and meaning of the Christmas tree. In Reely’s poetry pages: Cool Stuff. Retrieved December 11, 2009, from ReelyRedd website: http://www.reelyredd.com/articles/originchristmastree.htm
Christmas History. (2008). ChristiaNet: Articles. Retrieved December 1, 2009, from ChristiaNet website: http://www.christianet.com/holidays/christmashistory.htm
The Christmas tree. (2008). Penumbra: Hall of festivities. Retrieved December 1, 2009, from Penumbra website: http://www.novareinna.com/festive/tree.html
Crystal, E. (2009). Winter Solstice- December 21. In Crystalinks: Ellie’s world blog. Retrieved from http://www.crystalinks.com/wintersolstice.html
Davis, T. (2008). The origin of the Christmas tree. In Do it yourself: Articles we like. Retrieved December 1, 2009, from http://www.doityourself.com/stry/christmas-tree-origin
Harrigan, P. (n.d.). Tree worship: Pole spirits North and South. In Living Heritage: Knowledge center. Retrieved November 30, 2009, from http://livingheritage.org/pol-spirits.htm
History, origin, legend & decoration of the Christmas tree. (n.d.). The holiday spot: Christmas. Retrieved December 1, 2009, from http://www.theholidayspot.com/christmas/history/xmas_tree.htm
Johnson, M. (2009). History of the Riga Christmas tree. In Home of the first Christmas tree. Retrieved December 12, 2009, from Patricia, Riga tourist office website: http://firstchristmastree.net/
Origin of the Christmas tree. (n.d.). Timberwind tree farm. Retrieved December 1, 2009, from http://www.timberwindtrees.com/origin.htm
Robinson. (2005, December 13). All about the Christmas tree: Pagan origins, Christian adaptions, & secular status. In Religious tolerance: Seasonal events. Retrieved December 1, 2009, from Ontario Consultants on Religious Tolerance website: http://www.religioustolerance.org/xmas_tree.htm
Robson, D. (n.d.). Christmas tree history. In Christmas Tree Farm Network: Christmas traditions. Retrieved November 30, 2009, from Christmas Tree Farm Network website: http://www.chrismas-tree.com/where.html
Robson, D. (n.d.). Christmas tree tradition has ancient origins. In Christmas Tree Farm Network: Christmas traditions. Retrieved November 30, 2009, from Christmas Tree Farm Network website: http://www.christmas-tree.com/where.html
Saint Boniface. (2008, September 6). New World Encyclopedia. Retrieved December 6, 2009, from Paragon House Publishers website: http://www.newworldencyclopedia.org/entry/Boniface
Swartz, Jr. (n.d.). The origins of American Christmas myth and customs. Retrieved November 30, 2009, from Ball State University website: http://bsu.edu/web/01bkswartz/xmaspub_html
Tucker, S. (1997). Christstory Christmas tree page. In Christstory Christian bestiary. Retrieved December 1, 2009, from http://ww2.netnitco.net/~legend01/xmastree.htm
Donning a home with a decorated evergreen tree is a holiday tradition to many during the month of December. According to the National Christmas Tree Association, a survey of U.S. consumers indicates the purchase of more than 28 million real and 11 million artificial Christmas trees in 2008. In addition, close to 350 million real Christmas trees are currently growing on Christmas tree farms (2005). The popularity is quite apparent when one looks at the statistics (see Table 1).
Table 1:
Christmas tree purchase figures since 2002 (in millions)
Year purchases in millions
2002 Real 22.2 Artificial 7.4
2003 Real 23.4 Artificial 9.6
2004 Real 27.1 Artificial 9.0
2005 Real 32.8 Artificial 9.3
2006 Real 28.6 Artificial 9.3
2007 Real 31.3 Artificial 17.4
2008 Real 28.2 Artificial 11.7
Source:
National Christmas Tree Association. (2005). Consumer survey results. In National Christmas Tree Association: Digital newsroom [table]. Retrieved December 2, 2009, from http://www.christmastree.org/statistics_consumer.cfmSince so many people display an ornamented tree year after year, then the roots of the custom should be, in the very least, somewhat apparent. The truth is that the exact opposite is true. Many people ascertain that the Christmas tree tradition began in Christianized Germany; however the evergreen symbol has roots much deeper in pre-Christian pagan celebrations.
