The Ultimate Vampire Resource and Directory

Ok this is one of those nights. I am going ultimately insane. I will forewarn thee now. CANNOT get my formulas to show up on the site I spent 3 hours working out formulas for quantum theory into philosophy in to practice into mechanics and each step to pass each step into the next into manifestation in a scientific method to prove it is indeed an actual science. Why did I do this for the sake of doing it. SO ehre I sit clawing at my screen in ultimate frustration trying to convert the symbols into regular english letters from symbols becuase no site excepts the symbols and I cannot post it for the scientific research journal asI was trying to do. Then there is the fact that I was trying very hard to add to my VR journal becuase I havebeen lacking lately due to illness and what not. SO here I am busy as hell trying to add things and after that my mother wants me to do this writing thing and get paid to write so I have a bunch of research into that I now need to do tonight on top of converting over everything because text edit on my mac butchers my research papers written in word and my mind is goingAAAAHAAHAHAH! with manical laughter of insanity as it indeed does set in. Ok now you can understand the cause of this insanity.~end note more to come night is not over yet~

BDSM is an acronym derived from the terms bondage and discipline (B&D),

dominance and submission (D&S, D/S, or Ds), sadism and masochism (S&M or SM).

Refering to the wide spectrum of activities and forms of interpersonal relationships. While not always sexual in nature, the activities and relationships within BDSM are eroticized by the participants in some fashion. Many of these practices fall outside of the social normalityís regarding sexuality and human relationships. BDSM includes but is not limited to dominance, submission, discipline, punishment, bondage, sexual role playing, sexual fetishism, sadomasochism, and power exchange, as well as the full spectrum of mainstream personal and sexual interactions. It is an important distinction that BDSM is not a form of sexual abuse, although some BDSM activities appear to be violent or coercive, such activities are conducted with the consent of all partners involved. BDSM relationships and practices are exercised under the philosophy of "safe, sane and consensual" (SSC), or the philosophy of "risk-aware consensual kink" (RACK) since the 1980s. Some prefer the philosophy of RACK ,indicating a preference in style of which individual responsibility of the involved parties is emphasized , with each participant being responsible for his or her own well-being. RACK focuses primarily upon awareness and informed consent, rather than safe practices. Consent being the most important criteria here. The consent and compliance for a sadomasochistic situation can be granted only by people who are capable of judging the potential results, based on experience. In this consent, they must have all Important information in mind and the required mental capacity to judge the scene. The resulting mutual consent and understanding herein is summarized in an agreement of what their limitations and what can take place are. In other words, that everything is safe, sane

and mutually consenting behavior of all whom are involved. It must be possible for the consenting partner to withdraw his or her consent at any given time in the agreement is broken or if the limits are surpassed through the use of a safe word agreed upon in advance. Failure to honor a safe word is considered the most serious misconduct that can take place in BDSM and may change the sexual consent situation into a crime, depending on the relevant law since the bottom has revoked his or her consent to any actions following the use of the safe word. Activities and relationships within a BDSM context are characterized by the participants often taking on complementary, but often unequal roles. Typically, participants who are dominant are known as tops, while those participants receiving the activities, or who are controlled by their partners, are known as bottoms or submissives. Individuals which move between top/dominant roles and bottom/submissive roles weather periodically within a relationship, or from relationship to relationship are known as switches BDSM actions often take place during a specific period of time agreed to by both parties, referred to as "play," "a scene" or "a session." Such scenes often have ritualistic aspects complete with; constructs of behavior, forms of address, codes of conduct, dress codes, and many other aspects of role playing. As such encounters are often at least partly sexual in nature, people outside of BDSM have a tendency to view it as a form of "kinky sex". Often involving one partner voluntarily giving up control in degrees or at times completely. The sub gives control to the dominant in a ritualized interaction known as power exchange. All parties involved usually derive pleasure in this as some of the practices include; inflicting pain, humiliation and being restrained while considered unpleasant under normal circumstances. Sexual intercourse may occur within a session, but is not

essential. Some participants incorporate aspects of BDSM into their everyday

relationship(s) with their partner(s), especially those who practice a dominance and

submission power exchange. For these individuals, BDSM is part of their lifestyle and is

referred to as living "The Lifestyle".

BDSM sessions require a larger spectrum of safety precautions than typical

Vanilla Sex (sexual behavior without BDSM elements) and maintain an accepted set of

rules and safety measures that have emerged within the BDSM community. To ensure this

safety a mutual agreement or pre-play negotiations are commonplace, especially among

partners who are not well aquianted. These negotiations concern the interests and fantasies

of each partner and establish a foundation. Additionally, safewords are arranged for an

immediate stop of any activity if any participant should need it.Upon the use of the safe

word, Quick response time and reliability is imperative for safe BDSM. In case of voice

constraints of the bottom, alternate means of communication are set up as the main

importance is safety. Practical safety aspects are of tremendous importance. It is important

during bondage sessions to understand which parts of the human body have a risk of

damage to nerves and blood vessels by contusion or have a high risk of scar development.

The use of crops, whips or floggers,require the top to have fine motor skills and anatomical

knowledge and make the difference between a satisfying session for the bottom and a

dangerious experience with the result of severe physical harm.There are various BDSM

"toys" involving physical and psychological control techniques thus requiring in depth

knowledge and understanding of details relating to the session such as; anatomy, physics,

and psychology. Essentially important is the ability to identify a sub's psychological

"freakouts" in advance to be able to avoid them. These losses of emotional balance due to

sensory or emotional overload are the most common SM emergency and is of extreme

importance to assess and understand his or her reactions empathetically and continue or

stop accordingly.

There are three main aspects of BDSM play include Bondage/Discipline,

Dominance/ submission and Sadomasichism. Bondage and Discipline is one duality of

BDSM that do not necessarily relate to one another and can appear jointly. The term

"Bondage" describes the practice of restrainment for the result of pleasure. Bondage is

usually a sexual practice and though a very popular variation within the larger field of BDSM,

is sometimes differentiated from the rest of this category. Bondage means tying the

appendages of a partner together or to a solid object by the use of handcuffs or various

other implements. Bondage can be also be achieved by spreading the appendages and

fastening them with chains to a St. Andrews cross or spreader bars. "Discipline" refers to

the use of rules and punishment to control overt behavior of a sub. Punishment can be pain

caused physically (such as caning), psychologically in humiliation (such as a public

flagellation) or loss of freedom physically (chaining the Sub to the foot of a bed). Another

aspect is the structured training of the Sub which occurs Often overlapping with practices of

bondage, though not necessarily.

"Dominance and submission" regards behaviors, customs and rituals relating to

the giving and receiving of dominance of one individual over another in a scene or lifestyle

context and explores the more mental aspect of BDSM. In the case of many relationships

not considering themselves as sadomasochistic and is a part of BDSM if it is practiced

cognizantly. The spectrum of it's characteristics is a wide rage. Iconized with handcuffs and

chains, this practice is a distinct embodiment of immobilization and pain. Mentally

orientated practices include education games, (In which the dominant requires certain forms

of behavior from the sub),Special forms including "roleplay" formulating the foundation and

behavior of a pet. Orchestrated sexual denial or rejection sometimes is exercised on the

partner as an aspect of Dominance and Submission. The most common and established

practice in dominance and submission is slavedom. This can be administrated for the short

sessions among otherwise-emancipated partners, is integrated into the lifestyle often

indefinitely. In these relationships total submission of one partner in the truest sense of the

phrase total power exchange. Compensating elements of the total dominance and



submission are care and devotion complementing one another and creating stable

relationships. The consensual submission of the sub is sometimes demonstrated to others

by symbols indicating the dom's ownership such as wearing a collar, special tattoos,

piercings, a specific hairstyle. On the contrary some relationships maintain everyday life with in the principles and lifestyle of BDSM outside of sexual activities. The term "24/7 relationship" is derived from 24 hours a day, 7 days a week. Another term for such behavior is "D/s", derived from "Dominant/submissive". The dominant partner controls aspects of the submissive's life. Particularly areas of work, family, or friends can be excluded from the D/s relationship and not be placed under control of the dominant partner. Some D/s relationships include all areas of life with a "Total Power Exchange" (TPE). In D/s, and especially in TPE relationships, changes in the balance of power (so-called "Switching") do not take place. TPE relationships probably represent the least common role behavior within the BDSM spectrum. In some practices "slave contracts" are set out in writing to record the formal consent of the parties to the power exchange, stating their common vision of the relationship dynamic. Such documents have not yet been recognized as being legally binding. Contracts that are contrary to public morals are considered illegal, and in such can be constitutionally prohibited. In Europe, such agreements are contrary to Article 3 of the European Convention on Human Rights which grants freedom from "un human or degrading treatment". This right being held to absolution with no exceptions permitted by the Convention. Nevertheless, the existence of such contracts results in banner headlines in yellow press publications and uninformed third parties informed of this information out of context are led to rejecting and condemning the relationships described.

The term "Sadomasochism" is derived from the words "Sadism" and "Masochism".

In the term of consensual sexual activities, sadism and masochism are not strictly accurate terms, there being a difference from the medical and psychological usage of both terms. Sadomasochism refers to the physical aspects of BDSM. Sadism describes pleasure though not always sexual from; inflicting pain, degradation, or humiliation on another person. On the other hand, the masochist enjoys being bound, spanked or suffering within the consensual scenario. Sadomasochism does not imply enjoyment through causing or receiving pain in other situations though it can apply in extreme cases. Discipline usually is incorporated in sadomasochistic activities. Sadomasochism is practiced in isolation rarely, although certain practices BDSM can be performed solo, such as self-bondage and autoerotic asphyxia, but these such practices are dangerous and often result in injury or death if proper precautions and safety measures are not followed. Practitioners often compare the effects induced by the resulting endorphins to to the afterglow of orgasm. The trance-like mental state is also known as "subspace" and is described as very comforting. This experience of Algolagnia is important, but is not the only motivation for BDSM practitioners. Philosopher Edmund Burke defines the sensation of pleasure derived from pain by the word sublime. The regions of the brain responsible for managing sexual stimuli and pain overlap, resulting in the association of pain with pleasure as the neurological reactions are intertwined. This is a minority of the BDSM culture for many do not have the predisposition do not receive any personal gratification. Sessions include the Dom exposes the sub to a duality of sensual impressions, such as pinching, biting, scratching with fingernails, spanking or the use

of various objects such as crops, whips, liquid wax, ice cubes, Wartenberg wheels, erotic

electro-stimulation among other methods. Bondage using implements such as; handcuffs, ropes or chains may be used as well. A pleasurable BDSM experience is strongly dependent upon the Top's competence and experience and the Bottom's physical and mental state at the time of the session. Trust and sexual, mental or emotional arousal help the partners enter a shared mindset Some practitioners compare these sensations with musical compositions for representation, in such impressions are the musical notes of the situation with different sensuous impressions being combined to create a total experience leaving a lasting impression.



Professional services

A professional dominatrix or professional dominant, referred to within the culture as a

"pro-domme", offers services encompassing various spectrums including; bondage, discipline, and dominance in exchange for money. Many dominatrices are not seen as prostitutes, since sexual intercourse between dominatrix and client usually is out of the question. In some cases, the sexual gratification or climax of the client may be permitted by other means. The term "Dominatrix" is little-used within the non-professional BDSM scene. A non-professional dominant woman is referred to as a "Domme" or "Femdom". Dommes titling themselves as "Lady", "Mistress" or "Madame", requiring their submissives to address as such, to emphasize the shift of power. Far more seldom seen are the services of professional female "Slaves". A professional slave books her costumer's dominant behavior within negotiated limits.

Today the BDSM culture exists in most western countries, offering BDSM

practitioners the opportunity to discuss BDSM relevant topics and problems with

like-minded people. This culture is viewed as a subcultures, mainly because BDSM is

often still regarded as "ill", "bizarre" or "perverse" In the public eye and the media resulting in people hiding their lifestyle from society since they fear the incomprehension and of societal backlash. It is known in the BDSM culture that there are practitioners living on all continents, but there is no documented evidence for many countries except their presence in online BDSM communities and dating sites. This scene appears particularly on the Internet, in publications, and in meetings such as SM parties, gatherings called munches, and erotic fairs. The annual Folsom Street Fair is the world's largest BDSM event. There are also conventions like Living in Leather, TESfest, Black Rose and Shibaricon . North American cities that have large BDSM communities include New York City, Seattle, Los Angeles, Boston, Chicago, Houston, Philadelphia, San Francisco, San Diego, Dallas, Minneapolis, Toronto, Winnipeg, and Vancouver. European cities with large BDSM communities include London, Paris, Berlin, Amsterdam, Munich, Cologne, Hamburg and Rome.

The BDSM culture and practices remains intertwined with prejudices, cliches and stereotypes. Misunderstandings arise from general lack of knowledge concerning sexuality and sexual practices couples with misconceptions the difference of one's personal life and public persona differing. Another misunderstanding is that members of BDSM communities want only to be hurt or to inflict physical, psychological and mental pain, diminishing the emotional and spiritual relationships that develop. Another misconception is of women being the dominant party in BDSM relationships. The idea of BDSM is reduced to crude corporal punishment, neglecting the broad spectrum of behaviors within the culture. Along with the whip-swinging dominatrix, the sadomasochist in full leather regalia creates another cliche. While overlaps in fetishisms can exist, there is no connection between BDSM and fetishes. The frequent

occurrence of such clothing is attributed to its function as a quasi-formalized dress code. Since the term BDSM covers multiple aspects and these occurring with varying emphasis, the arising spectrum of individual interests and personalities is extremely diverse. Due to the lack of information in the populous and the reluctance of many to offer information on matters of an extremely personal nature, leads to situations in which actions and statements of individual BDSM practitioners are accredited to the community at large to be mischaracterized .In the western, industrialized countries and Japan, since the 1980s sadomasochists have formed information exchange and support groups to counter discriminatory images, happening independently in the United States and in several European countries. Using tools such as the web, international cooperation has developed. Some credit publicized events like Operation

Spanner and the International leather contests with fostering international cooperation.

Some compiled under the term BDSM reach a point where they decide to come out of the closet. While GLBT people increasingly are coming out publicly, sadomasochists still keep themselves in comparison comparatively closeted. Public knowledge of one's BDSM lifestyle often has devastating vocational and social effects for sadomasochists. The reason for this is a mixture of a lack of public educational advertising, media coverage and criticism from feminists. Feminist activists called for rigid laws in Switzerland threatening the legal status of sadomasochism. Within feminist circles two basic positions discussion include: a sadophobe faction and a sex-positive on the other both of them can be traced back to the 1970s.Though there is no scientific evidence, critics of BDSM state that it leads to domestic violence. Feminists criticize BDSM for eroticizing power and violence, and for reinforcing misogyny, stating that women who choose to engage in BDSM are choosing unhealthy lifestyles. Sex-positive feminists argue that consensual BDSM enjoyed by some women validate the sexual inclinations of these women and go on to say ì Feminists should not attack other women's sexual desires as being "anti-feminist" with there being no connection between consensual activities and sex crimes.î

Operation Spanner in the UK proves that BDSM practitioners run the risk of being

stigmatized as criminals. In 2003, the media coverage of Jack McGeorge showed that

simply participating and working in BDSM support groups risks one's job, even in

countries where no law restricts it. There is a clear a clear difference to the situation of

homosexuals. The psychological strain in individual cases is normally neither articulated nor acknowledged in public. Nevertheless, this often leads to difficult psychological situations creating large amount of emotional stress.

BDSM parties are events in which BDSM practitioners meet in order to communicate, share experiences and to "play" in erotic atmospheres. The parties show similarities to those in the Dark Culture, based on a strictly enforced dress code; often frivolous clothing consisting of latex, leather or lacquer (vinyl, PVC), latex, lycra or other such substances that emphasize the body's shape primarily and secondarily the sexual characteristic. Requirements for such dress codes differ, while some events have none, others create more to create an atmosphere and to prevent voyeurs from taking part. At these parties, BDSM can be publicly performed on a stage, or more privately in separate "dungeons". Sexual intercourse is not the center of the activities. A reason for the fast spread of this event is the wide range of "playing equipment", which in most apartments or houses is unavailable. Slings, St. Andrews crosses (or similar restraining constructs), spanking benches, and punishing supports or cages are often made available. The problem of noise disturbance is lessened at these events, while in the home many BDSM activities can be limited by this factor. In addition, such parties offer both exhibitionists and voyeurs a indulgence without social repercussion. To ensure the maximum safety and comfort for the participants standards of behavior have evolved including: aspects of courtesy, privacy, respect and safe words among others. BDSM parties are taking place in most of the larger cities in the western world.

