Bunow

3.9 – PRINCIPALITY OF BUNOW

The Principality of Bunow is in the north-east valleys of the Confederated Tudorian Principalities. Its capital is the City of Bunow, which is transited by the Right Jugular and Mid-Parallel Handorian Multiways.

The heroic folks of this nation, similarly to other Handorians, experience their life as an extended large family, where all is shared and as it is shared it multiplies and expands. Bunosian are particularly admired for their multi-dimensional road building skills, the daring passion to explore uncharted territories, the sense of lightness or humour and the adventurous capacity to establish connections between most inaccessible and remote areas.

In Bunow they are particularly skilful in creating sacred multidimensional routes and pilgrimage healing paths. These are most powerful tracks travelled through by many pilgrims and voyagers coming from all kinds of universes and parallel worlds. Since the Handorian State System represents the matrix of our planet, there is a path and a related temple for every conceivable situation and issue experienced on Earth.

If you resonate with it, I encourage you to try the introductory or abridged version of one of such paths.

The Three Glorious Bunos: The Full Moon in Sagittarius heralds and manifests the emergence of copious legendary stories. What tags along is a most abridged version of one of such extraordinary stories, which I herewith provisionally unveil. This I do as a way to pay tribute to the Principality of Bunow and the Confederated Tudorian Principalities at large. As you have probably already read, Gemini, or Sector 3, is epically related to the lissom lands of the Handorian State of Tudor. The homonymous capital, in close proximity to the hyper-metropolitan State of Harte, hosts The Tudors, one of the foremost team of the Sacred Cone Interstate Tournament.

The above mentioned story, is about the Nation of Bunós, epically associated to the Full Moon in Sagittarius. Before you even consider reading what follows, please be aware that you are dealing with a most provisional, condensed, inadequate and forlorn translation of a largely temporary, compacted, derisory, imprecise and despondent account of the original version of the story.  Nevertheless, with all my heart, I do wish that its appraisal will be healing and beneficial. Here it goes.

Once in a Northern hemisphere village 12 children gathered to play nascondino al contrario, i.e. “hide and seek in reverse”. In this version of the traditional tag game, one person is IT and hides, while the rest of the children look for IT. When one child sees IT, then he or she silently hides without being seen. The new IT will be the last one who discovers the hidden children. The children had recently devised this variation of the game and were very excited to try it out for the first time. It was the apex of spring, and this provided a considerable amount of daylight to play for several hours. Yet, in order to assure further time of visibility, they convened to play on a Full Moon. Although they were most likely unaware, on that day the Sun was in Gemini and the Moon in Sagittarius.

The chief advocate of this game was a clever child nicknamed Buno. Hence, all children agreed that he was to take the role of IT in the first round. As soon as the game started and Buno was given the signal to hide, he dashed towards the southern lower quarters of the village. This was the medieval zone originated from a pristine Roman perimeter. It was an area filled with narrow ways and stairs: a superlative place to hole up. As Buno was darting downward through the old quarter, his sight was attracted by a tiny arched gate admitting into a descending corridor. He entered the gate and began to move down. The corridor was quite intricate and with abundant possibilities for hiding. After some scrutiny, Buno was drawn by a long series of steps leading to various store rooms. Although it was all rather dim and grimy, a great sense of order appeared to dominate the place. Each store room had an identification number and diligent details regarding its owner and content. There was one exception though. This was an entry that could hardly be seen. It did not even look like a door. Besides being of the same colour of the adjacent walls, it did not have any bolt or handle. Buno, after pausing for a few seconds, promptly pushed the door. He then found himself in a small corridor leading to another door. This one was huge and really looked like a door. Buno tried to open it, yet with no avail. It was so heavy. Perhaps there was even something occluding it on the other side. Consequently Buno chose to remain in the semi-obscurity of the corridor. This proved to be an excellent hiding place.

The child remained there undisturbed for almost one hour, until he was later caught by one of his two best friends. Far from being disturbed about this, Buno was very content for they could join forces to open the heavy door. No way! It was still too weighty. Later, also Buno’s second friend arrived. Now the three friends were all in the same place. This was quite a common occasion, for the three children were truly great friends. They spent so much time together, that the other children, as well as all the villagers, called them the Three Bunós. This time they felt that they could open the door. And they did! Then they moved through hand in hand. Once they were on the other side, suddenly everything became so brilliant that they could hardly keep their eyes open. Then, they began to detect some forms around them, until they finally realize that they were in a totally different environment.

