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Medium 9781904658580

2. King Henry VI’s Foundation

Pennick, Nigel Aeon Books ePub

On Passion Sunday, the 2nd of April 1441, the saintly King Henry VI founded King’s College of St Nicholas of Bari, the patron saint of scholars, whose saint’s day, 6th December, was also the King’s birthday. King’s College of St Nicholas originally had provision for a Rector and twelve scholars. The land for the college was conveyed to the king in January 1440/1, and the foundation stone was laid on Michaelmas Day (29th September 1441), by the Marquis of Suffolk on behalf of the king, who was only nineteen years of age at the time. The build ings were of three full storeys and work proceeded slowly, finally being finished in a makeshift manner (which lasted for three hundred and eighty years). The original college was expanded in 1443 into a society consisting of a Provost, seventy scholars, ten conduct priests (chaplains), six clerks, sixteen choristers and a master. Its name was the College Royal of Our Lady and Saint Nicholas of Cambridge.

The first chapel stood between the south side of the Old Court (the original foundation) and the north side of the present chapel, now a dark and secluded open space. It con sisted of a chancel, nave and ante-chapel, a door at the west end, and east and west windows. These were presumably made of painted glass, since we know that in 1449 Henry VI brought John Utnyam from Flanders to make glass of all colours for Eton and the King’s Colleges. The chapel was richly furnished. There are records of plate, hangings, relics, ser vice books (illuminated manu scripts), vestments, choristers and both large and small organs. This original chapel was consecrated by the Bishops of Salisbury and Lincoln in 1443. The original overseer of the works, John Langton, was consecrated there as the Bishop of St. David’s, on the 7th of May 1447.

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Medium 9781904658443

I: The Cauldron of Rebirth: The Celtic Grail

Matthews, John Aeon Books ePub

We must look a long way back in time for the origins of what is today understood to be the Grail Tradition. Not for us the panoply of King Arthur and his Round Table Fellowship; we see no shining Cup or radiant maiden, bearing the holy relic through a hall of medieval splendour. Instead we find an ancient cauldron, intricately carved, its rim set with pearls ‘warmed’, according to one text, ‘by the breath of nine muses’ (49). And this Cauldron has the power to grant life, to give forth rich foods, and to bestow upon its owner rare favours. It is possessed by Gods and Goddesses; it is stolen and stolen again. Hidden and revealed, it lies at the centre of the ancient British (which is to say Celtic) mysteries. And it is sought after as a talisman of power, just as the Grail was to be in the time of Arthur.

Many of the attributes and qualities of the Cauldron are to be found, still present and active, within the later traditions of the medieval romancers who compiled the vast body of material which became known as ‘The Matter of Britain’, the stories of Arthur and his knights, and of their great Quest for the miraculous Cup.

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Medium 9781904658368

CHAPTER ONE: My sister wore our granddad’s ghost

Barford, Duncan Aeon Books ePub

We were travelling home by train, some friends and I, when—without knowing it—I started work on this book: I asked each of them to tell me the strangest thing they’d ever experienced.

We had not got far when the stranger in the seat opposite interrupted.

“You’re talking about the paranormal,” he said, “and it’s doing my head in.”

He was swigging a can of beer but seemed good-humoured. And he had a point: for a public place our conversation was rather odd.

“I’m not fascinated by that stuff,” the man said, raising his voice over my friend’s story about the night her mother sighted a ghostly figure in the garden. “In fact, I think you’re talking garbage.”

“Well, I respect your opinion,” I said.

Some of the other passengers were pricking up their ears.

“Anyway,” the man said, settling into a more conversational tone, “paranormal stuff happens to people who look into things more deeply than others. Let’s say my pen started to roll over the carpet: I would think nothing of it. But because you are into paranormal things, anything that happens to you out of the ordinary, you’d think: ‘Oh My God!’ Whereas I just think: ‘Well, that pen rolled over.’ To you it means something. To me it doesn’t.”

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Medium 9781904658405

Appendix: The Cessation of Perception and Feeling (Nirodha Samapatti)

Ingram, Daniel Aeon Books ePub

APPENDIX: THE CESSATION OF PERCEPTION AND FEELING (NIRODHA SAMAPATTI)

The cessation of perception and feeling, Nirodha Samapatti in Pali, is the highest of the temporary attainments. As is traditional in the commentaries, I have included it last. It is discussed in a number of places, including Sutta 44, “The Shorter Series of Questions and Answers”, The Middle Length Discourses of the Buddha, in a talk given by a female arahat named “Dhammadinna,” and Path to Deliverance by Nyanatiloka, which draws from that fine text. This attainment can neither be said to be a state or not a state, nor can it be said to be purely a concentration attainment or an insight attainment, as it lacks a basis for analysis, meaning that as there is no experience that can be analyzed. The word “Nirodha” (meaning “Cessation”) is also sometimes used without the qualifier “samapatti” to refer to Fruition, so be careful to keep your terms straight when reading the old texts or speaking with others about these things. I always mean the cessation of perception and feeling when I use the word “Nirodha,” but others may not.

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Medium 9781904658092

CHAPTER FOURTEEN: THE SECRET COMMONWEALTH OF DEMONS

Dukes, Ramsey Aeon Books ePub

CHAPTER FOURTEEN

THE SECRET COMMONWEALTH OF DEMONS

Let us add a little paranoia to the dish, a dab of mustard on the edge of the plate into which readers may choose to dip these pages’ chips of wisdom, all the better for to savour them.

Paranoia, like any other demon, should hold no more terror for us now we have learnt how to chat with demons, build up a relationship, and also how to restrain them with analysis.

Indeed, the message of this book so far should have done much to loosen the grip of paranoia on our minds. As the examples on the previous pages illustrate, once we learn how to recognise demons, then we are liberated from conspiracy theories. For I have demonstrated that the evil inherent in our institutions—everything from health care to business, from religion to terrorism—is best understood not as the property of the individuals who serve the demon but rather of the demon itself.

Individual journalist, politicians, businessmen may be fully rounded human beings who really believe they are doing their best for society, and yet they contribute to organisms that serve their own purpose beyond society and often at odds with human needs.

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