The historical origins of BDSM are obscure. During the 9th century BC, ritual flagellations were performed in Artemis Orthia, the most important religious area of ancient Sparta, where the Cult of Orthia, a preolympic religion, was practiced. Here ritual flagellation called diamastigosis took place on a regular basis. One of the oldest graphical proofs of sadomasochistic activities is found in an Etruscan burial site in Tarquinia. Inside the Tomb a

della Fustigazione (Flogging grave), in the latter 6th century b.c., two men are portrayed

flagellating a woman with a cane and a hand during an erotic situation. Another

reference related to flagellation is to be found in the 6th book of the Satires of the ancient

Roman Poet Juvenal (1st - 2nd century ad). The Satyricon of Petronius where a delinquent is whipped for sexual arousal. Anecdotal narratives related to humans who have had themselves voluntary bound, flagellated or whipped as a substitute for sex or as part of foreplay reach back to the 3rd and 4th century. The Kama Sutra describes four different kinds of hitting during lovemaking, the allowed regions to target and different kinds of joyful "cries of pain" practiced by bottoms. The collection of historic texts related to sensuous experiences explicitly emphasizes that impact play, biting and pinching during sexual activities should only be performed consensually since some women do not consider such behavior to be joyful. From this perspective the Kama Sutra can be considered as one of the first written resources dealing with sadomasochistic activities and safety rules. Further texts with sadomasochistic connotation appear worldwide during the following centuries on a regular basis. There are anecdotal reports of people willingly being bound or whipped, as a prelude to or substitute for sex, during the fourteenth century. The medieval phenomenon of courtly love in all of its slavish devotion and ambivalence has been suggested by some writers to be a precursor of BDSM.

Some sources claim that BDSM as a distinct form of sexual behavior originated at the beginning of the eighteenth century when Western civilization began medically and legally categorizing sexual behavior There are reports of brothels specializing in flagellation as early as 1769, and John Cleland's novel Fanny Hill, published in 1749, mentions a flagellation scene. Other sources give a broader definition, citing BDSM-like behavior in earlier times and other cultures, such as the medieval flagellates and the physical ordeal rituals of some Native American societies. Although the names of the Marquis de Sade and Leopold von Sacher-Masoch are attached to the terms sadism and masochism respectively, Sade's way of life does not meet modern BDSM standards of informed consent. BDSM ideas and imagery have existed on the fringes of Western culture throughout the twentieth century. Robert Bienvenu attributes the origins of modern BDSM to three sources, which he names as "European Fetish" (from

1928), "American Fetish" (from 1934), and "Gay Leather" (from 1950). Another source

are the sexual games played in brothels, which go back into the nineteenth century if not

earlier. Irving Klaw, during the 1950s and 1960s, produced some of the first commercial film

and photography with a BDSM theme (most notably with Bettie Page) and published

comics by the now-iconic bondage artists John Willie and Eric Stanton. Stanton's model Bettie Page became at the same time one of the first successful models in the area of fetish photography and one of the most famous pin-up girls of American mainstream culture. Italian author and designer Guido Crepax was deeply influenced by him, coining the style and development of European adult comics in the second half of the 20th century. The artists Helmut Newton and Robert Mapplethorpe are the most prominent examples of the increasing use of BDSM-related motives in modern photography and the public discussions still resulting from this.

The terms "Sadism" and "Masochism" are derived from the names of the Marquis de Sade and Leopold von Sacher-Masoch, based on the content of the authors' works. In 1843 the

Hungarian physician Heinrich Kaan published Psychopathia sexualis ("Psychopathy of

Sex"), a writing in which he converts the sin conceptions of Christianity into medical

diagnoses. With his work the originally theological terms "perversion", "aberration" and

"deviation" became part of the scientific terminology for the first time. The German

psychiatrist Richard von Krafft Ebing introduced the terms "Sadism" and "Masochism" into

the medical terminology in his work Neue Forschungen auf dem Gebiet der Psychopathia

sexualis ("New research in the area of Psychopathy of Sex") in 1890.In 1905 Sigmund Freud described "Sadism" and "Masochism" in his Drei Abhandlungen zur Sexualtheorie ("Three papers on Sexualtheory") as diseases developing from an incorrect development of the child psyche and laid the groundwork for the scientific perspective on the subject in the following decades. This lead to the first time use of the compound term Sado-Masochism (German "Sado-Masochismus")) by the Viennese Psychoanalytic Isidor Isaak Sadger in its work Uber den sado-masochistischen Komplex ("Regarding the sadomasochistic complex") in 1913.

In the past BDSM activists turned repeatedly against these conceptual models, originally

deriving from singular historical figures and implying a clear pathological connotation. They

argued that there is no common sense in attributing a phenomenon as complex as BDSM

to two individual humans, as well one might speak of "Leonardism" instead of Homosexuality. The BDSM scene tried to distinguish themselves with the expression "B&D" for bondage and discipline from the sometimes pejorative connotations of the term "S&M". The abbreviation BDSM itself was probably coined in the early 1990s in the subculture connected with the Usenet newsgroup sex. bondage. The earliest posting with the term which is now preserved in Google Groups dates from June 1991. Later the dominance and submission dimension was integrated into the connotation of BDSM, creating the multilevel acronym common today.

It is entirely dependent on the legal situation in individual countries whether the practice of BDSM has any criminal relevance or legal consequences. Criminalization of consensually

implemented BDSM practices is not with explicit reference to BDSM, but results from fact that such behavior as spanking or cuffing someone could be considered a breach of personal rights, which in principle constitutes a criminal offense. In Germany, The Netherlands, Japan and Scandinavia, such behavior is legal in principle. In Austria the legal status is not clear, while in Switzerland some BDSM practices can be considered criminal. Spectacular incidents like the US-American scandal of People v. Jovanovic and the British Operation Spanner demonstrate the degree to which difficult grey areas can pose a problem for the individuals and authorities involved.

Germany

The practice of BDSM is not penalized in Germany if it is conducted with the mutual consent of the partners involved.

The following sections of the criminal code may be relevant in certain instances for BDSM

practices:

* Sexual Assault (177)

* Sexual Abuse of persons unable to resist (179)

* Insult and insult by deed (185)

* Battery (223)

* Aggravated battery (224)

* False imprisonment (239)

* Coercion (240)

In order to fulfill the charge of coercion, the use of violence or the threat of a "severe

mistreatment" must involve an endangerment to life and limb. In cases where the continued

application of the treatment could be ended through the use of a safeword, neither coercion

nor sexual coercion may be charged. In the case of charges of sexual abuse of people

incapable of resistance, similar principles apply. In this case, taking advantage of a

person's inability to resist in order to perform sexual acts on that person is considered

punishable. The potential use of the safeword is considered to be sufficient possibility for

resistance, since this would lead to the cessation of the act, and so a true inability to resist

is not considered to be in effect. The charge of insult (slander) can only be prosecuted if the

defamed person chooses to press charges, according to 194. False imprisonment can be

charged if the victim--when applying an objective view--can be considered to be impaired in

his or her rights of free movement.

According to 228 of the German criminal code, a person inflicting a bodily injury on another

person with that person's permission violates the law only in cases in which the deed can be

considered to have violated good morals in spite of permission having been given. On 26

May 2004, the Criminal Panel #2 of the Bundesgerichtshof (German Federal Court) ruled

that sado-masochistically motivated physical injuries are not per se indecent and thus

subject to 228. Still, this ruling makes the question of indecency dependent on the

degree to which the bodily injury might be likely to impair the health of the receiving party.

According to the BGH, the line of indecency is definitively crossed when "under an

objectively prescient consideration of all relevant circumstances the party granting consent

could be brought into concrete danger of death by the act of bodily injury." In its ruling, the

court overturned a verdict by the Provincial Court of Kassel, according to which a man who

had choked his partner and thereby involuntarily strangled her, had been sentenced to

probation for negligent manslaughter. The court had rejected a conviction on charges of

bodily injury leading to death on the grounds that the victim had, in its opinion, consented to

the act. Following cases in which sado-masochistic practices had been repeatedly used as

pressure tactics against former partners in custody cases, the Appeals Court of Hamm

ruled in February of 2006 that sexual inclinations toward sado-masochism are no indication

of a lack of capabilities for successful child raising.

United Kingdom

British law does not recognize the possibility of consenting to bodily injury. Such acts are

illegal, even between consenting adults, and these laws are enforced. This leads to the

situation that, while Great Britain and especially London are world centers of the

closely-related fetish scene, there are only very private events for the BDSM scene which

are in no way comparable to the German "Play party" scene.

Following Operation Spanner the European Court of Human Rights ruled in January 1999 in

Laskey, Jaggard and Brown v. United Kingdom that no violation of Article 8 occurred

because the amount of physical or psychological harm that the law allows between any two

people, even consenting adults, is to be determined by the State the individuals live in, as it

is the State's responsibility to balance the concerns of public health and well-being with the

amount of control a State should be allowed to exercise over its citizens. In the Criminal

Justice and Immigration Bill 2007, the British Government cited the Spanner case as

justification for criminalizing images of consensual acts, as part of its proposed

criminalization of possession of "extreme pornography".

Italy

For Italian law, BDSM is right on the border between crime and legality, and everything lies

in the interpretation of the Code by the judge. This concept is that anyone willingly causing

"injury" to another person is to be punished. In this context, though, "injury" is legally defined

as "anything causing a condition of illness", and "illness" is ill-defined itself in two different

legal ways. The first is "any anatomical or functional alteration of the organism" (thus

technically including little scratches and bruises too); The second is "a significant worsening

of a previous condition relevant to organic and relational processes, requiring any kind of

therapy". This makes somewhat risky to play with someone, as later the "victim" might call

for foul play using any sort of little mark as evidence against the partner. Also, any injury

requiring over 20 days of medical care must be denounced by the professional medic who

discovers it, leading to automatic indictment of the person who caused it. BDSM play

between nonconsenting adults or minors or in public is of course punished according to

"normal" laws.

Austrian

90 of the criminal code declares bodily injury ( 83, 84) or the endangerment of physical

security (89) to not be subject to penalty in cases in which the "victim" has consented and

the injury or endangerment does not offend moral sensibilities. Case law from the Austrian

Supreme Court has consistently shown that bodily injury is only offensive to moral

sensibilities (and thus punishable) when a "serious injury" (meaning a damage to health or

an employment disability lasting more than 24 days) or the "death" of the "victim" results. A

light injury is considered generally permissible when the "victim" has consented to it. In

cases of threats to bodily well-being, the standard depends on the probability that an injury

will actually occur. If serious injury or even death would be a likely result of a threat being

carried out, then even the threat itself is considered punishable.[citation needed]

Switzerland

The age of consent in Switzerland is 16 years, which also applies for BDSM play. Children

(i.e. those under 16) are not subject to punishment for BDSM play as long as the age

difference between them is less than three years. Certain practices, however, require

granting consent to light injuries and thus are only allowed for those over 18. Since Articles

135 and 197 of the Swiss Criminal Code were tightened, on 1 April 2002, ownership of

"objects or demonstrations [...] which depict sexual acts with violent content" is punishable.

This law amounts to a general criminalization of sado-masochists, since nearly every

sado-masochist will have some kind of media which fulfill these criteria. Critics also object

to the wording of the law, which puts sado-masochists in the same category as pedophiles

and pederasts.



References:

1)"BDSM Terms". A Slave's Heart. Retrieved on 2008-01-27.



2) Switch, Gary. "Origin Of RACK; RACK vs. SSC". Leather Roses. Retrieved on 2008-01-27.



3. Christina Abernathy: Miss Abernathy's Concise Slave Training Manual, Greenery Press (CA), 1998, ISBN 0963976397



4. Bill Henkin, Sybil Holiday: Consensual Sadomasochism : How to Talk About It and How to Do It Safely, Page 71. Daedalus Publishing Company, 1996, ISBN 1881943127



5. Hazelwood, Robert (1983). Autoerotic Fatalities. Lexington Books. ISBN 0669047163.



6. cp: Marquis de Sade: The 120 Days of Sodom, Pbl. ReadHowYouWant, (December 1, 2006), ISBN 1425034489, Pages 407-409 "'You'll have no further use for these,' he muttered, casting each article into a large grate. 'No further need for this mantelet, this dress, these stockings, this bodice, no,' said he when all had been consumed, 'all you'll need now is a coffin.'"



7. Robert Bienvenu: Doctoral Dissertation - The Development of Sadomasochism as a Cultural Style in the Twentieth-Century United States

8. BDSM and Feminism: An Insider's View by Tammy Jo Eckhart



9.Gayle Rubin: Thinking Sex: Notes for a Radical Theory of the Politics of Sexuality. In Carole S. Vance (Ed.), Pleasure and Danger: exploring female sexuality, pp. 267ñ319. Routledge & Kegan Paul, Boston 1984. ISBN 0-04-440867-6



10. Burke, E:"Pain and Pleasure", 'Harvard Classics',1909-1914

Almost everyone has heard the name, Edgar Allen Poe, A well known American writer and poet,but few people know more then a little about him and will tell you that he was crazy. They will say that he was insane. While this cannot be disputed, it is only true about the later parts of his life. His works that he had done earlier on were far from the twisted tales that he is now famous for. At some time during his life his outlook changed drastically. Something happened to him that caused this change. It is not well known to most people that Poe had done "normal" works early in life. It is even less well known what happened. I wanted to know what caused his change in outlook and opinion. This man led a short and troubled life. A good quote that summarizes Poe's life very well can be found in the Fifth Edition of American Poetry and Prose. In it Killis Campbell refers to Poe as "[t]he saddest and the strangest figure in American literary history." He goes on to say, "Few writers have lived a life so full of struggle and disappointment, and none have lived and died more completely out of sympathy with their times" (Prose 346).



Poe was born On January 19th in 1809 and Died on October the 7th in 1849 in Baltimore. His role in the transformation of the short story genre from anecdote to art. He virtually creates the detective story and perfected the psychological thriller aspect of writing in his tim period.In his short life he produced some of the most influential literary criticism of his time and important theoretical statements on poetry and the short story as a whole and has influenced the entire world of literature.



Early Life and Work



Poe's parents, David Poe Jr. and Elizabeth Arnold Hopkins, were touring actors; both died before he was 3 years old, and he was taken into the home of John Allan, a prosperous merchant in Richmond, Va., and baptized Edgar Allan Poe. His childhood was uneventful, although he studied (1815-20) for 5 years in England. In 1826 he entered the University of Virginia but stayed for only a year. Although a good student, he ran up large gambling debts that Allan refused to pay. Allan prevented his return to the university and broke off Poe's engagement to Sarah Elmira Royster, his Richmond sweetheart. Lacking any means of support, Poe enlisted in the army. He had, however, already written and printed (at his own expense) his first book,Tamerlane and Other Poems (1827), verses written in the manner of Byron.



Temporarily reconciled, Allan secured Poe's release from the army and his appointment to West Point but refused to provide financial support. After 6 months Poe apparently contrived to be dismissed from West Point for disobedience of orders. His fellow cadets, however, contributed the funds for the publication of Poems by Edgar A. Poe ... Second Edition (1831), actually a third edition -- after Tamerlane and Al Aaraaf, Tamerlane, and Minor Poems (1829). This volume contained the famous To Helen and Israfel, poems that show the restraint and the calculated musical effects of language that were to characterize his poetry.



Editorial Career



Poe next took up residence in Baltimore with his widowed aunt, Maria Clemm, and her daughter, Virginia, and turned to fiction as a way to support himself. In 1832 the Philadelphia Saturday Courier published five of his stories -- all comic or satiric -- and in 1833, MS. Found in a Bottle won a $50 prize given by the Baltimore Saturday Visitor. Poe, his aunt, and Virginia moved to Richmond in 1835, and he became editor of the Southern Literary Messenger and married Virginia, who was not yet 14 years old.



Poe published fiction, notably his most horrifying tale, Berenice in the Messenger, but most of his contributions were serious, analytical, and critical reviews that earned him respect as a critic. He praised the young Dickens and a few other contemporaries but devoted most of his attention to devastating reviews of popular contemporary authors. His contributions undoubtedly increased the magazine's circulation, but they offended its owner, who also took exception to Poe's drinking. The January 1837 issue of the Messenger announced Poe's withdrawal as editor but also included the first installment of his long prose tale, The Narrative of Arthur Gordon Pym, five of his reviews, and two of his poems. This was to be the paradoxical pattern for Poe's career: success as an artist and editor but failure to satisfy his employers and to secure a livelihood.



First in New York City (1837), then in Philadelphia (1838-44), and again in New York (1844-49), Poe sought to establish himself as a force in literary journalism, but with only moderate success. He did succeed, however, in formulating influential literary theories and in demonstrating mastery of the forms he favored -- highly musical poems and short prose narratives. Both forms, he argued, should aim at "a certain unique or single effect." His theory of short fiction is best exemplified in Ligeia (1838), the tale Poe considered his finest, and The Fall Of The House Of Usher (1839), which was to become one of his most famous stories.?The Murders in the Rue Morgue (1841) is sometimes considered the first detective story. Exemplary among his musical, mellifluous verses are The Raven (1845) and The Bells (1849).



Virginia's death in January 1847 was a heavy blow, but Poe continued to write and lecture. In the summer of 1849 he revisited Richmond, lectured, and was accepted anew by the fiancee he had lost in 1826. After his return north he was found unconscious on a Baltimore street. In a brief obituary the Baltimore Clipper reported that Poe had died of "congestion of the brain."



Robert Regan



An almost complete list of his work and the links donot work, if you seek a copy with working links message me and I shall e-mail you a copy..