One seemingly popular yarn regards Saint Boniface, born as Winfred (ca. 672-754 A.D.). Known as the “Apostle of the Germans,” Boniface was an eighth century missionary to the Franks and Saxons and is also referred to as the patron saint of Germany and the Netherlands (Saint Boniface, 2008). Just as a myth or legend changes from source to source, so does this story.
Supposedly, Saint Boniface gathered newly baptized Christians around their sacrificial oak tree. Splitting the tree into four upon being cut down, a young fir sapling appeared at its roots. The pine was proclaimed to be a symbol of the new-found Christian faith because the shape points towards heaven and because the evergreen represents eternal life (Tucker, 1997).
This tale becomes further exaggerated by others. While walking through the woods, Winfred happened upon some pagans who were preparing to sacrifice a child to Thor beneath the oak tree. He saved the child, apparently with superhuman strength, by chopping the tree down with one blow of his axe. Again, this action revealed a young fir tree in its place (History, origin, legend, & decoration of the Christmas tree, n.d.).
After this miracle occurred, Saint Boniface ordered the newly converted Christians to remember the event by placing the trees inside their homes and surrounding it with gifts (The Christmas tree, 2008). Timberwind Tree Farm, however, believes that the end resulted with the annual planting of evergreen saplings (n.d.). In either case, the legend of Saint Boniface is just one of a few different stories about the Christmas tree’s origins, and the ever-changing tale identifies more with a myth. It is not a factual account.
Martin Luther (1483-1546) is considered the founder of the protestant faith (History, origin, legend, & decoration of the Christmas tree, n.d.). A story about him details his walk through the woods while composing a sermon. Awestruck by the glimmering of stars through the trees, he decided to take a tree home. Wiring it with candles, he tells his tale to his children (Origin of the Christmas tree, 2009.; The Christmas tree, 2008).
This tale may be beautiful to some, but its accuracy is debatable. According to a couple sources, the first record of a Christmas tree did not exist until 60 years after Luther died (Robinson 2005; Tucker, 1997). Others debate its authenticity through claims that the first Christmas tree was used in Riga, Latvia and has nothing to do with Martin Luther (Johnson, 2009). Whether the Christmas tree first appeared someplace else or several decades later, the general consensus among most is that Martin Luther is not the originator of this highly popular tradition.
Another option comes to light with the practice of Paradise Plays during the middle ages. The Paradise Play was performed annually on December 24 to celebrate Adam and Eve Day (Tucker, 1997). The play itself had a very simple set—a fir tree decorated with apples—and was a way of telling the story during a time when people could not read (History, origin, legend, & decoration of the Christmas tree, n.d.).
During the time of the paradise plays, it was believed that the fir tree was the Tree of Life and the tree upon which Christ died. Upon its creation, the tree bore flowers, leaves, and fruit which shrunk to needles and pinecones after Eve ate its forbidden fruit. This story also dictates that, on the night of Christ’s birth, the fir tree briefly blossomed once again (Tucker, 1997).
In the 15th Century, the Paradise Play was banned due to immoral behaviors and other abuses. Despite this, the Paradise tree was commonplace among the people, and they started placing the tree in their homes on December 24. The tree gradually evolved to include homemade wafers, candy, and sweets along with the apples (Bucher, 2006).
The Paradise plays of the middle ages seem to be a plausible origin of the Christmas tree tradition. The background is verifiable, and the information does not change from source to source—unlike the legends involving Saint Boniface and Martin Luther. The historical aspects of the Christmas tree, however, do not stop in the Christianized Middle Ages.