This place had nothing to do with their village. First of all, instead of being spring it was autumn. In point of fact, it was also spring. I know that this may appear rather bizarre, yet it was both autumn and spring at the same time. Moreover, the sky, the vegetation, the landscape, the people, the costumes, the language, the buildings, everything was totally different. Of course, this appeared to them very odd. Yet, to be truly honest, the weirdest thing for the children was not that of being in this new-found world. It was the fact that, as soon as they realised to be in that environment, they almost forgot about where they had previously lived in. Far from being scared, thrilled or curious, they felt confident and at ease. It was as if nothing special had really happened. This looked rather strange for them.

The children were also surprised to notice not to be at all concerned to return to the village and meet again their friends, relatives and parents. Again, to be more precise, they were not truly surprised. They rather felt that they should be surprised, yet indeed they were surprised that they were not. The most dominant perception was that of having always been in this place and that nothing particularly special had happened. After a few minutes they found out to be in the Realm of Bunós, i.e. the current Principality of Bunow, one of the most potent Nations of the Handorian State of Tudor. They even realised that they were actually the Three Kings of Bunós, i.e. the main authorities of the place. This was indeed too much, yet it was really how it was. As a matter of fact, for a series of reasons that would be excessively complex to elucidate, besides being Kings, they were also Queens. Here I abstain from mentioning other even more peculiar features of their life in Bunós, and move towards a conclusion.

To put it briefly, they spent several decades ruling and experiencing all kinds of ventures. They were so absorbed with their Nation that they forgot about their original village. To be more accurate, it is not that they really forgot. They simply did not deem the village worth of any attention. Then, to cut a prolonged story short, one day, which I bet was the Bunósian equivalent of a Full Moon with Sun in Gemini and Moon in Sagittarius, they happened to find themselves in front of that heavy door again. They did unlock it with ease and then also opened the other door, which still did not look like a door. To their sheer amazement they found themselves in their Northern hemisphere village. The most startling fact was that nobody appeared to have noticed anything about their long absence. In actual fact it was that same Full Moon day in spring and they were still in the hide and seek game. It was already night though, and the Moon was shining in the firmament at the height of the village bell tower.

This was the moment convened as the end of the game. All the remaining children searched everywhere for the three Bunós, yet with no success. When they finally met them in the main square, there was of course a lot of curiosity regarding their mysterious hiding place. The three Bunós decided to keep the whole story secret. After a few days they also began to avoid talking about their story even among themselves. Later they started to feel quite awkward and embarrassed. These feelings grew to such an extent that they began to meet less and less, until they totally ceased to see each other. After a while they all went to live in different villages. Many decades elapsed. The children became boys and next men and later old men. Then one day, they all simultaneously decided to return to their native village, which had now developed into a town. On that day, obviously in spring and with a Full Moon with Sun in Gemini and Moon in Sagittarius, they all happened to find themselves in the southern old quarters, and precisely, after having passed the door that did not look like a door, in the corridor in front of the heavy door…

 

The Counties of Bunow

Code	Trinity	Head City
3.9.1	County Curlew	Patron Curlew
3.9.2	City of Bunow	City of Bunow
3.9.3	Caw	Caw
3.9.4	Chow	Chow
3.9.5	Pahai	Putti
3.9.6	Callow	Callow
3.9.7	Purview	Purview
3.9.8	Cebalrai	Cebalrai
3.9.9	Culturati	Culturati
3.9.10	Proparendi	Proparendi
3.9.11	County Claw	Consul Claw
3.9.12	County Corgi	Parrot Corgi

In HAC conflicts play a vital role since they provide an outlet for conflicts pertaining to non-HAC dimensions and beings. The fact that in HAC everything is based on polarity (male and female, day and night, positive and negative) is a by-product of this state of affair. The strategic purpose of HAC is to develop and express conflicts. Hence any enterprise or communication technique for resolving conflicts within HAC is merely a bogus harmonising device aimed at secretly rerouting conflicts. Paradoxically the aim of HAC conflict resolutions is that of generating further conflicts. In this respect there is basically no substantial difference between a peace negotiation and a war, between a brutal argument and a non-violent communication session, as long as all this simply remains in HAC and excludes awareness of non-HAC. The emphasis in HAC is the outer resolution of the conflict, i.e. the outcome. The aim is to attain a provisional resolution, which provides the outer end of the conflict while at the same time covertly recycling the inner conflict into future outer manifestations. Outer conflicts are the fruit of a seed of conflict which strenuously continue its existence no matter what appears to happen in the outer reality. This process aligns with all other biological dynamics of HAC natural cycles. Hence in spring the fruits of conflict begin to emerge, then in summer they reach full ripeness, in autumn they are consumed and released, while in winter there is no trace of them, yet in spring the fruits emerge again, and so on. During all this time, although the fruit was not permanently visible, the seed was always there.