Poetry



Al Aaraaf (1829) ,Alone (1830), An Enigma (1848), Annabel Lee (1849)



The Bells (1849) , Bridal Ballad (1837),The City In The Sea (1831)



The Coliseum (1833) ,The Conqueror Worm (1843),A Dream (1827)



A Dream Within A Dream (1827),Dreamland (1844), Dreams (1827),



Eldorado (1849),Elizabeth (1850 ,Eulalie (1845), Evening Star (1827)



Fairy-Land (1829),For Annie (1849) ,The Happiest Day, The Happiest Hour (1827) -,The Haunted Palace (1839) -,Hymn (1835) -,Israfel (1831) -



The Lake. To -- (1827) -,Lenore (1831) -,The Raven (1845) -,Romance (1829) -



Serenade (1850) - ,The Sleeper (1831) - ,Song (1827) - ,Sonnet- To Science (1829) - Sonnet- To Zante (1837) - Spirits Of The Dead (1827) - Stanzas (1827) - Tamerlane (1827) - To -- (1830) - To -- -- (1829) - To F-- (1835) -



To F--S S. O--D (1835) - To Helen (1831) - To Helen (1848) - To M-- (1830) -



To M.L.S. (1847) - To My Mother (1849) - To One In Paradise (1834) -



To The River -- (1829) - Ulalume (1847) A Valentine (1846) - The Valley Of Unrest (1831) -



Articles



Criticism (1850) -



The Daguerreotype (1840) -



Marginalia (1844-49) -



Long Tales



The Gold-Bug (1843) -



Hans Phaall (1850) -



The Murders In The Rue Morgue (1841) -



The Mystery Of Marie Roget - A Sequel To "The Murder In The Rue Morgue" (1850) - 1



The Narrative Of Arthur Gordon Pym Of Nantucket (1850) -



Short-Stories



The Angel Of The Odd- An Extravaganza (1850) -



The Assignation (1834) -



The Balloon-Hoax (1850) -



Berenice (1835) -



The Black Cat (1843) -



Bon-Bon (1850) -



The Business Man (1850) -



The Cask Of Amontillado (1846) -



The Colloquy Of Monos And Una (1850) -



The Conversation Of Eiros And Charmion (1850) -



A Descent Into The Maelstrom (1841) -



The Devil In The Belfry (1850) -



Diddling - Considered As One Of The Exact Sciences (1850) -



The Domain Of Arnheim (1850) -



The Duc De l'Omlette (1850) -



Eleonora (1850) -



The Facts In The Case Of M. Valdemar (1845) -



The Fall Of The House Of Usher (1839)



Four Beasts In One- The Homo-Cameleopard (1850) -



Hop-Frog Or The Eight Chained Ourang-Outangs (1850) -



How To Write A Blackwood Article (1850) -



The Imp Of The Perverse (1850) -



The Island Of The Fay (1850) -



King Pest - A Tale Containing An Allegory (1835) -



Landor's Cottage - A Pendant To "The Domain Of Arnheim" (1850) -



The Landscape Garden (1850) -



Ligeia (1838) -



Lionizing (1850) -



Literary Life Of Thingum Bob, Esq. - Late Editor Of The Goosetherumfoodle - By Himself (1850) -



Loss Of Breath - A Tale Neither In Nor Out Of "Blackwood" (1850) -



The Man Of The Crowd (1850) -



The Man That Was Used Up - A Tale Of The Late Bugaboo And Kickapoo Campaign (1850) -



The Masque Of The Red Death (1842) -



Mellonta Tauta (1850) -



Mesmeric Revelation (1850) -



Metzengerstein (1850) -



Morella (1850) -



Morning On The Wissahiccon (1850) -



Ms. Found In A Bottle (1833) -



Mystification (1850) -



Never Bet The Devil Your Head - A Tale With A Moral (1850) -



The Oblong Box (1850) -



The Oval Portrait (1850)



The Pit And The Pendulum (1842) -



The Power Of Words (1850) -



A Predicament (1838) -



The Premature Burial (1850) -



The Purloined Letter (1845) -



Scenes From Politian (1835) -



Shadow- A Parable (1850) -



Silence - A Fable (1837) -



Some Words With A Mummy (1850) -



The Spectacles (1850) -



The Sphinx (1850) -



The System Of Dr. Tarr And Prof. Fether (1850) -



Tale Of Jerusalem (1850)



A Tale Of The Ragged Mountains (1850)



The Tell-Tale Heart (1843)



"Thou Art The Man" (1850)



The Thousand-And-Second Tale Of Scheherazade (1850)



Three Sundays In A Week (1850)



Von Kempelen And His Discovery (1850)



Why The Little Frenchman Wears His Hand In A Sling (1850)



William Wilson (1839)



X-Ing A Paragrab (1850)



Detective



The Murders In The Rue Morgue (1841)



The Mystery Of Marie Roget - A Sequel To "The Murder In The Rue Morgue" (1850)



The Purloined Letter (1845)



Horror Stories



Berenice (1835), The Cask Of Amontillado (1846), The Fall Of The House Of Usher (1839), The Masque Of The Red Death (1842), Morella (1850)



The Oblong Box (1850), The Oval Portrait (1850), The Pit And The Pendulum (1842), The Premature Burial (1850), Von Kempelen And His Discovery (1850)

Channelling spirit guides and animals











Channelling is a skill that can be developed by anyone with the desire and determination to reach upwards and grow spiritually.



It does not take years of special training but does require the ability to quieten one's thoughts and the ability to trust and surrender. Channelling is for those people who wish to add to, and develop, the wisdom of their higher selves. It is not a 'quick fix' method of solving all of your daily and emotional problems overnight. Miracles do happen, but a guide will 'guide' you in finding your own solutions through helping you to see the variety of options you have in your decision making processes.



'Your guide is a friend that encourages and supports you'



Channelling is not to be confused with spiritualism. It is not the intention when channelling to contact 'the dead' or to seek their assistance and guidance. Those in the astral plane, generally have the same fears, opinions and characteristics of souls in body here on Earth. They often lack the higher and broader perspective that a high level guide will have.







Keynote: Reclaiming One's True Power



Cycle of Power: Dark of the Moon -



New Moon - Winter



CHANT



Leopard gliding, through shadows sliding,



Intent on its plans in the dark of night.



Like the leopard I go with the energy flow



On the pathway to Otherworld light.



I journey for growth, for creating true worth,



For the learning of wisdom and might.



With wisdom I'll burn, while I confidently turn



All darkness about me to conquering light.







Everyone has guides, whether they know it or not, and those who consciously communicate with their guides have an enormous wealth of resources to tap into.



Those of us that DO - see/sense Spirit Guides differently. I believe that we all come from one Whole, a life-force that encompasses everything in existence. How it came to exist or what it's complete purpose is I don't pretend to fully understand. What I do know is that IT IS THERE/HERE and it does work in, with and around us to create our realities and to protect and learn about ourselves.



I also believe that within this life-force exists different dimensions of reality, different vibrational dimensions which we can reach through raising our vibrations through meditation, hypnosis, ritual, and other energy raising actions such as drumming, chanting, dancing... etc.







It is my belief there is no limit to how many dimensions there are, and that the more enlightened we become the easier it is to access and move through these dimensions.



Spirit guides, among many other beings, reside in such dimensions and come to us from this world of spirit to help us in our evolution. Spirit guides generally don't have a physical form; therefore they tend to reside on higher vibrational planes (dimensions) because they are not hindered by the physical lower-vibration body. They work from these planes (the world of spirit) and move into our reality (3rd dimension) occasionally to offer guidance, assistance and insight. We can reach them through the above mentioned methods such as meditation, hypnosis and by "tapping in" to our life-force and raising our vibrations that way.



Spirit Guides will stay with us even if we choose to ignore them, and they will continue to love and honour us throughout our life. These guides are here to help us with our Lesson or Lessons, and it is often true that their own Lessons may run in tandem with ours.



They can be teachers or protectors as well as helping to direct our paths and to release old past life karma.



One of the most popular misconceptions is that the spirits serve us, personally, rather than theWhole. This is not quite so. The spirits do serve us, and we serve them as well, in partnership. The partnership is mutual; there is no seniority (or ascendancy), nor is there an aspect of subjugation or obligation. While it is true that there are many people who understand that Earth society is based on Free Will, it is also true that very few people have applied this concept to the spirit world. Spirits operate within the parameters of Free Will, and they, too, have the right to claim fair treatment, love, and respect; rights that humans in our society have come to expect or learned to take for granted.



Spirit guides can be many things and have usually lived in a physical body, on a physical plane like Earth, and have usually had some connection to us from a past life of ours. They can be souls of people who we knew in past lives and to whom we have a karmic link. They could also be ancestors of our present life or perhaps souls who have decided to stay in the spiritual realms for a while and not reincarnate to the physical plane and therefore volunteered with our approval to be a guide for us. We chose each other because we knew they would help us "get the job done", and because we knew we could trust them as fully and completely as they willingly trust in us.



They are essentially, like us, energy-vibration which manifests in whatever form they choose...or which is acceptable to us. However, they do retain an identity because they are also souls, and have usually led lives in the physical plane also, just like we are doing now. They have their own personalities, their own goals, their own perspective and their own styles of communication.



Spirit guides will usually approach us in a form that is most comfortable and acceptable to us. For most people this is probably in the human form, though some of us might choose to see an animal, a crystal, colours, shapes or stars etc.



I believe we have as many as are assigned to us. I believe we have one guide (Master Guide) who joins with us at birth, and stays by our side right through our lives until we pass on. This isn't to say that this guide is our only guide.



I also accept that at different times in our lives, depending on the situation and lesson(s) we have to learn, we have new guides join us to provide guidance and insight into the situation. We can either choose to ignore this or use it.



If there is a change in life direction or emphasis, the master guide will step back and these other guides will come forward. These guides can come in unexpected forms, such as a stranger coming out of nowhere and giving us a helping hand. These guides can stay with us for a long period of time, or a very brief period... depending on what the lesson(s) is, and whether or not we're learning it.



There is always a guide of ours nearby... whether it's our spirit guide, animal guide or angel, someone will always hear what we say/think. So in effect we can talk to them any time we choose. Just don't always expect an answer straight away.



There are many ways of meeting your guides. Most children know their guides from birth, and can easily open up the channels to talking to them (remember those imaginary play friends? Were they really imaginary?), but as we grow older we get negative messages from our parents and other adults around us, "time to stop playing with imaginary friends Darling" "Don`t be silly" "No they don't really exist." "That's nice dear, but shouldn't you be playing with some REAL friends?" and messages like this, so children learn to break their connection to their guides and forget about these wonderful beings.



I believe that these unseen, imaginary friends are the child`s guides ñ frequently the master guide amongst them assuming an identity with which the child can communicate as he or she develops.







For those people that work to connect with their guides or naturally do so - often hear their guides speak, others get distant visual images, and yet others just get a sense of what their guide is trying to communicate, the important thing is to begin to develop trust that will allow us to be aware of the communications that we are being given. Each person`s experience will be different.



Saying that, some people do have difficulty connecting with their Spirit Guides and have trouble visualising them possibly because they are a sentient person and have trouble "seeing" things that are not in the 3rd dimension. However, they can usually ìsenseî.



They may get flashing images, but `sense` more. So, don't be disappointed if you can't see, or sense, or hear perfectly in meditation or through some of the above methods. Not everyone is that gifted.



We must trust that whatever messages we get, however we get them, are right... and what we need to know just at that point in time and learn to trust ourselves. My personal advice is to go with the technique that is the simplest and most comfortable, easy and relaxing for you.



Guides may also approach us in dreams or daydreams, imparting messages and giving guidance from there, where we are in a more open state and less critical in receiving these messages. A guide can arrive as a feeling, a smell, a light, a sound, or even just a `knowing` that it is present.







Spirit Guides are not the same as Angels. They are of the same "energy", being that of a higher vibrational force, but I don't agree they function in the same manner. Yes, we do have an angel who also stays with us throughout our lives too, but this is not our spirit guide. Angels rarely incarnate on the physical plane, preferring to do their work from the angelic realms (higher energy realms).



Spirit guides, though they can take on any form they choose, usually take a "gender". i.e. they appear as male or female; this is based mainly on the person/being they are presenting to us. Angels on the other hand are without gender. They may appear to us as more masculine or feminine if they appear to us, but they are in essence genderless, androgynous... it's their energy, which supplies them their more masculine or feminine attributes.



Angels function on a higher vibration than spirit guides, and in a higher dimension than spirit guides.



An encounter with an angel in it's full glory could very well scare someone more than assist or sustain them.



Angels are such beautiful beings with such love that their energy itself can bring too much truth to the person and as humans we are capricious creatures. They are the essence of purity. Too much truth can be scary or even terrifying, that is why angels will usually take on a form of lower stature when we encounter them, someone on our level so we can interact with them without the head-on, possibly overwhelming experience of an angel.



They are excellent conveyors of universal love, they are not always equipped to deal with earthy problems.



Spirit guides on the other hand have a lower energy and aren't nearly as intimidating in their full form.



To put it simply - Angels are of the stars and guides are of the earth.







Animal totems, animal guides or Power Animals can be a little of both. Spirit guides can and do take the form of animals and may always appear to us as an animal but I also believe that animal totems in the strict sense are different. They are the essence of the animal with it's message which appears in our life through various means such as divination, dreams, physical appearance of the animal etc when we need to receive this message, similar to spirit guides who come in and out of our life. By `sharing` with one particular totem we gain access to its qualities.



In the past animal totems functioned as spirit guides for those in native cultures, and they often appear in meditations and past life regressions as guides for those who have had past lives in native cultures. However, anyone from any culture can benefit from accessing his or her totem animal.



According to some Native American beliefs, we have two animal spirits who walk with us, one on our left and one on our right. These animals appear to us in dreams and visions to guide and protect us along the path of life.



We also have a guide within us, which envelops and surrounds our very being. It is through these guides we derive our personal strengths, and it is with this animal's Medicine that we can shape our path in life.



I personally believe that we have several animal totems we learn about as we progress through life... these animals and their essence protect different aspects of ourselves and guide us in that area. In contrast, the spirit guides tend to look after our whole wellbeing.







"If you talk to the animals



They will talk with you



and you will know each other



If you do not talk to them,



you will not know them,



And what you do not know



you will fear



What one fears one destroys."



-- Chief Dan George







It is true that some people view guides not as spiritual entities with consciousness outside of ourselves, but as part of ourselves. These people view and feel that guides are our `higher self` personified that hasn`t yet been `owned` or integrated into our personalities. In the world of `Spirit`, this could well be part of the picture, part of our Divinity or WHOLE but the picture is `huge` and it hasn`t been completed yet.







In conclusion, it is largely due to ego that people have not really been able or willing to perceive or interact with their Spirit Guides, as the ego is a barrier against recognising the Whole, and to understanding one's own place within the Whole. Ego, in this context, is the belief-system which says that Humanity is the most important aspect of Life, and that I, as the individual, am greater than the Whole. Many people are sadly not even consciously aware of their own egoistic outlook; yet they reflect this philosophy in their isolation, sadness, scepticism and general imbalance through life.







We have several different types of guides depending on the culture you come from.



Metaphysically speaking there are 4 basic categories or types of guides:







The Relative Guide.



This is usually a person who knew you in this lifetime. They are the relative who



helps you through day to day situations. They are the soul who greets you at the door when



your time comes from `transition` from life to death.



The Spirit Guide.



This is usually a person you knew in a past life. Or it might be a Power Animal. Someone who



is on the same spiritual level as yourself. This soul helps you with your higher purpose or



mission in this embodiment. The karmic issues, the spiritual lessons, the gifts and talents



you brought from the past into this life and so on. Their main purpose is to help you



evolve your soul during this incarnation and to learn and grow.



The Angels.



Everyone has a Guardian Angel watching over them, protecting them and providing



a connection to the higher Divine Force. Angels are rarely incarnated beings.



They are `of the stars`and are the messengers of the Divine.



The Master Teacher.



Our Master Guide joins with us at birth, and stays by our side right through our lives until we



pass on. This Guide gives us direction or emphasis. At different times in our lives, depending



on the situation and lesson(s) we have to learn, we have new guides join us to provide



guidance and insight into the situation. If there is a change in life direction or emphasis,



the Master Guide will step back and these other guides will come forward.



These guides can come in unexpected forms. You will also have with you, at the appropriate



time, a Master Teacher.



This soul is someone who is on a higher spiritual plane than yourself. They help you with the responsibility of ëdevelopmentí, the dissemination, the higher more advanced spiritual evolutionary issues that a person will need to be aware of.







It is refreshing to know that many people are learning now to take responsibility for themselves, and in their process of self-learning and self-healing, they will come to understand their partnership with their Spirit Guides or Higher Self . Through this connection and as they come to this understanding, the love energies and Light around these people will multiply with absolute perfection, as is the way of Spirit.

Many people are searching at this time, for what they call the truth. They are seeking guidance in this arena from "higher" beings on other dimensions. Well, surprise, you are one of these beings. Everyone has a Higher Self, that exists simultaneously on this dimension, as well as all others. The possibilities for life are limitless, and the great Spirit that you are wants to experience all the possibilities. You always have contact with your Higher Self, but it comes through more clearly when you focus your intent upon bringing Spirit into your life.



So the phenomenon of channeling is really a simple concept: it is bringing in Spirit (not necessarily your own) and letting it communicate either to you or through you. Since your Higher Self is not limited by time or space, you can access the whole of your entire being, that is, your past, present, and future selves, as well as all aspects of it. Your Spirit is really greater and much more vast than you can imagine, because you are here on the physical plane, learning all about limitation, and don't have the "bird's eye view" that your multidimensional Self does.