Before the conversion to Christianity, evergreens were often used around the time of the Winter Solstice. It is also believed that the Christmas holiday may have been placed around this time to allow pagans to identify with certain Christian beliefs. This theory holds validity since the Winter Solstice, prior to the calendar used today, fell on December 25 (Crystal, 2009). Therefore, pagan customs involving the use of evergreens may have been incorporated into Christmas celebrations (Harrigan, n.d.).
The Winter Solstice is the point in the earth’s cycle when the Northern Hemisphere experiences the shortest amount of daylight and the longest amount of darkness. It is also around the time that most plant life seemed to die except for the evergreen. It is for that reason that the evergreen seemed to have magical properties (Robinson, 2005).
The Egyptians did not have fir trees, but they did have green date palm trees. Each year, around the time of the solstice, they would decorate homes with palm branches as a symbol of resurrection—life overcoming death (Robinson, 2005; Robson, n.d., Tucker, 1997).
The Romans celebrated the Feast of Saturnalia around the time of the Winter Solstice which occurred from December 17 through a few days after the solstice. During this time evergreen clippings adorned homes and bits of metal along with replicas of Bacchus ornamented trees (Robinson, 2005). The masks of Bacchus, god of fertility, would toss in the wind. It is said that fertility would touch every part of the tree that the mask faced (Tucker, 1997).
Romans also used the evergreen tree in celebration of the sun god, Nimrod. Throughout the night of the solstice, a Yule log burned. When the sun rose, the log was replaced by a trimming from an evergreen in commemoration of Nimrod’s resurrection through his son, Tammuz (Christmas history, 2008). Along with the Yule log tradition, 12 candles were placed on the evergreen tree to worship of the sun god during the Feast of Saturnalia (Robinson, 2005).
Even before the Paradise tree, Saint Boniface, and Martin Luther; Germans used the fir tree as a symbol of rebirth during the winter months. The Feast of Yule lasted two months starting in November. During that time, Germans planted a fir tree in a tub and brought it into the home (Bucher, 2006). It seems, then, that the pre-Christian Yule tree could very well be the predecessor to the Paradise tree found in homes of the Middle Ages.
With pagan celebrations found in Germany, Rome, and Egypt during the coldest and deadest time of year, it seems clear that the tradition of using the magical symbol of the evergreen tree and its branches existed long before Christianity. Coupled with the fact that the Christmas holiday was not original to the month of December, but instead placed during the time of the solstice, one might ascertain that these festivities may be the Christmas tree’s precursor.
Compelling arguments exist for both pagan and Germanic Christian origins of the Christmas tree custom. It is possible that Saint Boniface did, in fact, utilize the fir tree in his missionary sermons with German pagans. Some truth may lie in the story about Martin Luther’s walk in the woods. Paradise Plays were enacted during the middle ages, and they may have spawned the tradition of placing the Paradise tree within homes. History is full of, however, pagan traditions involving the use of conifers during the winter months.
Even though pagan celebrations involving the use of evergreens around the Winter Solstice precede Christianity and the Christmas holiday, each party has equal claims on the tree custom’s origins. Whether one celebrates the birth of the son or the resurrection of the sun, the symbol means something different to its users. It is this diversity of beliefs that makes the evergreen such a prominent fixture in homes during the winter months.
Do the roots of the Christmas tree tradition stem from Christianized Germany? Yes. Are pre-Christian pagans responsible for the use of the magical symbol in homes? Yes. Since the tree symbolizes something different to each religious group, then each has a unique history from which the tradition originates. Therefore, both Christianity and paganism alike, have equal claims to their own traditions.