From an astroshamanic perspective all conflicts emanate from non-HAC. The seeds of these conflicts are not readily visible, being hidden from HAC perception. In the astroshamanic strategic context all HAC beings are projections of non-HAC entities, whether they are aware of it or not. HAC is the screen for non-HAC activities, just like what appears on television is the projection of events happening elsewhere.

In shamanic societies awareness of HAC and non-HAC has always been present. There all major attention in life is in establishing and preserving links between HAC and non-HAC. This is, or perhaps was, the function of such cultures. I write “was” because most of these cultures have abandoned their core traditions as a result of the predominance of the modern western HAC model.

Since Africa is the emanation point of HAC beings, this continent still provides inspirations regarding the dynamics of original shamanism and non-HAC awareness of conflicts. A typical practice in various African tribes is to inwardly whisper one’s Graha whenever you meet someone with whom there are conflicts. The Dagara African shaman Malidoma Somé refers to ash circles, employed for conflict resolution. First a release ritual is celebrated in front of the community, where just like in the Basic Ritual of the Sacred Cone, each party of the binary can express its side without interruption. This is the HAC bit. Then they retire to a sacred space created by a circle of ash (for the Dagara ash means protection). In this place also ancestors and spirits are present. When the two persons in conflict access the ash circle, each one takes a mouthful of water (representing peace) from one of two bowls. After spitting the water out, they face one another and scream at each other wildly, without using any physical violence. Through this process non-HAC components are given the overt invitation to emerge and produce a major catharsis. The ritual ends with the two throwing the remaining water in the bowls on each other. The whole community is also totally involved in the process. Similar rituals are employed in many other African tribes and also in various shamanic cultures around the world.

In many African tribal cultures death is completely devoid of ordinary HAC components. Funerals are major rituals of connection between HAC and non-HAC. The departed is regarded as a being joining the non-HAC realm of ancestors, which is indeed the highest spiritual reference in Africa. The expression of grief by the community has nothing to do with HAC sadness for the death of someone. Grief serves an energetic function. “A spirit who is not passionately grieved feels anger and disappointment,” writes Malidoma Some “as if their right to be completely dead has been stolen from them. So it would be improper for a villager to display the kind of restraint and solemnity seen at Western funerals. […] Public grief is cleansing – of vital importance to the whole community – and people look forward to shedding tears the same way they look forward to their next meal”. People who cannot cry or express their pain are considered dangerous or ill as they have lost the connection with their non-HAC side. “It takes millions of tears to produce a flood capable of washing the dead to the realm of the ancestors, so refraining from weeping wrongs the dead. Rhythm and chanting crack open that part of the self that holds grief under control. But grief unleashed without the help of ritual drummers, musicians, and chanters runs the risk of producing another death. It is a force without a container. To the dead, it is useless energy, like food that is wasted while people go hungry. […] When activated, emotion has a ceiling it must reach. At its apex, grief turns the body into a vessel of chaos. But it is just such a climatic chaos that can cleanse both the person and his or her spirit”.[1]

For such people the awareness that HAC conflicts and painful events are merely an emanation of conflict among spirits and ancestors is so obvious that it does not make any sense to make it clear. Yet this is not the case for the largest majority of human beings, including those on a so called spiritual or shamanic path. Here I need to distinguish between HAC shamanism or spirituality and multidimensiona shamanism or spirituality. I am not saying that one is superior to the other. What I emphasize is the fact of making a distinction. HAC shamanism is simply concerned with the survival of HAC. What counts here is the outcome in HAC, for in the end that is honestly the only reality I am truly interested. In multidimensional shamanism, which I call astroshamanism, what matters is establishing links between HAC and non-HAC.

Names: Pahai, Putti; Chameli (flower), Charumati (lovely), Chitbodhi (awakening of consciousness), Pahuni (guest), Paki (innocent), Palasi (flower), Pallavi (blossom), Pankaj (lotus), Panati (straight), Paresi (godliness), Pari (ultimate), Parvati (duaghter of the mountains), Pashianti (clarity of vision), Pashupati (god Shiva), Pavani (wind), Pavi (brightness), Pipasi (longing), Prabhati (morning song), Prachi (morning), Pragati (progress), Prakriti (nature), Pranapati (lover), Prashanti (calm), Pratapi (glorious), Pratiti (insight), Pravahi (flowing), Pravasi (traveller), Preeti (love), Prembodhi (enlightenment through love), Premdasi (surrender to love), Premi (lover), Premraj (kingdom of love), Priti (joy), Pujari (worshipper), Pushti (prosperity), Pyasi (longing).