Here is a simple technique you can use to channel your Higher Self, or Spirit. It is a very flexible method and you can always modify any of it to suit your own needs. Really anyone can do this. Go somewhere that is quiet where you won't be disturbed, and where you can sit comfortably with your feet flat on the floor or ground, and your eyes closed. It may be helpful to keep a pen and paper handy to write your experiences as they go along. If you like, you can have a helper with you who can guide you through the initial meditation and ask questions of your Higher Self, and write your answers for you.



Grounding:



Take three deep breaths, letting yourself relax. Imagine your consciousness drifting down into the Earth, as you keep breathing slowly and deeply, and then your consciousness comes to rest somewhere inside the Earth, where you find a place with a certain mineral in it that you feel attracted to. See this mineral start to glow, becoming brighter with colored light, whatever color you like. Now see the light become a beam, and it is moving up now, all the way up until it enters the bottom of your right foot. Then become aware of your right foot, how it feels, and see the light begin to move up your right leg, and become aware of your right leg. Then, see the light continue to go up your right side, as you become aware of that area, then it enters your right hand, and continues up your right arm to the shoulder. Become fully aware of your whole right side, and see the light illuminating the whole right side of your body. Now move the light cord over to your left shoulder, and become aware of that area. Now the light begins moving down your left arm, hand, fingers, and you feel it moving down your left side, as you focus your awareness to your left side. Then the light cord moves down your left leg, into your left foot. Become fully aware of all sensations in the whole left side of your body. The light finally continues back down into the Earth, where it connects back to its source, completing the circuit. The light is continually in motion, moving up form the Earth up your right side as you breathe in, and circulating back down your left side and back to its source as you breathe out. Feel this energy revitalizing you as you breathe and relax.



Clearing:



Now see a third energy cord come up out of the Earth, perhaps of another color, and it enters your body at the base of your spine, the first chakra. See that chakra as a wheel of light, which fills up with this new energy and begins to glow brightly, and starts to spin. As it does this, any negative energies, fears, or blockages begin to clear out, and you see it spinning in perfect alignment with the your spine as an axle. See the top of the first chakra open up, and see the energy beam move up into the second chakra. Continue moving the beam up into each successive chakra, seeing each one clear out and start to spin, all the way up to the seventh chakra at the crown of your head. Then see the energy beam shoot up out of the top of your head, showering your whole body with light, which surrounds and protects you from any unwanted energies.



Enter your Sanctuary:



See your consciousness rise up along with the beam out through your crown chakra, and find a place for your consciousness to come to rest, anyplace that you like. First you see a doorway, and only you have the key to enter this place, your Sanctuary. Your sanctuary will only have the things in it that you allow. It can be in nature, a special room, another world, wherever you feel comfortable and safe. Now look around you. Off to the left, there is a fountain with a pool of crystal clear water. You go over to the fountain and peer into the pool. At first your reflection in the surface of the water is clear, but then you see the water begin to get wavy and from the center of the pool you see a magnificent being rise up out of the water, glowing in white light. It's your Higher Self, greeting you with unconditional love and acceptance. You greet your Higher Self, and together you go to another part of your Sanctuary, where there is a place for you to put your mind into a soundproof container, where it will stay for the duration of the experience. Notice how you feel about your mind. Know that you are safe and protected, and with you mind put away, you will be able to more fully experience your Higher Self without any judgment. Feel yourself merge into your Higher Self. The energy there is wonderful.



Return to your body with your Higher Self:



You and your Higher Self now leave your Sanctuary and find the bright beam of light that brought you here, and follow the beam back to your physical plane body, where you enter with your Higher Self through the crown chakra. Take a few deep breaths. Notice how you feel. When you feel ready, open your eyes. If you have a helper with you, now is the time to begin asking the questions you prepared for your Higher Self. If you have just written the questions down and have no one to help you, ask yourself the questions and just let yourself receive whatever thoughts, feelings, images, or other sensations come to you. Write down whatever it is that you get. Do not try to analyze now, there will be time for that later. Just let yourself flow with the experience. After each answer (whatever form that comes to you in) feels complete, go on to the next question. Here are a few example questions that may be helpful for your first time:



What is my higher purpose for this year?

What blocks or fears do I have that would prevent me from attaining this?

What skills or attributes do I have to help me attain my goals?

What message of love and compassion do you have that [your name] needs to hear at this time?

After the questions feel complete, close your eyes once again, and take your Higher Self with you back to your Sanctuary. Let your Higher Self return to the magical fountain pool, knowing that it is there for you whenever you need it. Now go retrieve your mind, accepting it as a part of yourself. You may stay in your Sanctuary as long as you like, or return to it whenever you want, for it is your space, a place where you are truly free. When you are ready, return to your body through the crown chakra. Your awareness returns to the room you are in and you feel refreshed and balanced. This technique I described above was my first experience channeling my Higher Self. I also use the same technique for channeling other beings of the Light. It is very important when you channel that you state your intent and who you are willing to let into your space, because you will be sharing your energy with them and you don't want to do that with anyone who does not have your highest interests at heart.



This technique facilitates conscious channeling, that is, your consciousness does not leave your body while you channel, and you always have the choice when to stop. There is an element of surrender to Spirit involved, and people who have difficulty with control issues may find it more difficult to learn to channel until they have begun to deal with those fears of not being in control. If your desire for channeling is for your personal growth and healing, and you can learn to trust your Spirit to guide you, this technique can be learned very quickly and you will see results manifest in new ways you probably never imagined.

Trust is another piece of the foundation of a BDSM relationship, as well as any other relationship in life. In explaining the importance and inner conflict coming with trust , mayhaps a deeper understanding of the essence of it can be derived from itís contents. Contained Herein I shall explain the nature of trust and trustworthiness, the Epistemology of trust, the value of it and how trust relates to ones will. The importance of trust for the deepening of oneself and their understandings of not only themselves, but other people is not to be taken lightly.

Trust is both important and dangerous. It is important because it allows the formation of relationships with others and to depend on others for love, for advice, for help especially when we know that no outside force compels them to give us such things. Trust always involves the risk that the trusted person will not pull through for the trusting person . If the truster could guarantee that the trustee would pull through, then the truster would have no need to trust that person. The truster therefore cannot assume, while trusting, that the trustee will do what s/he is trusted to do because the trustee has no legitimate choice in the matter. Since people often can choose whether to pull through for us, we often need to trust them. But since trust necessarily involves risk, it can also be dangerous. What one risks while trusting is the loss of the things that are entrusted to others, including our self-respect, perhaps, which can be shattered by the betrayal of our trust. Because trust is risky and can be dangerous, the following question is of particular importance: ìUnder what conditions is trust warranted, justified or well-grounded in.A complete answer to this question requires the exploration of various philosophical dimensions of trust, including the conceptual nature of trust and trustworthiness, the epistemology of trust, the value of trust, and the kind of mental attitude trust is. To illustrate how each of these dimensions is relevant, note first that trust is only warranted (in the sense of being plausible) when the truster is willing to accept the conditions that accompany the act of trusting Knowing what these conditions are requires an understanding of trust. Second, trust is warranted (i.e. well-grounded) when the trustee is trustworthy, which makes the nature of trustworthiness important in determining when trust is warranted. Third, trust may be warranted (i.e., justified) even when the trustee is not in fact trustworthy. This point proves the relevance of the epistemology of trust. Fourth, trust can be warranted (i.e. justified), either because some value will emerge from it, or because it is valuable in and of itself. Thus, the value of trust is relevant. Lastly, trust would not be warranted (i.e. plausible) if it was impossible for the agent to develop a trusting attitude, given the agent's circumstances and the sort of attitude trust is.

Trust is an attitude that one has towards people whom are hoped will be trustworthy, where trustworthiness is a property, not an attitude. Trust and trustworthiness are therefore distinct although, ideally, those whom are trusted will be trustworthy, and those who are trustworthy will be trusted. For trust to be warranted (i.e. plausible) in a relationship, the parties to that relationship must have attitudes toward one another that are conducive to trusting one another. Moreover, for trust to be warranted (i.e. well-grounded), both parties ought to be trustworthy.

Likewise, it is unclear what, if any, sort of motive a trustworthy person has. Clear conditions for trustworthiness are that the trustworthy person is competent and committed to do what s/he is trusted to do. But this person may also have to be committed in a certain way or for a certain reason (e.g. s/he cares about the truster). One important condition for trust is that the truster accepts some level of risk or vulnerability (Becker 1996). Minimally, what this person risks, or is vulnerable to, is the failure by the trustee to do what s/he depends on that person to do. The truster might try to reduce this risk by monitoring or imposing certain constraints on the behavior of the trustee; but, after a certain threshold perhaps, the more monitoring and constraining s/he does, the less s/he trusts that person. Trust is relevant ìbefore one can monitor the actions of othersî (Dasgupta 1988, 51) or when out of respect for others one refuses to monitor their actions. Hence, a refusal to be vulnerable tends to undermine trust or prevents it from occurring at all. Another related condition for trust is the potential for betrayal (and, as noted below, the corresponding condition for trustworthiness is the power to betray). Annette Baier writes that ìtrusting can be betrayed, or at least let down, and not just disappointedî (1986, 235). In her view, disappointment is the appropriate response when one merely relied on someone to do something, but did not trust him or her to do it. People who monitor and constrain other people's behavior and do not allow them to prove their own trustworthiness may rely on others, but they do not trust them. For, while their reliance could be disappointed, it could not be betrayed. Consider that one can rely on inanimate objects , but when they break, one is not betrayed, although one may feel disappointed. Reliance without the possibility of betrayal is not trust. Thus, people who rely on one another in a way that makes betrayal impossible do not trust one another. People also do not, or cannot, trust one another if they are easily suspicious of one another (Govier 1997, 6). If one assumes the worst about someone then one distrusts, rather than trusts the person. Trusting involves being optimistic, rather than pessimistic, that the trustee will do something for one and such optimism is, in part, what makes us vulnerable by trusting. It ìrestricts the inferences we will make about the likely actions of another. Trusting thus opens one up to harm, for it gives rise to selective interpretation, which means that one can be fooled, that the truth might lie, as it were, outside one's gazeî (Jones 1996, 12). Failing to believe in or be optimistic about people's competence also makes trust impossible. If one does not think that certain people were competent in any way, then one would not trust them. One usually trust people to do certain things but we would not do so if it is thought that they lacked the relevant skills. Rarely, if ever, one does trust people completely . Instead, ìtrust is generally a three-part relation: A trusts B to do Xî (Hardin 2002, 9).[2] To have trust in a relationship, therefore, one does not have to believe that the other person is competent in every way. Optimism about the person's competence in at least one area is essential, however.

While both the competence and motivational elements of trustworthiness are crucial, the exact nature of the latter is unclear. The central problem of trustworthiness concerns the ongoing commitment of the trustee, and in particular, under what circumstances, if any, one could expect such a commitment from another person (see, e.g., Hardin 2002, 28). Conflictingly the origins of the commitment may matter, not just its existence or duration, based on perception. The central problem of trustworthiness does not simply involve existence or duration, which deals with whether the trustee is or will be motivated to act; it must also concern how that person is or will be motivated. Some motives are simply incompatible with trustworthiness. Trustworthiness can be ìcompelled by the force of normsî or, more generally, by the force of social constraints (Hardin 2002, 53; see also O'Neill 2002, Dasgupta 1988). In an effort to be trustworthy, people can subject themselves to social constraints. Alternatively, the truster in a relationship can introduce the constraints by requiring that the trustee sign a contract, for example. The constraint imposed could be the primary motivation for being trustworthy. It would compel on ongoing commitment grounded in self-interest. The social contract is only a partial account of what could motivate trustworthiness. While social constraints can shore up trustworthiness, they cannot account for trustworthiness altogether.In such, while a person's behavior is predictable or reliable, it may not trustworthy in any genuine sense. This might distinguish mere reliability from trustworthiness on the grounds that people known or considered to be trustworthy have the power to betray us, whereas people known or considered to be merely reliable can only disappoint us. Another view according to which trustworthy people are motivated by their own interest to maintain the relationship they have with the truster, which in turn encourages them to encapsulate the interests of that person in their own interests. Russell Hardin defends this view. (2002). Yet, being motivated by a desire to maintain a relationship may not require one to adopt all of the interests of the truster that would actually make one trustworthy to that person. In the end, like the social contract , the encapsulated interests view may describe reliability, but not trustworthiness. The social contract and the encapsulated interests are both instances of what Karen Jones calls ìrisk-assessment viewsî of trust or trustworthiness (1999, 68). According to such , people trust other people whenever they assume that the risk of relying on other people to act a certain way is low because it is in the self-interest of these people to act that way and so they rely on them. Self-interest determines trustworthiness on these accounts. It can be assumed from this that people are naturally self-interested. Another type is what Jones calls a ìwill-based accountî of trustworthiness which finds trustworthiness only where the trustee is motivated by goodwill (Jones 1999, 68). This view is dominant in the literature and originates in the work of Annette Baier. According to it, a trustee who is actually trustworthy will act out of goodwill toward the truster, to what or to whom the trustee is entrusted with or both. While proponents of risk-assessment views would likely find the goodwill view too narrow it does seem immune to criticisms that apply to those views. One could summarize those criticisms as follows: these accounts, unlike the goodwill account, fail to demand that the trustworthy person care about the truster, or care about what he or she cares about. Such caring appears, as we have seen, to be central to a complete account of trustworthiness. The particular reason why care is central is that it allows us to distinguish between trust and mere reliance. I have said the two differ, because only the former can be betrayed. Betrayal is the appropriate response to someone on whom one relied to act out of goodwill, as opposed to ill will, selfishness, or habit bred out of indifference (1986, 234-5). Those who say that trusting could involve relying on people to act on any of these motives cannot distinguish trust from reliance. But one could make sense of trust in strangers without assuming that self-interest would be the motive of the trustworthy stranger. One specific sort of motive that could underlie trustworthiness in the absence of goodwill is the motive to stand by one's moral commitments. For example, one could trust a stranger to be decent simply by presuming that he is committed to common decency 1994, 65). Ultimately, presuming about the stranger is moral integrity, which some say is the relevant motive for all relations of trust. As well as being unnecessary, goodwill may not be sufficient for trustworthiness for three reasons. First, someone trying to manipulate youa ìconfidence tricksterî (1986)could ìrely on your goodwill without trusting youî (Holton 1994, 65). Second, basing trustworthiness on goodwill alone cannot explain unwelcome trust. When people do not welcome your trust, they do not object to your optimism about their goodwill , but only to the fact that you are counting on them. Thus, optimism about goodwill is insufficient and, according to Karen Jones, needs to be coupled with the expectation that the trustee is ìfavorably moved by the thought that [you are] counting on themî (1996, 9). Third, you can expect people to be reliably benevolent toward you without trusting them (Jones 1996, 10). You can think that their benevolence is not shaped by the sorts of values that for some, are essential to trustworthiness. It follows that some expectation about shared values or norms may be an important element of trust (McLeod 2002, 27-29). One last view about trustworthiness, which is distinct from the views we have considered so far, is that trustworthiness is a virtue. To illustrate the distinctiveness of this view, consider why it is not captured in the goodwill account. Someone can show goodwill towards another and be trustworthy within the scope of their relationship without being someone who we would describe as being trustworthy (Potter 2002, 8). Sometimes, we think of trustworthiness as a character trait that virtuous people possess. Nancy Nyquist Potter refers to the trait as ìfull trustworthiness,î as opposed to trust that is specific to certain relationships, which she calls ìspecific trustworthinessî (25).

To be fully trustworthy, one must have a disposition to be trustworthy toward everyone. Call this the ìvirtueî account. Perhaps trustworthiness is instead a disposition to respond to trust in appropriate ways, given ìwho one is in relationî to the truster and given other virtues that one possesses or ought to possess (e.g., justice, compassion) (Potter 25). This is essentially Potter's view of trustworthiness. She models trustworthiness on an Aristotelian conception of virtue. Defining a trustworthy person as ìone who can be counted on, as a matter of the sort of person he or she is, to take care of those things that others entrust to one and (following the Doctrine of the Mean) whose ways of caring are neither excessive nor deficientî (her emphasis; 16). But, one might ask what reasons we have for thinking that trustworthiness is a virtue, beyond the fact that calling a convicted felon ìtrustworthyî seems out of place. Two things can be said. First, the thick conception of trustworthiness as a virtue is not meant to displace the thin conception. We can and do refer to some people as trustworthy in the specific or thin sense and others as trustworthy in the full or thick sense. Second, one could argue that the thick conception explains better than the thin one why fully trustworthy people are as dependable as they are. It is ingrained in their character. Therefore, they must have an ongoing commitment, and better still, their commitment must come from a source that is compatible with trustworthiness (i.e. virtue as opposed to mere self-interest). An account of trustworthiness that includes the idea that trustworthiness is a virtue may seem ideal, but only if one thinks that the genesis of the trustworthy person's commitment is important. If one thinks that it matters only whether the truster will be motivated to act, then one might assume that social constraints and self-interest could do the job as well as a moral disposition. There are certain things we can say for certain about trust and trustworthiness that are relevant to deciding when trust is warranted. The trustee must be competent and committed to do what the truster expects of him or her, and may have to be committed in a particular way. Moreover, the truster must be optimistic that the trustee is competent and committed, and must accept that by trusting, s/he is vulnerable, to betrayal in particular.