References
AllAboutJesusChrist. (2009). Origin of the Christmas tree. In AllAboutJesusChrist: Jesus Christ FAQ. Retrieved December 1, 2009, from http://www.allaboutjesuschrist.org/origin-of-the-christmas-tree-faq.htm
Bucher, R. (2006). The origin and meaning of the Christmas tree. In Reely’s poetry pages: Cool Stuff. Retrieved December 11, 2009, from ReelyRedd website: http://www.reelyredd.com/articles/originchristmastree.htm
Christmas History. (2008). ChristiaNet: Articles. Retrieved December 1, 2009, from ChristiaNet website: http://www.christianet.com/holidays/christmashistory.htm
The Christmas tree. (2008). Penumbra: Hall of festivities. Retrieved December 1, 2009, from Penumbra website: http://www.novareinna.com/festive/tree.html
Crystal, E. (2009). Winter Solstice- December 21. In Crystalinks: Ellie’s world blog. Retrieved from http://www.crystalinks.com/wintersolstice.html
Davis, T. (2008). The origin of the Christmas tree. In Do it yourself: Articles we like. Retrieved December 1, 2009, from http://www.doityourself.com/stry/christmas-tree-origin
Harrigan, P. (n.d.). Tree worship: Pole spirits North and South. In Living Heritage: Knowledge center. Retrieved November 30, 2009, from http://livingheritage.org/pol-spirits.htm
History, origin, legend & decoration of the Christmas tree. (n.d.). The holiday spot: Christmas. Retrieved December 1, 2009, from http://www.theholidayspot.com/christmas/history/xmas_tree.htm
Johnson, M. (2009). History of the Riga Christmas tree. In Home of the first Christmas tree. Retrieved December 12, 2009, from Patricia, Riga tourist office website: http://firstchristmastree.net/
Origin of the Christmas tree. (n.d.). Timberwind tree farm. Retrieved December 1, 2009, from http://www.timberwindtrees.com/origin.htm
Robinson. (2005, December 13). All about the Christmas tree: Pagan origins, Christian adaptions, & secular status. In Religious tolerance: Seasonal events. Retrieved December 1, 2009, from Ontario Consultants on Religious Tolerance website: http://www.religioustolerance.org/xmas_tree.htm
Robson, D. (n.d.). Christmas tree history. In Christmas Tree Farm Network: Christmas traditions. Retrieved November 30, 2009, from Christmas Tree Farm Network website: http://www.chrismas-tree.com/where.html
Robson, D. (n.d.). Christmas tree tradition has ancient origins. In Christmas Tree Farm Network: Christmas traditions. Retrieved November 30, 2009, from Christmas Tree Farm Network website: http://www.christmas-tree.com/where.html
Saint Boniface. (2008, September 6). New World Encyclopedia. Retrieved December 6, 2009, from Paragon House Publishers website: http://www.newworldencyclopedia.org/entry/Boniface
Swartz, Jr. (n.d.). The origins of American Christmas myth and customs. Retrieved November 30, 2009, from Ball State University website: http://bsu.edu/web/01bkswartz/xmaspub_html
Tucker, S. (1997). Christstory Christmas tree page. In Christstory Christian bestiary. Retrieved December 1, 2009, from http://ww2.netnitco.net/~legend01/xmastree.htm
Mysteries of the Moon...A Journey in Thought
During the time of the full moon, I get this tingly sensation in my head; I feel as if I am floating instead of having my feet firmly planted on the ground. Yet the community of science, generally speaking, does not correlate the presence of a full moon with any significant change in the number or intensity of event--natural disasters, emergency room visits, etc. It is believed that people give credance to the full moon for such situations only because they remember an event based on the presence of the full moon. Exactly, how in depth do these investigations go?
Lunar gravitational forces (and to a lesser degree, Solar) can be attributed to a significant and cyclical Earthly force-- tides. This is established. Now, it is assumed that this pull is not strong enough to create a change in solid matter such as the Earth's crust. However, if the pull is strong enough to influence fluid matter such as water, might this pull be able to influence the fluid matrix within the human body? The body has a huge reliance on the flow of fluids throughout the body. The circulatory system is a necessity, not only for the delivery of oxygen and nutrients to distal tissues, but as an endocrine highway for hormones that create a long-term, but slow acting, effect on cellular metabolism. Any manipulation of bodily fluids can interact by increasing or decreasing the efficiency of this hormone to receptor attraction. Therefore, wouldn't it be possible that a full moon could have an indirect influence on human behavior?