Writings on the epistemology of trust obviously bear on the issue of when trust is warranted (i.e. justified). thus the question of trusting another being rational comes to mind. First, it appears that trust and rational reflection (e.g. on whether one should be trusting) are in tension with one another. Since trust inherently involves risk, any attempt to eliminate the risk through rational reflection could eliminate the trust at the same time. Second, the question is relevant because trust tends to give us blinkered vision: it makes one resistant to evidence that may contradict one's optimism about the trustee (Baker 1987; Jones 1996).Even if some of one's trust could be rational, however, one might claim that not all of it could be for a number of reasons. First, if one trusts people in a myriad of ways every single day, as some claim that one does (e.g. Baier 1986, 234), then we could not possibly subject all of our trust to rational reflection. We certainly could not reflect on every piece of knowledge we have acquired through the testimony of others, such as that the earth is round or that Afghanistan exists (Webb 1993, Fricker 1995, Coady 1992). Second, bioethicists point out that some trust is unavoidable and occurs in the absence of rational reflection . Lastly, some trust purposefully leaps beyond any evidence of trustworthiness in an effort to engender trustworthiness in the trustee. This is what H.J.N. Horsburgh calls ìtherapeutic trustî (1960). Parents often engage in it in order to encourage their children to be trustworthy. So it can be concluded that rationality of trust by saying that rationality, when applied to trust, needs to be understood differently than it is in each of the skeptical points above. There, ìrationalityî means something like this: it is rational to believe in something only if one has verified that it will happen. Leaving aside general problems with this view of rationality, problems exist with applying it to trust specifically .Moreover, the above understanding is ìtruth-directedî or ìepistemic,î but the rationality of trust can be ìend-directedî or ìstrategicî (Baker 1987; de Sousa 1987). F. Trust may be rational in an end-directed way because it contributes to ends shared by people in relationships or even in whole communities. Some assume that trust is rational only if it conforms to what a rational egoist would do (i.e. someone who acts on a conception of the good that is purely individual). Others say that the trust of socially embedded agents (who act on conceptions of the good that are public as well as individual) can be rational, and indeed can be more rational than the trust of egoists (Hollis 1998).

In such, trust can be rational depending on how one conceives rationality and also depending on the nature of trust. ìRationalityî can be understood in a truth-directed way. But it could also be understood in an end-directed way, and often is understood in that way when applied to trust. Some say that all of these reasons must be available to this person in order for the trust to be rational; in that case, the person is or could be internally justified in trusting as s/he does. Others say that the reasons need not be internal, but can instead be external to the truster and can lie in what caused the trust, or, more specifically, in the epistemic reliability of what caused it. However, the truster need not have access to, or be aware of the reliability of, such reasons. (The latter's epistemology of trust is therefore externalist, while the former's is internalist.)Some epistemologists of trust write as though trust is only rational if the truster him or herself has rationally estimated the trustworthiness of the trustee. Social constraints exist that will encourage ones trustworthiness. Such an internalist epistemology of trust is valuable because it coheres with the common sense idea that one ought to have good reasons for trusting other people, at least when something important is at stake (Fricker 1995). The theory also implies that the reasons for trusting well (i.e., in a justified way) are accessible to the truster, at some point or another, which may be false. Some suggest that these reasons are often too numerous and varied to be open to the conscious consideration of the truster (e.g., Baier 1986). There can be very subtle reasons to trust or distrust someoneófor example, reasons that have to do with body language, with systematic yet veiled forms of oppression, or with a complicated history of trusting others about which one could not easily generalize. Such reasons, or factors, may influence the truster, even though s/he could not state what they are.Some argue for reliabilist theories that make trust rationally justified if and only if it is formed and sustained by reliable processes (i.e. ìprocesses that tend to produce accurate representations of the worldî; Goldman 1992, 113). Others gesture towards externalism (Webb 1993; Baier 1986), as Baier does with what she calls ìa moral test for trust.î The test is that ìknowledge of what the other party is relying on for the continuance of the trust relationship would Ö itself destabilize the relationî (1986, 255). The other party might be relying on concealment of untrustworthiness or on a threat advantage, in which case the trust would probably fail the test. Because Baier's test focuses on the causal basis for trust, or for what maintains the trust relation, it is externalist. Moreover, because the truster often cannot gather the information needed for the test without ceasing to trust the other person (Baier 1986, 260), the test cannot be internalist.Presumably to avoid having to defend either internalism or externalism, some simply provide a list of common ìjustifiersî for trust (i.e. ìfacts or states of affairs that determine the justification status of [trust]î; Goldman 1999, 274), which a trusting agent could take into account in deciding when to trust (Govier 1998, Jones 1996). The lists include such factors as the social role of the trustee, the domain in which the trust occurs, an ìagent-specificî factor that concerns how good a truster the agent tends to be (Jones 1996, 21), and the social or political climate in which the trust occurs.

Turning first to the instrumental value of trust to the truster, some argue that trusting vastly increases one's opportunities for cooperating with others and for benefiting from that cooperation; but, of course, we would only benefit if people we trusted generally cooperated as well (Gambetta 1988; Hardin 2002). Trust enhances cooperation; because it removes the incentive to check up on other people, it makes cooperation with trust less complicated than cooperation without it (Luhmann 1979). This point applies to justified trust only if trust is justified in external rather than internal ways, however If trust were only justified when the truster could produce legitimate reasons for why the trustee is trustworthy, then cooperation with justified trust would not be a whole lot easier than cooperation without it. That is true, at least, if having proper reasons required frequently checking up on the trustee.Trusting provides us with goods beyond those that come with cooperation; but again, for these goods to materialize, the trust has to be justified. Sometimes, trust involves little or no cooperation, so that the truster is completely dependent on the trustee, although the reverse is not true. Examples are the trust of young children in their parents and the trust of severely ill or disabled people in their care providers. Trust is particularly important for these people, because they tend to be powerless to exercise their rights or to enforce any kind of contract. Moreover, since the trust that the ill or disabled place in their care providers contributes to them being vulnerable, it is essential that they can trust these people; in other words, it is important that their trust be justified. The goods at stake for them are all the goods involved in having a good or decent life.The characteristics of trust that suggest it is an emotion are ones that we can try to mimic in our attitude toward other people, in an effort to be more trusting. In other words, one could purposefully try to focus thier attention on what makes other people trustworthy, and in doing so cultivate trust in them. In doing so, one's goal might simply be self-improvement: that is, becoming more trusting, hopefully in a good way, so that one reaps the benefits of justified trust. (Alternatively, we might strive for the improvement of others: that is, making them more trustworthy. See the above discussions of ìtherapeutic trust.î)Among the specific goods that are associated with trusting are knowledge and autonomy. It can be argued that scientific knowledge (Hardwig 1991), moral knowledge (Jones 1999), or almost all knowledge in fact (Webb 1993) depends for its acquisition on trust in the testimony of others. The basic argument for the need to trust what others say is that no one person has the time, intellect, and experience necessary to learn, independently, facts about the world that many of us do know. Of course, trusting the people who testify to these facts could only generate knowledge if that trust were justified. If one was told our birth date by people who were determined, oddly, to deceive us about when one was born, then one would not know when they were born.

Autonomy is another good that flows from trust, at least insofar as being autonomous is a skill that we acquire and exercise only in social environments where one can trust people to support it. Sexist or oppressive social environments can inhibit autonomy and that many of the conditions necessary for autonomy (e.g. adequate options, knowledge relevant to one's decisions) can exist only with the help of people or institutions that are trustworthy. Justified trust in others to ensure that these conditions exist is essential for autonomy, if in fact autonomy is relational.The kind of trust that is necessary for both knowledge and autonomy is arguably self-directed as well as other-directed. Keith Lehrer claims that to be able to do the epistemic work that his internalist epistemology requires of one (i.e. evaluating the truth of our beliefs and the worth of our desires), we need to trust oneself to do that very work (1997). Trudy Govier (1993) and Carolyn McLeod (2002) both assert that to be motivated to choose and act in accordance with one's own values that is, to choose and act autonomously, one needs to trust ourselves to do so. While some self-trust might be better than none at all as far as knowledge and autonomy go , justified self-trust is best overall. Without being justified in trusting ourselves to be good epistemic or autonomous agents, one cannot be either. Specific goods of trust that are instrumental to the well-being of the trustee also materialize only if the trust is justified. Trust can improve the self-respect and moral maturity of this person. Particularly if trust involves optimism about a person's moral character, it can engender self-respect in that person. (For on such an account of trust, to trust is to show respect, which can then be internalized.) To be trusted can allow one to be more respectful not only toward oneself, but also toward others. It can therefore enhance one's overall moral maturity. The explicit goal of ìtherapeutic trustî is precisely to bring about such maturity. Therapeutic trust leaps ahead of the evidence, which means that it is hard to justify epistemically. But perhaps it can be justified in a truth-directed way over time, provided that the trust has its intended effect of making the trustee more trustworthy (Baker 1987, 12). Clearly, for therapeutic trust to benefit trusted people significantly, it would have to be justified in this way (i.e. the therapy would normally have to work).

In conclusion, the importance of trust not only for development of self respect, relationships, moral maturity, but for the strong foundation of respect cannot be overlooked. It is not only a foundation of BDSM life, but also that of humanity as well. It can be proven from the evidence above provided that trust in and of itself holds a key to the deepening of respect and highlights the duality

Sanguinarians also known as 'blood drinkers' take in the blood of others because they lack the correct amount of life energy to keep them balanced, as do any true vampire. A small amount of blood is all that is needed to satisfy and correct that imbalance. I will explain why only a small amount of blood is needed. The blood acts as a vessel, it carries the life energy in it's purest form. Unlike like other means of feeding,such as elemental, psy, empathic, etc. It isn't the blood itself that is important, it's the energy it holds. A

large amount of blood is not necessary, taking in too much blood not only can make a person sick, but it also has side effects and are almost similar to not having enough energy. Varying from restlessness, fatigue, mood swings, migraines to mild headaches and even anxiety. These symptoms can also be from underlying medical problems.

A blood fetish, is best described as an erotic attraction or a sudden desire for blood. There is no need to take the energy from it. The smell, taste, sight, and even mention of this ruddy fluid can make a person with this fetish aroused in various manners A sanguine vampire can have a blood fetish, why not? A person can have both. The one significant difference is the sanguine needs to take in the energy from the blood while a blood fetishist does not. A person with a blood fetish may feel a rush when they see, smell or taste blood but that is the not the same sensation a vampire feels when they take the blood in. I have known some Sangs that do not like the taste of blood. Biting is not recommended when taking blood from a donor. It is painful and leaves nasty scars. The use of a sterile blade, away from major veins and arteries, used carefully is not only common sense but recommended. If you've never cut a donor before, try it on yourself before you do. Using a lancet like those a person with diabetes uses is also fine. I do not recommend keeping the blood in anything for a prolonged period of time. Bacteria grows in it, and the energy is also lost. No ritual is going to bring that same energy back into the blood. Animal blood has also been used by sangs, but I don't recommend this

either. Animals also carry diseases.

On the topic of animal blood, we have had numerous people stating they use animal blood to feed from. This cannot be stressed enough that animal blood is dead blood; therefor little or no energy is there to feed from. Also taking blood from yourself gives you nothing. A vampire is already lacking in the energy department, so taking your own blood is not a benefit. You may feel a rush of sorts and that very well could be the

dopamine or adrenaline in your system kicking in. This is not the same as the "vampiric high" we get from feeding. Please be aware AIDS and other diseases are still out there. If you are a donor or feeding, make sure your donor and yourself have been tested. Make sure you know your donor. This is not a game, we are not immortal, that would be the spirit/soul that is immortal, the body still dies. It takes only one mistake to screw up your life or another's.

A blood fetish is the sexual fetish for blood (also known as vampire fetish, hematolagnia and haematophilia), and is an anthropological term used to describe the belief within a society or culture that blood in itself (as a material substance) possesses powerful and magical properties.

Preferences within the individual

Blood fetishists may simply be aroused by the sight of blood, aroused by blood on nude or semi-nude individuals, or in some cases gain sexual pleasure by witnessing various degrees of accidental or intentional cuts or wounding, or blood donating.[citation needed]Blood fetishism may be accompanied by some licking or drinking blood through bloodletting with a razor blade, or by biting (referred to as "love-bites" though they are technically not) however the potential for damage from bruising or infection may be a deterrent to the practice. Blood fetishism may also be considered an expression of intimacy or bonding.

Communities

There is a notable community centered around the fetish[citation needed], however it is mostly "underground" due to its controversial nature.[citation needed] It may be linked with a vampire subculture, however some blood fetishists do not consider themselves "vampires"[citation needed], though some may have a vampire fetish - blood fetishism has a history of being referred to as "vampirism" in psychiatric literature and articles.[citation needed]Bloodsports or bloodplay are general terms used for any sexual or BDSM play involving blood. It is considered edgeplay due to its nature of being able to easily spread blood borne diseases. It is also possible, although rare, for the careless to cut the person too deeply and cause them to bleed excessively.

Safe Blood Play

As you know among BDSM practices there are many "bloody" ones, such as abrasion, scratching, temporarily or permanent piercing, cutting and bloodletting.Blood is dangerous. It simultaneously arouses and frightens. Bloody practices require a great deal of trust, care and mutual understanding between the partners. And of course they must bring no harm. You know that contact with blood might be fright with many troubles, beginning with minor infections and ending with the most dangerous and incurable disease, that is AIDS. Beside this blood play is accompanied with risk of injuries or psychological traumas.Therefore you should necessarily take into account some certain measures in order to make your blood play absolutely safe.

BDSM Blood Play Safety Measures

1.Make sure the place your session takes part in is well lit



2.Seat or put down the submissive comfortably. This is up to you to decide whether to restrain him or not. Perhaps you should in order to prevent the submissive from moving.



3.Make sure your hands are absolutely clean



4.But on both hands surgical gloves.



5.If your submissive is sweaty or dirty for some reason than wash the part of his body where you are going to make a cut with antibacterial soap



6. Then with a cotton ball put



7. Pour a little disinfectant (for example with betadine) on a cotton ball and clean with it the area you are going to concentrate on.



8. Then use alcohol go over the same area



9.Your submissive is quite likely to be nervous during the session. Remind him of necessity to breath. Deep breathing helps to concentrate on something else but fear or even to help him attain sub-space like state.



10.Your submissive is very likely to be afraid of what is going to happen. Make all possible efforts to comfort the partner. Assure him or her you are going to be very careful and loving.



11.Be sure not to allow droplets not to get on carpets and furniture. If this happens use some antiseptic solutions to clean the spots.



12.Perhaps there is no necessity to mention that no bladder or other tool should be used on another person without being disinfected?

One of the important pieces of the foundation in a dominant and submissive relationship, as well as BDSM as a whole is Respect. The concept of respect is one often debated among the thoughts of many in the lifestyle of BDSM. Philosophers have identified it as a mode of behavior, a form of treatment, a kind of valuing, a type of attention, a motive, an attitude, a feeling, a tribute, a principle, a duty, an entitlement, a moral virtue, an epistemic virtue. In this section I shall cover not only the purpose of respect, but also the types of respect, the evolution of the awareness of respectís importance, the elements of respect, how Kant influenced the evolution of the awareness of respect and the importance for the respect for other people. Respect has great importance in everyday life. As children are taught to respect their parents, teachers, and elders, school rules and traffic laws, family and cultural traditions, other people's feelings and rights, the country's flag and leaders, the truth and people's differing opinions. Then come to value respect for such things; when older then may shake our heads (or fists) at people who seem not to have learned to respect them. Developing great respect for people considered exemplary and lose respect for those who are discovered to be phony, and respect only those who are truly worthy of our respect. Coming to believe that, at some level, all people are worthy of respect. To learn that jobs and relationships become unbearable if respect is not received in them; in certain social groups it is learned the price of disrespect if street law is violated. Calls to respect this or that are increasingly part of public life. Learning to respect nature, foes of abortion and capital punishment insist on respect for human life, members of racial and ethnic minorities and those discriminated against because of their gender, sexual orientation, age, religious beliefs, or economic status demand respect both as social and moral equals and for their cultural differences. And it is widely acknowledged that public debates about such demands should take place under terms of mutual respect. In such learning both that our lives together go better when we respect the things that deserve respect and respect some things independently of considerations of how our lives would go.

In learning that how our lives go depends on whether ot not we respect ourselves. The value of self-respect may be something taken for granted, discovering it's importance when our self-respect is threatened, or lose it and have to work to regain it, or have to struggle to develop or maintain it in a hostile environment. Some people find that finally being able to respect themselves is what matters most. Others, discover that life is no longer worth living if self-respect is irretrievably lost. It is part of everyday wisdom that respect and self-respect are deeply connected, that it is difficult if not impossible both to respect others if there is no self respect, there is no respect for others and in turn others do not respect us. It is increasingly part of social wisdom, that unjust social institutions can devastatingly damage oneís self-respect and that robust and resilient self-respect can be a potent force in struggle against this injustice.

The significance of respect and self-respect in everyday life largely explains why philosophers, particularly in moral and political philosophy, have been interested in these two concepts. They turn up in a multiplicity of philosophical contexts, including discussions of justice and equality, injustice and oppression, autonomy and agency, moral and political rights and duties, moral motivation and moral development, cultural diversity and toleration, punishment and political violence. The concepts are also invoked in bioethics, environmental ethics, business ethics, workplace ethics, and a host of other applied ethics contexts. Although a wide variety of things are said to deserve respect, contemporary philosophical interest in respect has overwhelmingly been focused on respect for persons, the idea that all persons should be treated with respect simply because they are persons. Respect for persons is a central concept in many ethical theories; some theories treat it as the very essence of morality and the foundation of all other moral duties and obligations. This focus owes much to the 18th century German philosopher, Immanuel Kant, who argued that all and only persons (i.e., rational autonomous agents) and the moral law they autonomously legislate are appropriate objects of the morally most significant attitude of respect. Although honor, esteem, and prudential regard played important roles in moral and political theories before him, Kant was the first major Western philosopher to put respect for persons, including oneself as a person, at the very center of moral theory, and his insistence that persons are ends in themselves with an absolute dignity who must always be respected has become a core ideal of modern humanism and political liberalism. In recent years many people have argued that moral respect ought also to be extended to things other than persons, such as nonhuman living things and the natural environment.

There are many elements to respect as seen here in that signify the different kinds or types of respect given. Much philosophical work has gone into explicating differences and links among the various kinds. One general distinction is between respect simply as behavior and respect as an attitude or feeling which may or may not be expressed in or signified by behavior. It referring to drivers respecting the speed limit, hostile forces as respecting a cease fire agreement, can be referring simply to behavior which avoids violation of some boundary, limit, or rule, without any reference to attitudes, feelings, intentions, or dispositions. In other cases, we take respect to be or to express or signify an attitude or feeling, as when we speak of having respect for another person or for nature or of certain behaviors as showing respect or disrespect. There are several different attitudes or feelings to which the term "respect" refers.

An attitude of respect is, most generally, a relation between a subject and an object in which the subject responds to the object from a certain perspective in some appropriate way. Respect necessarily has an object and is directed toward, paid to, felt about, shown for some object. While a very wide variety of things can be appropriate objects of one kind of respect or another, the subject of respect (the respecter) is always a person. That is, a conscious rational being capable of recognizing, acknowledging things, of self-consciously, and intentionally responding to them, of having and expressing values with regard to them, and of being accountable for disrespecting or failing to respect them. Respect is a responsive relation, identifying several key elements of the response, including attention, deference, judgment, acknowledgment, valuing, and behavior. Its derivation from the Latin respicere, which means ìto look back atî or ìto look again,î shows that respect is a particular mode of apprehending the object: the person who respects something pays attention to it and perceives it differently from someone who does not and responds to it in light of that perception. This perceptual element is common also to synonyms such as regard and consideration. The idea of paying heed or giving proper attention to the object which is central to respect often means trying to see the object clearly, as it really is in its own right, and not seeing it solely through the filter of one's own desires and fears or likes and dislikes. Thus, respecting something contrasts with being oblivious or indifferent to it, ignoring or quickly dismissing it, neglecting or disregarding it, or carelessly or intentionally misidentifying it. An object can be perceived by a subject from a variety of perspectives. The respect one accords the object in each case will be different, yet all will involve attention to it.. It is in virtue of this aspect of careful attention that respect is sometimes thought of as an epistemic virtue. "We respect something not because we want to but because we recognize that we have to respect it; respect involves ìa deontic experienceî (Blum 1988)îThe experience that one must pay attention and respond appropriately "(Birch 1993). It thus is motivational: it is the recognition of something ìas directly determining our will without reference to what is wanted by our inclinationsî (Rawls 2000, 153). In this way respect differs from, for example, liking and fearing, which have their sources in the subject's interests or desires. When we respect something, we heed its call, accord it its due, acknowledge its claim to our attention. Thus, respect involves deference in the most basic sense yielding: self-absorption and egocentric concerns give way to consideration of the object, one's motives or feelings submit to the object's reality, one is disposed to act in obedience to the object's demands. At the same time, respect is also an expression of agency: it is deliberate, a matter of directed rather than grabbed attention, of reflective consideration and judgment. This feature or fact is the ground or basis in the object, that in virtue of which it calls for respect. The basis gives us a reason to respect the object; it may also indicate more precisely how to respect it. Respect is thus reason-governed: we cannot respect a particular object for just any old reason or for no reason at all. Rather, we respect an object for the reason that it has, in our judgment, some respect-warranting characteristic, that it is, in our view," the kind of object that calls for that kind of response "(Cranor 1975). And these reasons are categorical, in the sense that "their weight or stringency does not depend on the subject's interests, goals, or desires"; hence acting against these reasons, other things equal, is wrong (Raz 2001). Respect is thus both subjective and objective.

An individual's respect for an object can thus be inappropriate or unwarranted, for the object may not have the features she takes it to have, or the features she takes to be respect-warranting might not be, or her idea of how properly to treat the object might be mistaken. But, as object-generated, the logic of respect is the logic of objectivity and universality, in four ways. First, in respecting an object, we respond to it not as an extension of feelings, desires, and interests we already have, but as something whose significance is independent of us. Second, we experience the object as constraining our attitudes and actions. Third, our reasons for respecting something are, we logically have to assume, reasons for other people to respect it. Fourth, respect is universalizing, in the sense that if F is a respect-warranting feature of object O, then respecting O on account of F commits us to respecting other things that also have feature F. In respect, then, subjectivity defers to objectivity.



There are many kinds of respect, that one must take into consideration when discovering the topic of respect. It is the nature of the object that determines its respect-worthiness, and that the fact that there are different kinds of objects calling for correspondingly different responses has led many philosophers to argue that there are Many different kinds of respect. In such The differences and similarities between Kant and Hudson may be distinguished.

Speculating on the historical development of the idea that all persons as such deserve respect, and using terms found in Kant's writings on Achtung (the German word usually translated as ìrespectî), identifies three distinct concepts for which ìrespectî has been the name. (1) Respekt, is the ìuneasy and watchful attitude that has 'the element of fear' in itî (1975,1). Its objects are dangerous things or things with power over the subject. Respekt contrasts with contemptuous disregard; it is shown in conduct that is cautious, self-protective, other-placating. (2) The second concept, observantia, is the moralized analogue of respekt. It involves regarding the object as making a rightful claim on our conduct, as deserving moral consideration in its own right, independently of considerations of personal well being. It is observantia, Kant maintains, that historically was extended first to classes of non-dangerous but otherwise worthy people and then to all persons as such, regardless of merit or ability. Observantia encompasses both the respect said to be owed to all humans equally and the forms of polite respect and deference that acknowledge different social positions. (3) Reverentia, the third concept, is the special feeling of profound awe and respect we have in the presence of something extraordinary or sublime, a feeling that both humbles and uplifts us. On Kant's account, the moral law and people who exemplify it in morally worthy actions elicit reverentia from us, for we experience the law or its exemplification as ìsomething that always trumps our inclinations in determining our willsî (1975). Kant sees different forms of power as underlying the three kinds of respect; in each case, respect is the acknowledgement of the power of something other than ourselves to demand, command, or make claims on our attention, consideration, and deference.

Hudson (1980) draws a four-fold distinction among kinds of respect, according to the bases in the objects. The evaluative respect, is similar to other favorable attitudes such as esteem and admiration; it is earned or deserved (or not) depending on whether and to the degree that the object is judged to meet certain standards. Obstacle respect, is a matter of regarding the object as something that, if not taken proper account of in one's decisions about how to act, could prevent one from achieving one's ends. The objects of directive respect are directives: things such as requests, rules, advice, laws, or rights claims that may be taken as guides to action. One respects a directive when one's behaviors intentionally comply with it. The objects of institutional respect are social institutions or practices, the positions or roles defined within an institution or practice, and persons or things that occupy the positions or represent the institution. Institutional respect is shown by behavior that conforms to rules that prescribe certain conduct as respectful. These four forms of respect differ in several ways. Each identifies a quite different kind of feature of objects as the basis of respect. Each is expressed in action in quite different ways, although evaluative respect need not be expressed at all, one can have institutional respect for an institution Evaluative respect centrally involves having a favorable attitude toward the object, while the other forms do not. Directive respect does not admit of degrees but the others do as there can be more evaluative respect for one person than another. Hudson uses this distinction to argue that respect for persons is not a unique kind of respect but should be conceived rather as involving some combination or other of these four. To Hudson's four-fold classification, Dillon (1992a) adds a fifth form, care respect, which is exemplified in an environmentalist's deep respect for nature. Care respect involves regarding the object as having profound and perhaps unique value and so cherishing it, and perceiving it as fragile or calling for special care and so acting or forbearing to act out of felt benevolent concern for it.

Darwall (1977) distinguishes two kinds of respect: recognition respect and appraisal respect. Recognition respect is the disposition to give appropriate weight or consideration in one's practical deliberations to some fact about the object and to regulate one's conduct by constraints derived from that fact this is refered to as ìconsideration respect.î A wide variety of objects can be objects of recognition respect. Appraisal respect, by contrast, is an attitude of positive appraisal of a person or their merits, which are features of persons that manifest excellences of character. Individuals can be the objects of appraisal respect either as persons or as engaged in some pursuit or occupying some role. Evaluation is always done in light of some qualitative standards, and different standards can apply to one and the same individual. Thus, appraisal respect is a matter of degree, depending on the extent to which the object meets the standards and can co-exist with negative assessments of an individual or her traits judged in light of other standards. Darwall (1977) distinguishes appraisal respect, which is based on assessment of character traits, from esteem, another attitude of positive assessment whose wider basis include any features in virtue of which one can think well of someone. Some form of recognition respect is, on some accounts, a primary mode of such moral consideration. Alternatively, it is argued that certain things have a distinctive kind of intrinsic and incomparable moral worth or value, often called ìdignity,î in virtue of which they ought to be accorded some valuing form of moral recognition or reverential respect

People can be the objects or recipients of different forms of respect. We can (directive) respect , show (institutional) respect have a healthy (obstacle) respect (respekt) , (care) respect , (evaluatively) respect and accord one person the same basic moral respect we think any person deserves. Thus the idea of respect for persons is ambiguous. Because both institutional respect and evaluative respect can be for persons in roles or position, the phrase ìrespecting someone as an Rî might mean either having high regard for a person's excellent performance in the role or behaving in ways that express due consideration or deference to an individual qua holder of that position. Similarly, the phrase ìrespecting someone as a personî might refer to appraising them as overall a morally good person, or to acknowledging their standing as an equal in the moral community, or to attending to them as the particular person one is as opposed to treating them like just another body. In the literature of moral and political philosophy, the notion of respect for persons commonly means a kind of respect that all people are owed morally just because they are persons, regardless of social position, individual characteristics or achievements, or moral merit. The idea is that persons as such have a distinctive moral status in virtue of which we have special categorical obligations to regard and treat them in ways that are constrained by certain inviolable limits. This is sometimes expressed in terms of rights: persons, it is said, have a fundamental moral right to respect simply because they are persons. And it is a commonplace that persons are owed or have a right to equal respect. It is obvious that we could not owe every individual evaluative respect, let alone equal evaluative respect, since not everyone acts morally correctly or has an equally morally good character. So, if it is true that all persons are owed or have a moral right to respect just as persons, then the concept of respect for person has to be analyzed as some form or combination of forms of recognition or reverential respect.

The concept of self respect is one greatly viewed amongst many in the BDSD community and is often a concern of many people in general. Most generally, self-respect is a moral relation of persons (and only persons) to themselves that concerns their own intrinsic worth. Self-respect is thus essentially a valuing form of respect. Like respect for others, self-respect is a complex of multi-layered and interpenetrating phenomena; it involves all those aspects of cognition, valuation, affect, expectation, motivation, action, and reaction that compose a mode of being in the world at the heart of which is an appreciation of oneself as having morally significant worth. Unlike some forms of respect, self-respect is not something one has only now and again or that might have no effect on its object. Rather, self-respect has to do with the structure and attunement of an individual's identity and of her life, and it reverberates throughout the self, affecting the configuration and constitution of the person's thoughts, desires, values, emotions, commitments, dispositions, and actions. As expressing or constituting one's sense of worth, it includes an engaged understanding of one's worth, as well as a desire and disposition to protect and preserve it. Accounts of self-respect differ in their characterizations of the beliefs, desires, affects, and behaviors that are constitutive of it, chiefly because of differences concerning the aspects or conception of the self insofar as it is the object of one's respect and the nature and grounds of the worth of the self or aspects of the self. Due to the notion of self-worth is the organizing motif for self-respect, and because in the dominant Western tradition two kinds of self-respect can be distinguished. The first, recognition self-respect, centers on what we can call status worth, which is unearned worth that derives from such things as one's essential nature as a person, membership in a certain class, group, or people, social role, or place in a social hierarchy. Kantian dignity is one form, but not the only form, of status worth. Evaluative self-respect, in contrast, has to do with merit that is based on the quality of one's character and conduct. We earn or lose moral merit, and so deserve or don't deserve evaluative self-respect, through what we do or become. Different sources of status worth yield different configurations of recognition self-respect, but most contemporary discussions, heavily influenced by Kant, focus on dignity-based recognition self-respect. Recognition respect for oneself as a person, then, involves living in light of an understanding and appreciation of oneself as having dignity and moral status just in virtue of being a person, and of the moral constraints that arise from that dignity and status. All persons are morally obligated or entitled to have this kind of self-respect

Because the dominant Kantian conception of persons grounds dignity in three things ó equality, agency, and individuality ó we can further distinguish three kinds of recognition self-respect. The first is respect for oneself as a person among persons, as a member of the moral community with a status and dignity equal to every other person. This involves having some conception the kinds of treatment from others that would count as one's due as a person and treatment that would be degrading or beneath one's dignity, desiring to be regarded and treated appropriately, and resenting and being disposed to protest disregard and disrespectful treatment. Thinking of oneself as having certain moral rights that others ought not to violate is part of this kind of self-respect; servility and arrogance are among its highlights. The second kind of recognition self-respect involves an appreciation of oneself as an agent, a being with the ability and responsibility to act autonomously and value appropriately. Persons who respect themselves as agents take their responsibilities seriously, especially their responsibilities to live in accord with their dignity as persons, to govern themselves fittingly, and to make of themselves and their lives something they believe to be good. So, self-respecting persons regard certain forms of acting, thinking, desiring, and feeling as befitting them as persons and other forms as self-debasing or shameful, and they expect themselves to adhere to the former and avoid the latter. They take care of themselves and seek to develop and use their talents and abilities in pursuit of their plans, projects, and goals. Those who are shameless, uncontrolled, weak-willed, self-consciously sycophantic, chronically irresponsible, slothfully dependent, self-destructive, or unconcerned with the shape and direction of their lives may be said to not respect themselves as agents. A third kind of recognition self-respect involves the appreciation of the importance of being autonomously self-defining, of having and living by a conception of a life that gives expression to the ideals and commitments and is expressed in the pursuits and projects that contribute to an individual's identity. Self-respecting people hold themselves to personal expectations and standards the disappointment of which they would regard as unworthy of them, shameful, even contemptible. People who sell out, betray their own values, live inauthentic lives, let themselves be defined by others lack this kind of recognition self-respect.

In conclusion, Respect is a diverse concept with many types, styles and expressions. Not only is it the foundation of a dominant, submissive and or switch relationship, it is the foundation of the self as well. In such, it can be determined from the evidence given that respect in and of itís self holds an importance in the foundation of life itself. Even from an early age one is taught the importance of respect and conditioned to have certain responses based on oneís perception to specific things and or people. It is as much a feeling as it is an action. If the concept in one is lacking either the feeling or the action, respect is not genuine.

Mummification is a specialized form of bondage and sensory deprivation which involves wrapping the subject in some material or combination of materials. Mummification can be either quite severe or relatively gentle and comfortable, depending on the materials and techniques used. Regardless of severity, it tends to be one of the more involved "scenes," as a full body wrap takes quite a long time to accomplish. Most people associate mummification with full body wraps like the one shown here, but the same techniques can be used on isolated body parts. For example, an electrical tape "head wrap" serves as an interesting and potentially severe hood, while arm or leg wraps can quickly immobilize a submissive. Mummification can be performed many ways, but the principle is the same. Instead of saran wrap, you can use cloth or latex bandages or even leather strips, or even pieces of cloth secured with duct tape or other tapes. You can also get something of the same effect by using sleep sacks and hoods.. Adhesive tapes and wraps like cling film (saran wrap) are popular for mummification but can also be used in more general bondage, for example, in hand bindings. A specialized kind of bondage in which the whole body, including the head if some form of breathing tube is used, is wrapped tightly using materials like cling film (saran wrap or pallet wrap) and duct or gaffer's tape (also called gaffa tape in UK), cloth or latex bandages until the bottom (the mummee/mummy) is completely immobilized. Holes are then sometimes made for access to genitals and other areas. Duck Tape is convenient in some circumstances and is readily available in black or silver. However, be careful about applying it to bare skin: ripping it off will remove hairs and possibly even skin and can be painful, and irritation may result from contact with the adhesive. Go easy, or apply it over a barrier material such as vet wrap or pallet wrap. Have plenty of wrap available, because it takes more than one you might think. It works out to somewhere around 75-100m (yards), which is three or four regular sized rolls of wrap. Placing a blindfold first will ensure complete darkness under the wrap, and will prevent the eyes from opening. If one doesnít have a blindfold, place a few cotton balls on top of each closed eye, and secure with a little medical tape Remember throughout the wrapping, that absolute comfort is important in creating the headspace which is required to maximize the experience. As part of a scene, it can be extremely effective. A bottom's headspace is not quite the same after being released from a good mummification as it was going in, and a good top will use this fact to his or her advantage -- and of course to create an intense experience for the bottom. Try to have at least one helper, also, who could be either another top or a bottom. The assistant will be responsible for maintaining the bottom in an upright position while you work with the wrapping material. The assistant must also maintain close communication with the bottom, to make sure the experience remains an enjoyable one for all concerned. The emotional high that this form of bondage produces can become scary if the environment is not comforting and safe. Another good reason not to attempt mummification alone is that one may need the assistant to help steady the bottom. One very basic (but still very real) danger is that the bottom will fall over. The process of wrapping will cause disorientation, and the loss of all sense of direction; they will often attempt to push themselves over, wrongly thinking that they are already falling, so one must be prepared to hold them upright, especially if the bottom is not experienced in this area. In order to minimize the danger of this happening, make sure the bottom understands the potential for this phenomenon, and will trust the Dom enough to allow the falsely detected fall to happen -- which ironically will prevent a real fall from happening.