Located deep with in the cerebrum is a small endocrine gland called the pineal gland. Studies of this gland have lead to the discovery of a secreted hormone called melatonin. Melatonin is believed to be a chief regulator in what is called the sleep-wake cycle. The pineal gland is believed to be photosensitive. That is, the secretion of melatonin has a reliance on the absence of light as a stimulus. Other than the secretion of melatonin, other aspects of the pineal gland are being studied. I have some thoughts on this, however. For instance, it is believed that the menstrual cycle is correlated with lunar forces. It might be possible that the same sleep-wake regulator may have a modulating effect on the secretion of progesterone and estrogen. Thereby, when the moon is full, less melatonin or other hormone is secreted; this results in a lack of inhibition to secretion of feminine hormones that control fertility. Likewise, during the new or dark of the moon, the body would be exposed to more melatonin that inhibits further hormonal release.
If melatonin regulates the sleep-wake cycle in which certain systems slow--digestion, heart rate, etc.--, and this hormone is released in response to a decrease in light, what other possibilities exist? As mentioned, hormonal changes take time, therefore it is possible that small amounts of melatonin are existent within our systems even during the presence of light. What happens when the light does not go away? Certain central nervous pathways within the brain provide frontiers of further study. The standard human does not use his or her brain to its fullest capacity. Is it possible that some of these neural pathways may be influenced by hormones such as melatonin or an unknown variety secreted by the pineal gland?
During the time of the full moon, I get this tingly sensation in my head; I feel as if I am floating instead of having my feet firmly planted on the ground. Might it be possible that the human body provides a key to neural and spiritual pathways--pathways that are determined by the presence of lack of photostimulation and inherent to us all. Certainly, the scientific community has a lot of research to do before they discredit "lunacy" or the process of "spiritual awakening" in people. Research studies may not have proven a correlation, but do we need science to prove something that we already know to be true?
Lunar gravitational forces (and to a lesser degree, Solar) can be attributed to a significant and cyclical Earthly force-- tides. This is established. Now, it is assumed that this pull is not strong enough to create a change in solid matter such as the Earth's crust. However, if the pull is strong enough to influence fluid matter such as water, might this pull be able to influence the fluid matrix within the human body? The body has a huge reliance on the flow of fluids throughout the body. The circulatory system is a necessity, not only for the delivery of oxygen and nutrients to distal tissues, but as an endocrine highway for hormones that create a long-term, but slow acting, effect on cellular metabolism. Any manipulation of bodily fluids can interact by increasing or decreasing the efficiency of this hormone to receptor attraction. Therefore, wouldn't it be possible that a full moon could have an indirect influence on human behavior?
Located deep with in the cerebrum is a small endocrine gland called the pineal gland. Studies of this gland have lead to the discovery of a secreted hormone called melatonin. Melatonin is believed to be a chief regulator in what is called the sleep-wake cycle. The pineal gland is believed to be photosensitive. That is, the secretion of melatonin has a reliance on the absence of light as a stimulus. Other than the secretion of melatonin, other aspects of the pineal gland are being studied. I have some thoughts on this, however. For instance, it is believed that the menstrual cycle is correlated with lunar forces. It might be possible that the same sleep-wake regulator may have a modulating effect on the secretion of progesterone and estrogen. Thereby, when the moon is full, less melatonin or other hormone is secreted; this results in a lack of inhibition to secretion of feminine hormones that control fertility. Likewise, during the new or dark of the moon, the body would be exposed to more melatonin that inhibits further hormonal release.
If melatonin regulates the sleep-wake cycle in which certain systems slow--digestion, heart rate, etc.--, and this hormone is released in response to a decrease in light, what other possibilities exist? As mentioned, hormonal changes take time, therefore it is possible that small amounts of melatonin are existent within our systems even during the presence of light. What happens when the light does not go away? Certain central nervous pathways within the brain provide frontiers of further study. The standard human does not use his or her brain to its fullest capacity. Is it possible that some of these neural pathways may be influenced by hormones such as melatonin or an unknown variety secreted by the pineal gland?