Saran/Cling Wrap has gained popularity over the years for use in mummification. You can use clear or colored wrap for more artistic designs. Some also like using the vinyl pallet wrap, remember you don't need anything thicker than 20 gauge. Some like saran/cling wrap mummification for sensory deprivation, others like saran/cling wrap to struggle against to see if they can escape (fun in prisoner/captive scenes), others like saran/cling wrap so they become the center piece of a buffet table and others like to wear saran/cling wrap as an outfit. Coban self-adherent wrap that is 6 inches wide and Vetrap that is 4 inches wide has gained some popularity but be aware some brands contain latex. The ideas and uses are plentiful. It isn't really like most other types of bondage. It provides the immobility and feeling of submission that other bondage techniques do, but there are added physical and emotional elements that are hard to duplicate any other way. While mummified, one you will experience sensory deprivation, as one you would in a sensory deprivation tank, although on a somewhat lower level. Not feeling restrained, but taken completely out of ones body, as though one is floating in some astral plane free from weight, feeling, sight, and sound. Only your essence remains, and one becomes intensely focused on the few small sensations that still remain heartbeat, breathing, and thoughts . This is done by wrapping material around the submissive's body. For a gentle, comfortable wrap, use elastic bandages. If this is more about bondage and helplessness, use duct tape over pallet wrap, wrapping the legs together and the arms against the body. For sensory deprivation, wrap each limb separately before doing an over-wrap... and consider inserting foam ear plugs before wrapping the head and cut off the mummy's eyesight.

Some materials are fairly common in mummification, and they can be broken down into a few broad classes:

Plastic is excellent for mummification, because it's relatively easy to work with and tends to stick to itself. Since it doesn't stick to skin (much), it can be used directly on the body, and is often the first layer of a more intense wrap. The down side is that it doesn't "breath," so it's not the most comfortable material for the person being wrapped. (On the other hand, some folks love that damp sweaty sensation!)Kitchen Plastic Wrap - Known as "cling film" in the UK, different brands have different characteristics. Saran WrapTM, for example, is fairly thick and won't stretch far before it breaks, but it sticks to itself tenaciously. Dow Handi-WrapTM, on the other hand, is thinner and stretches more. I personally prefer plastic with some stretch, as it makes it easier to get a smooth fit to the body and achieve the desired tension.

Pallet Wrap - Also known as "banding fim" in the narrower sizes, this is a usually heavier gauge, stretchy plastic that is used to wrap boxes to shipping pallets (among other uses). It's available in narrow rolls that are easier to use around the curves and angles of the body, as well as wide rolls for quick over-wrapping. Pallet wrap is available in colors including black, but most mail-order sources want you to buy a case at a time. Narrow rolls of green and clear are usually available at hardware stores and U-Haul locations.

Shrink Wrap - Not to be confused with pallet wrap, shrink wrap doesn't stretch much, if any. After it's applied, heat is applied (with a blow drier, for example) and the film shrinks, clinching whatever (or whoever!) is underneath

Tape has an adhesive backing of course, so it stays where you put it... good for mummification. Since tape also adheres to skin and hair, use tape as an overwrap, with something a bit less aggressive underneath. Most tapes don't "breath" so, again, this isn't the most comfortable wrap.

Duct Tape - The staple of mummification fans! Many, many wraps are done with duct tape over pallet wrap. It's wide (so you get a lot done with each pass), it's relatively attractive (standard gray duct tape makes a sort of shiny silver mummy, and it's available in colors as well), it's inexpensive, and it's readily available at any hardware store. Duct tape doesn't stretch, so take some care in applying it.

Electrical Tape - Made of vinyl, electrical tape (or upholstery repair tape) stretches to some degree and is available in bright colors. Some of the more expensive brands have an adhesive that's well-behaved enough to use directly on the skin. Because the tape is narrow, it's excellent for oddly shaped areas like the head, or where there are a lot of curves, like around the fingers.

Aisle Marking Tape - Not flexible and workable like duct tape, and not stretchy and narrow like electrical tape, aisle marking tape has one redeeming characteristic: it comes in stripes! Diagonal stripes of black and yellow, black and white, or red and white are used to mark off various industrial hazard areas. Don't overlook "message tape," which is typically used to seal cartons. It doesn't stretch and is difficult to work with... but think how appropriate it would be to wrap ones mummy with tape that says FRAGILE - Handle with Care!

Packing Tape - Plastic packing tape doesn't stretch and is very thin and tenacious... plus it tends to tear. It's difficult to work with and isn't very "pretty," but it will do in a pinch. It's available in a number of colors including light tan and absolutely crystal clear.

Metal Duct Seam Tape - This is literally a strip of thin metal with an adhesive backing. It wrinkles badly and, once wrinkled, it can't be smooth it out again. But it makes a nice accent if doing "artistic" mummification!

Bandages can be used directly on the skin and, for the most part, aren't sticky (VetrapTM is a wonderful exception). Since bandages "breath," the submissive will find these more comfortable than some other materials. One can even wrap the head completely, since air will pass through the bandage. Unless using multiple layers, bandages allow a lot of freedom of movement for the mummy, which again means more comfort. Plus, bandages can be used over and over again, reducing the costs of mummification. The down side is that it's tougher to keep the wrap in place as the bandages will tend to slip and slide (again, VetrapTM is an exception).

Gauze - Gauze doesn't stretch much at all, Since gauze is very absorbent, it's a useful base layer for encasement scenes (a relative of mummification) with, for example, hot wax or plaster of paris.

Elastic Bandages - Ace is probably the best-known brand. The simplest elastic bandage is just a strip of stretchy cloth. Some varieties have a bit of "tack" to their ends and will stick to itself; these are a bit easier to use. Elastic bandages usually come in a rough approximation of flesh tone.

VetrapTM - This material looks and feels more like crepe paper than anything else. It clings to itself marvelously, but doesn't stick to other materials. It comes in narrow rolls and is excellent for wrapping the head or anywhere there are a lot of tight curves. It's available from veterinary supply stores and often at tack shops.

Pre-WrapTM - This is a very thin, velvety-soft foam that is used in athletics under other wraps. It tends to cling to itself but doesn't really "stick". It can give an interesting milky, "filmy" look, but isn't quite as comfortable as fabric.

SpandexTM - Nothing stretches like LycraTM. It breaths, and is available in fluorescent colors. The down side is that Lycra is fairly expensive, and it's very "slippery," so expect problems keeping the wrapping in place.

Cloth Strips - While cloth (like SpandexTM, mentioned above) isn't the easiest thing to work with.. If there is an old, worn bed sheet that's about to head for the rag bag, try tearing it into strips and experimenting with it. Some people soak such strips in water before applying them, which makes them cling more and slip less.



There are some safety measures to keep in mind when performing mummification. Communication is of the up most importance and can be intense and a bit frightening to someone who's never experienced it. Negotiate first; make sure the submissive partner is reasonably comfortable with the idea, and that there are no claustrophobia issues. Check with the subject as one is wrapping, to make sure there aren't any uncomfortable spots and there isnít a building up too much pressure anywhere.

Keep Bandage Scissors Handy. Never knowing when someone might have a panic attack, cramp, or some other unexpected problem that demands quick release. Bandage scissors (safety scissors, EMT shears) have one blunt end that slips under the wrap material and reduces the chance of cutting the submissive. These are really handy to have around, and are inexpensive enough that you should have a pair anyway, for other scenes. They can be purchased at many drug stores and all medical supply houses. Make sure you know where yours are before you begin to wrap. Don't Get Carried Away wrappings need to me lighter then one would think. A little bit of tension isn't bad, but when it's over the entire body, it adds up... especially with multiple layers. Plus, cramps can come on without warning if you overdo it. Though of course wrap very tightly and turn mummification into a "torture" scene -- and some submissives love that. But make sure that's what they want, and be prepared for the scene to be a short one.To admire the work for a while and let the sub "float away" in bondage then take it easy on how much and how tightly wrapped it is.

Don't Obstruct Breathing - This seems obvious, but there are several points to note. Wrapping the entire head with non-breathable material like electrical tape -- leaving only nostril holes -- is an intense scene... but it's not good for someone with sinus problems if their nasal passages suddenly lock up. Be aware of how tightly you wrap under the jaw.

Take care not to restrict breathing when wrapping the chest and abdomen. If you're working with something like duct tape that doesn't stretch, make sure ythe subject can take a full, deep breath. If using plastic wrap, don't get carried away: Yes, plastic stretches... but multiple layers can exert as much pressure as a tightly laced corset. Remember: if pushed too close to the edge, this may cause the sub to have a panic attack.

Don't Play with Fire! - Plastic wrap, electrical tape, and so on are flammable petroleum-based products. Smoking, playing with candles, or using a Violet Wand near your mummy means a risk of fire.

Support your Mummy - Once the arms and legs are wrapped, your mummy will have no way to balance, and the slightest nudge can tip him or her over. This may be a mummy's greatest fear! It's vital that there support to the mummy at all times and make sure there is no danger of falling.

Watch Out For Dehydration - This isn't an issue for all mummification scenes. But if keeping the mummy wrapped in a non-breathing material for many hours, supply fluids to the submissive as time goes on (and, needless to say, feed the water carefully to avoid choking). It might not be a bad idea to have him or her drink a glass of water just before starting, as well. And common sense dictates you not try plastic-wrap mummification outside in 90∞ temperatures!

Toxic Wrap?

It's been pointed out that plastic is a petrochemical and a lot of different chemicals and compounds are used in its manufacture. Some have said that highly toxic chemicals like arsenic are used, and that by wrapping a person those poisons could leach out and be absorbed by the skin. While mummification isn't the intended purpose of pallet wrap, it's certainly handled in large quantities by industrial workers around the world, and organizations like OSHA and the FDA keep a close eye on health concerns. Still, it wouldn't be a bad idea to request a material safety data sheet on the brand of pallet wrap just to make sure.



Techniques for mummification as listed below require caution and preparation.Begin by deciding where to create the mummy. A "dungeon" is a natural choice, but so is a bedroom: one can stretch your completed mummy out on the bed and even join him or her for a little intimate fun. Just remember that, once the mummy's completed (or nearly so), if it's going to move anywhere one will have to transport it... so choose carefully.

Once decided where one will be working, gather what is needed For plastic wraps, of course need one or more rolls of plastic wrap. How many will depend on the length and width of the roll, as well as the size of the person you're wrapping. One can do several mummifications with a single roll of pallet wrap, but it might take a couple of rolls of plastic kitchen wrap to get through one session. For duct tape wraps, how much is needed again depends on the length of the roll and the size of the subject. Generally using about one and a half average-sized rolls of duct tape .In addition to whatever one is wrapping with, get a couple of washcloths or other padding. If engaging in nipple play after the mummy is completed, add a couple of cotton balls and a paper clip. And don't forget bandage scissors Of course one needs the volunteer, who also needs to prepare. A mummification scene can easily take 30 minutes to several hours. Unless wanting the mummy to suffer, a quick trip to the bathroom before starting is highly advisable!

Plastic Wrap Mummification

Start with the chest and shoulders, mostly because the shoulders, neck, and head are the trickiest areas to wrap. Begin with one or two wraps around the chest, just below the armpits. This gives the shoulder plastic something to cling to, and makes the job easier. If those cotton balls are handy, center one over each nipple as you begin your wrapping, so they'll be pinned against the skin. Next, wrap over each shoulder with one long piece or cut several pieces of plastic. Work along each shoulder until it's smoothly covered. If wrapping the head work up the neck now, or tackle this any time before laying the mummy down. It's easiest to use narrower plastic for the head. Try not to put too many layers or too much pressure against the neck, jaw, eyes, or nose... and, of course, leave plenty of space for breathing! Place a layer of plastic and cut out breathing holes as in doing so; this avoids the need for "precision" wrapping. Once the shoulders (and possibly neck and head) wrapped, return to the chest and wrap downward to the hips. A strip or two of narrow plastic through the crotch should be used to close this area off. Do not to let skin touch skin; it detracts from the "sensory deprivation" aspects of mummification if the submissive can feel him- or herself. Wrapping one leg is all it takes, or you can in fact just run a sheet of plastic between the mummy's legs. For each leg, run the plastic down the top of the foot, across the toes, and up the sole of the foot. For wide plastic you can just fold the resulting "tabs" over; otherwise, make a quarter turn and wrap the foot, then wrap up the leg to crotch level. Wrap the arms as well; when the mummy's wrapped arms are pressed against his or her plastic-covered body the two layers will adhere, locking the arms in place. To wrap an arm, fold the plastic over the hand, do a quarter-turn, and begin spiraling up to the armpit.

Be aware that plastic wrap has a tendency to "roll" at the edges, especially when going around curves (e.g., under armpits) or when it's under a lot of tension. To avoid this, try not to put any tension on the first layer of plastic. Go back with another layer, pulling a bit more, since the plastic will tend to adhere to the layer underneath.Once an edge begins to roll it will tend to continue, building up a ridge that is under a lot of pressure and can really dig into oneís your play partner. Keep an eye out for these; if one occurs, make sure it's not causing discomfort for the mummy. Just cut through the rolled edge and relieve enough pressure to alleviate problems; worst case, trim along the edge of the plastic, cutting the roll off completely. This brings up an important point: don't be afraid to modify the your work as one you goes. Donít get carried away and put too many layers over the chest or the partner will have problems breathing, don't hesitate to cut through most or all of those layers to relieve the pressure. The safety and comfort of the subject far outweighs the cost of some plastic wrap and the time it takes to apply it! And doesnít require ripping it all off and starting over. Having cut through enough plastic to alleviate the problem, just go over that area with a wrap or two and the mummy will be as good as new.

At this point have the partner who is completely covered in plastic wrap and are ready for the first over-wrap. Position the mummy's arms and hands wherever one likes. Fingertips at the crotch give the submissive an opportunity for some genital manipulation; arms crossed "Egyptian" or straitjacket-style will feel more like bondage. (Watch out for uncomfortable creases inside the elbows if going "Egyptian.") For women especially, be cautious of arms at the side, since their narrower waists won't support the arms and could result in excessive pressure on the elbows if wrapping too tightly. Beginning just below the shoulders, wrap down to mid-thigh, pinning the arms to the body. If you wrapped the arms separately, they should now be firmly held in place.

At this point, if working alone, help the mummy into a reclining position. Then, lift the legs and begin wrapping them together. Insert a folded washcloth or other padding between the knees and the ankles and then wrap the legs together, from the thighs down to the feet. Now there is a completed plastic-wrap mummy. Now, one last thing. Bend out the paper clip and use the end to gently pick open the plastic above the cotton balls, widening the holes as necessary. Pull out and discard the cotton balls, and one now has access to your mummy's nipples for whatever pleasures or torments might occur .

A duct tape mummification is potentially more stringent than plastic wrap. Duct tape doesn't stretch and is quite strong, so some care needs to be used in applying it. Done correctly though, a duct tape mummy will be just as comfortable as a plastic-wrapped one, but with less ability to squirm about. A duct tape (or other tape) mummy begins just like a plastic wrap mummy; this is because one can't apply tape directly to the skin without causing a lot of pain. (Even if the mummy is a serious masochist and one is a top-of-the-line sadist, this might be more intense than either of the pair can handle. If one still thinks to try tape directly on the skin, to try a very small (and hairy) area first.)Start the plastic-wrap mummy as described in the last installment. Once completed the overwrap down to the thighs -- the point at which help the mummy into a reclining position -- set the plastic wrap aside and pick up the duct tape instead. Begin with several strips running front-to-back to cover the shoulders, similar to the way the plastic wrap was used. Transitioning to the neck can be a bit difficult; the smoothest method is probably to apply short strips of tape vertically down the neck and a short distance onto the shoulders, chest, and back. A faster route is to lay down a strip half on the shoulder, half on the neck, and angled in more towards the center of the chest than the others. Tear or cut the duct tape in a few spots to get everything to adhere smoothly. The rest of the neck can be done once the base is finished.