During the time of the full moon, I get this tingly sensation in my head; I feel as if I am floating instead of having my feet firmly planted on the ground. Might it be possible that the human body provides a key to neural and spiritual pathways--pathways that are determined by the presence of lack of photostimulation and inherent to us all. Certainly, the scientific community has a lot of research to do before they discredit "lunacy" or the process of "spiritual awakening" in people. Research studies may not have proven a correlation, but do we need science to prove something that we already know to be true?
Namaste
Why "Namaste"? According to Dictionary.com, Namaste is a Hindu expression used as a greeting or as a parting. In translation, it more or less means "I bow to you." Many interpretations of this gesture, holding the palms vertically in front of one's bosom, exist. In general, it is a recognition of the Higher Spiritual Self in another, the understanding that each person's Spirit is apart of a singular Whole or Divine, and the comprehension that Oneness is acheived when both parties are in his or her own place in the Higher Self.
Regardless of the paths we shall follow, it is my belief that we are all apart of the same Spirit. We may have a different name for that Spirit; we may follow different religions, but these differences do not change the fact that we are One.
Why "Namaste"? According to Dictionary.com, Namaste is a Hindu expression used as a greeting or as a parting. In translation, it more or less means "I bow to you." Many interpretations of this gesture, holding the palms vertically in front of one's bosom, exist. In general, it is a recognition of the Higher Spiritual Self in another, the understanding that each person's Spirit is apart of a singular Whole or Divine, and the comprehension that Oneness is acheived when both parties are in his or her own place in the Higher Self.
Regardless of the paths we shall follow, it is my belief that we are all apart of the same Spirit. We may have a different name for that Spirit; we may follow different religions, but these differences do not change the fact that we are One.
So, my friends, Namaste. I bow to you. When you are in your place, I am in my place, and we are One.
Why "Namaste"? According to Dictionary.com, Namaste is a Hindu expression used as a greeting or as a parting. In translation, it more or less means "I bow to you." Many interpretations of this gesture, holding the palms vertically in front of one's bosom, exist. In general, it is a recognition of the Higher Spiritual Self in another, the understanding that each person's Spirit is apart of a singular Whole or Divine, and the comprehension that Oneness is acheived when both parties are in his or her own place in the Higher Self.
Regardless of the paths we shall follow, it is my belief that we are all apart of the same Spirit. We may have a different name for that Spirit; we may follow different religions, but these differences do not change the fact that we are One.
So, my friends, Namaste. I bow to you. When you are in your place, I am in my place, and we are One.
Regardless of the paths we shall follow, it is my belief that we are all apart of the same Spirit. We may have a different name for that Spirit; we may follow different religions, but these differences do not change the fact that we are One.
Why "Namaste"? According to Dictionary.com, Namaste is a Hindu expression used as a greeting or as a parting. In translation, it more or less means "I bow to you." Many interpretations of this gesture, holding the palms vertically in front of one's bosom, exist. In general, it is a recognition of the Higher Spiritual Self in another, the understanding that each person's Spirit is apart of a singular Whole or Divine, and the comprehension that Oneness is acheived when both parties are in his or her own place in the Higher Self.
Regardless of the paths we shall follow, it is my belief that we are all apart of the same Spirit. We may have a different name for that Spirit; we may follow different religions, but these differences do not change the fact that we are One.
So, my friends, Namaste. I bow to you. When you are in your place, I am in my place, and we are One.
Why "Namaste"? According to Dictionary.com, Namaste is a Hindu expression used as a greeting or as a parting. In translation, it more or less means "I bow to you." Many interpretations of this gesture, holding the palms vertically in front of one's bosom, exist. In general, it is a recognition of the Higher Spiritual Self in another, the understanding that each person's Spirit is apart of a singular Whole or Divine, and the comprehension that Oneness is acheived when both parties are in his or her own place in the Higher Self.
Regardless of the paths we shall follow, it is my belief that we are all apart of the same Spirit. We may have a different name for that Spirit; we may follow different religions, but these differences do not change the fact that we are One.
So, my friends, Namaste. I bow to you. When you are in your place, I am in my place, and we are One.
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