This is a good time to repeat a warning from the installment on mummification safety. Don't wrap too tightly! This is even more important with duct tape than with plastic wrap. One You may be tempted to just wind the roll around and around your subject... don't! Even the tension caused by pulling the tape off the roll can be too much when distributed across the entire body. Instead, pull the roll away from your mummy to reel off a few feet of tape, then gently wrap it around and smooth the tape into place. Remember, add more tape and make it tighter if needed later, but once that tape hits the plastic wrap, the only way to get it off is to cut it off. Quite a bit of time is spent constructing the mummy; don't force an early end to the scene by getting carried away. If one does build up too much pressure, the your mummy should tell you. Make sure oneís partner understands that he or she needs to tell one what doesn't feel right. The goal is to have fun, not to "tough it out." Across the shoulders, through the ribs, and at the knees and ankles are common problem spots. If almost finished wrapping and your mummy complains of a throbbing shoulder, don't to give up and start over! Simply cut a slit through the problem area using bandage scissors; this should relieve the pressure. When the problem has been alleviated, place a small piece of plastic over the slit, and then smooth on enough duct tape to cover the plastic. The repair job will be nearly invisible.

Now, start spiraling carefully down the body. If planning nipple play later, use an indelible marker or small squares of electrical tape to mark the center of the cotton balls and tape over them; otherwise, one will you'll find it difficult to determine where to open the wrappings. Also, use the bandage scissors on the duct tape, unlike the plastic which can be torn open with the paper clip. When one reaches the end of the plastic overwrap at the thighs, take a moment to wrap the mummy's head. Put this off as long as possible to I talk with the my partner. Don't wrap too tightly, being especially careful under the chin and over the eyes and nose. Don't tape directly over the mouth, and leave enough slack that the mummy can open his or her mouth slightly.

Of course make sure not to obstruct your partner's breathing in any way. In addition, use the bandage scissors to cut a thin slit in the plastic along the lips before applying a single strip of duct tape across the mouth. At the end of the strip, fold about a quarter inch of the tape back on itself to make a tab. Now, if a sinus attack or other problem that inhibits breathing occurs, one can grab the tab, pull that single strip of tape loose -- most likely taking the plastic over the lips with it -- allowing your partner to breath through his or her mouth. If the problem persists, use the bandage scissors to quickly cut the wrappings away from the neck and head. Now help your mummy into a reclining position and pick up with the plastic wrap again. You can skip this overwrap and go right to the duct tape, but you may find it difficult to wrap the legs smoothly if they aren't already immobilized relative to each other. Don't forget the padding at knees and ankles as needed. Once you've finished with the plastic wrap, follow up with the duct tape to complete your mummy. Now that all the tape is applied, go over your mummy with your hands, smoothing the tape. You'll be surprised to find that a lot of the smaller wrinkles and puckers can be flattened out. This process also seals the edges of each strip to the one beneath, improving the overall appearance of the finished productThe mummy

There should be no rolls digging into the skin, and the overall tension won't be so great as to cause problems. Combine this with a comfortable temperature, and there's no reason you can't play with your new creation for a while. I've already mentioned the cotton ball trick for gaining access to the nipples. If you're working with a duct-tape wrap, you can try cutting holes somewhat smaller than the engorged nipples; when you pull the cotton balls out the nipples should follow. They'll be snuggly constrained by the small hole, keeping them engorged and sensitive. Bear in mind, though, that the edges of the duct tape can become uncomfortable after a while; if you anticipate a long session, you may want to cut larger holes. You can also gain access to other parts of the anatomy. A woman's genital area is particularly easy to work with, thanks to the wrap being away from the skin at the crotch and between the legs. Just carefully cut away a round or square piece of wrap an inch or two across. As you're pursuing these pleasures, keep in mind that your subject is completely wrapped in a (usually) non-breathing material, making it difficult for the body to cool itself. There may also be issues of pulled muscles from involuntary reactions. It's better to be a bit over-cautious than to push too far and spoil things. If your partner enjoys bondage and likes to have "quiet time," you might consider going the other way: make your mummy as comfortable as possible, then just let him or her quietly rest. This isn't total sensory deprivation by a long stretch, but it's amazingly effective. You can add a pair of headphone-style hearing protectors over the wrap to help reduce outside distractions. Sometimes better is the old style "over the ear" headphones, plugged into an FM radio tuned between stations with the muting turned off; the quiet rushing noise can help blanket out room sounds. Foam earplugs that are inserted into the ear canal are even more effective, but you have to add these before you wrap, and they're not easily removed in mid-scene if you decide you'd like to for some reason.

If you go the quiet route, you might be tempted to slip out of the room. Don't. Remember, your mummy is totally helpless. If something goes wrong, a mummy can't even call for help. You shouldn't leave your partner's side, not even for a moment. Their safety is in your hands. Now, that's not to say you can't pretend to leave, if that's something that would add to your play. Just stay on this side of the door when you close it, then slip quietly back into position. This can be a tremendous mind game to play with a mummified partner, but be absolutely sure panic or other negative reactions won't be the result before you try this.

At some point, either you or your mummy is going to decide it's time to end the scene. Unwrapping is the obvious answer for elastic bandages, but it takes far too long for plastic wrap, and is a virtual impossibility in the case of duct tape. If you can't unwrap, it's time to grab those bandage scissors. Find an area where you can start, like between the legs or through large nipple holes. It's difficult to cut the skin with bandage scissors, but be careful not to pinch! Once you have an opening large enough to get a finger through, start holding the wrap away from the skin as you cut. Plastic wrap tends to stick to the skin, and pulling it away by sliding your finger alongside where you're cutting will allow you to move faster with less risk. For a person who has a love-hate relationship with being tickled, for example, the soles of the feet might be freed early on. But when it comes time to extract my playmate, Most often start with the head. This gives your subject the opportunity to breath easily and speak with you (though don't expect much conversation if you've done a good job and sent your mummy to subspace). Be very careful around the face, especially the eyes and ears. Work two fingers under the wrap here, one on either side of the scissors, and cut very slowly and cautiously.

And don't forget there's hair under there... you don't want to give a bad haircut as a side-effect of the scene! If you cut from the neck up the side of the face and then across and back down, you can free the face and leave a "cap" or "hood" of sorts on the rest of the head. If you then proceed downward, cutting a slit towards the feet, you can eventually slip the wrap off the head without cutting too much near the hair. Once you've slit the front, you can "peel" the entire wrap off. Go slowly; plastic wrap tends to stick to the skin; amazingly so, if the wrapee has been encased for any length of time without perspiring excessively. Duct tape wraps will maintain much of their shape, and a first-time wrapee often finds it interesting and amusing to look at the "cocoon" that's left behind.

An interesting side effect is called "lizard skin". Unless you're a perfectionist, the inner layer of a plastic wrap will be wrinkled. If your partner has been wrapped for a while, you'll find that he or she maintains much of the texture of the wrap! A freshly-extracted mummification subject may have skin that looks something like that of a lizard; it's a surprising and strangely attractive result that quickly fades. (Elastic bandage mummification, on the other hand, will leave the texture of the bandage as well as the spirals from the wrap.)

You've just extracted someone from possibly non-breathing material... someone you may have been keeping very much "fired up." That probably means they are going to get very cold, very quickly. Have a nice robe or some thick terrycloth towels handy. Don't count on being able to walk your partner quickly to a warmer part of the house; depending on how long and tightly one is wrapped -- or how deeply they went into subspace -- it may not be possible for them to move very far or very quickly for a while.

I usually move my partner to the couch and sit with him or her, quietly talking about the experience and helping with the "return to Earth." Especially for a first-timer, it can be unwise to try to continue any sort of role playing. Drop the Big Bad Dom/me attitude for a while, and be there for your partner. More often than not it will be greatly appreciated.



Sensory deprivation facilitates the production of an altered state of consciousness through the reduction of extroceptive stimulation and/or motor activity [Tart, 1990]. Sensory deprivation functions in a similar manner as meditation; both reduce the perception of external stimulus. Whereas meditation accomplishes this through mental processes, sensory deprivation is a direct manipulation of the environment [Wallace & Fisher, 1991]. Partial sensory deprivation, including changes in patterns and relationships of sensory input, cause a state of relaxation conducive to an altered state. Awareness of one's surroundings remains and hypnologic activity is likely to occur. A reduction of external stimuli allows an individual to focus inward due to the absence of attending to sensory input. Altering sensory perception allows for a focusing of the mind which in time produces an altered state. Relaxation, time to think without distractions, vivid imagery, and feelings of love and warmth are common experiences [Wallace & Fisher, 1991]. Technically, total sensory deprivation is very difficult to achieve [Auerbach, 1996]. However, in severe deprivation environments noticeable differences emerge. White-out conditions, prolonged isolation, or a highly structured environment intensifies the altered state experience. If brain stimulation from sensory inputs is eliminated or greatly altered the brain begins to "fill in"/compensate for the change. Hallucinations likely result; all perceptual experience is being drawn from internal sources. Loss of identity, difficulty meeting basic survival needs, apathy, and depression have been known to occur in a total sensory deprivation environment. Research subjects typically find the experience intolerable within only 4 days [Wallace & Fisher, 1991].

.A therapeutic session lasts an hour. For the first forty minutes it is reportedly possible to experience itching in various parts of the body (a phenomenon also reported to be common during the early stages of meditation). The last 20 minutes often end with a transition from beta or alpha brainwaves to theta, which typically occur briefly before sleep and again at waking. The theta state can last for several minutes without the subject losing consciousness. Some use the extended theta state as a tool for enhanced creativity and problem-solving or for superlearning. Though short periods of sensory deprivation can be relaxing, extended deprivation can result in extreme anxiety, hallucinations, bizarre thoughts, depression, and antisocial behavior .In the aspect of Sensory Deprivation, including Solitary Confinement; All forms of sensory deprivation can have profound and long-lasting psychological consequences. ,effects of solitary confinement include depression, anxiety, difficulty with concentration and memory, hypersensitivity to external stimuli, hallucinations, perception distortions, paranoia and problems with impulse control.,The BerlinCenter treated ex-political prisoners from East Germany who experienced solitary confinement with sensory deprivation for long periods (from several months to several years). Torture methods included sleep deprivation, long lasting interrogation night and day and disorientation techniques. The prisoners reported that they no longer trusted their own perceptions, they went through psychotic states with delusions and hallucinations and experienced a total loss of cog initially, the subjects slept, but eventually they became bored, restless, and moody. They became disoriented and had difficulty concentrating, and their performance on problem-solving tests progressively deteriorated the longer they were isolated in the cubicle. Some experienced auditory or visual hallucinations.

The deterioration in both physical and psychological functioning that occurs with sensory deprivation has been linked to the need of human beings for an optimal level of arousal. Too much or too little arousal can produce stress and impair a person's mental and physical abilities. Thus, appropriate degrees of sensory deprivation may actually have a therapeutic effect when arousal levels are too high. The purpose of all coercive techniques is to induce psychological regression in the subject by bringing a superior outside force to bear on his will to resist. Regression is basically a loss of autonomy, a reversion to an earlier behavioral level. As the subject regresses, his learned personality traits fall away in reverse chronological order. He begins to lose the capacity to carry out the highest creative activities, to deal with complex situations, to cope with stressful interpersonal relationships, or to cope with repeated frustrations. (CIA 1983, p. K-1)

Susceptibility to external influence, including both primary suggestibility and persuasibility, is clearly increased by SD. The data indicate that this phenomenon originates with the lack of information anchors in the SD situation: the subject is at loose ends, without guidelines for his behavior, unable to concentrate, and in a state of stimulus- and information-hungerÖ (Suedfeld 1969, p. 166)





References

Auerbach, L. Altered States of Consciousness, Lecture, Orinda, CA, (1996).

Tart, C.T. (1990). Altered States of Consciousness. (3rd ed.). New York: Harper Collins.

Wallace, B. & Fisher, L.E. (1991). Consciousness and Behavior. (3rd ed.). Needham Heights, MA: Allyn and Bacon

In the BDSM submission and dominance hold not only a vital importance but also the basis of a lifestyle. The duality held there in between dominance and submission holds the key to a balance of needs being met. There are many Levels of the implementation of this in the lifestyles of those who choose it to meet their needs. Some implement this in fantasy play, in their relationships as a whole, in their sexual relationships and in their lifestyle as a whole. In this essay, I shall cover dominance, submission and switches as well as the importance there of in each aspect of the duality in creating trust and deepening the trust in a relationship. This also involves many other factors as a foundation such as responsibility, respect, self knowledge and communication.



Submission as one important aspect of this relationship is both in the nature in some people and is a gift of release. The complete release of control and will of ones own to another in a trusted relationship and the respect given thereof to another for such is in some means an honor. The selfless serving nature of some comes out fluidly in this security of belonging to another where they can uninhibitedly give in to this aspect of their nature. In such the submissive will fulfill the desires and or needs of the dominant with out question in the trust that they in turn will fulfill the need of their submission. Often times this relationship is based on respect, trust and at other times Love. Sometimes as in the case of a submissive in title the gift is given for shorter periods of time and as one deepens the level of submission as does the time length increase. This is the ability to give up yourself entirely to the will of another and take pleasure from it.

In the BDSM lifestyle there are largely three different types of submissives. Ultimately the deeper into submission the sub goes, the stronger as a person they have to be to give up more control and will with each level and yet be able to maintain some aspect of self. Also one must be very sure of ones self to give up every ounce of control and thought.

A submissive is the first tier in the Dominant/submissive lifestyle of BDSM. Submitting to their Master, they give up control for long periods of time. However they still have their opinions and their choices and then can still make them. Including things such as dishes and pay the bills and shopping. While it only changes during set times and parameters. There is also the thought of the "power balance" between dominant and submissive. Meaning that in a submissive role although one gives up control the power is really still 50/50 just in a different setting and under more intense circumstances. Sex is usually a large part of this relationship and mostly where the submission enters in. The intensity of this aspect is still strong, the punishments and pain are real and overwhelming however there is more of an option to stop, and this does not spill over into everyday life as much.

The second tier of this is a slave. As a slave, control and will are surrendered completely. The power balance is completely tipped in the Dominants direction. However keep in mind this is a choice the slave makes not something she/he was made to do. Slaves usually are slaves 24/7 and live in this lifestyle as a whole. They may work but when they get home there is no distinction from normal day to a BDSM day, that person is always a slave from the day they ask for that. As a slave sex is still very real and alive however not always the goal and not needed for the Dominant and slave to be in that persona. As a slave the lifestyle is usually more intense in pain, humiliation and just pure pleasure. As a slave this does not mean if the Dominant is giving an order that breaks the law or will result in damage to ones being that it should obey on a whim. If such occurs in my opinion they are not ready for the gift of submission..

The final tier of this is Pet, though it hasnít always been a classification. A pet is more on the side of a slave except for one large difference, sex in not always involved and in some cases is not. the requirement of a pet is to give up yourself and obey, you gain pleasure from the control and the obeying not from sexual play. There can be play but it is rare in this kind of lifestyle. This submission is one of the most dangerous because one can lose themselves mentally because so rarely one has thoughts of their own, usually they do not work and although they may discuss things with their master/mistress/dominant, but the dominant has the final say.

For a submissive female, finding an appropriate dominant partner is something that should be approached with a great deal of thought. Just because a man is dominant does not mean he will make a good dominant for every submissive. Same goes for male submissives looking for dominant females. Just as in a vanilla relationship, there are many different kinds of relationships within a power relationship. There are several things a submissive needs to look for in a potential dominant. But before doing that, they need to first look inside of herself and decide what she wants and needs from such a relationship. Is being in love with their dominant an important part of the relationship sought? Do they want to be a submissive to a dominant or a slave to a master? After asking themselves these questions, a submissive needs to then their her potential dominant the following questions to see if they would make a good pair. Doing this can prevent future mishaps or miscommunications.. Safety should always be foremost in a submissiveís mind when seeking a dominant partner. The submissive will wish to ask if the dominant is looking for a short term or a long term relationship? D/s relationships can be anything from occasional play partners to committed lifetime partnerships. Is the dominant looking for a mono or poly relationship and if they are looking for a poly relationship, will it be one in which he expects his submissives to be intimate with one another? This is important to know before committing, because it will save a submissive a lot of heartache down the road. Is the potential dominant sadistic? This is an important question to ask because if a submissive ends up with a sadistic dominant and she is not masochistic, it is going to be a very difficult road. The submissive will only fear her Master, and the trust will not develop as it should. There are some dominants who only play at being dominants. They wear the mask, but are only abusers searching for easy prey. They use their submissives as punching bags and they give pain because they are cruel, administered when they are angry and out of control. They prey on submissives who have very low self esteem, thinking they deserve no better. Will the dominant require the submissive to sign a contract? A contract is a document that is drawn up by the dominant, stating the terms and conditions of the relationship. It may include such things as responsibilities of both dom and sub, rules, infractions, punishments for infractions, reasons for dismissal, duties, expectations, and length of time the submissive will serve. Not all dominants desire contracts, believing that they serve little purpose in a true D/s relationship. Other dominants do want contracts, believing it will make the submissive feel safe to know exactly what her boundaries and limitations are...and also to know that the dominant has responsibilities he must adhere to as well. Is the dominant looking for a slave or a submissive? Although the two terms are sometimes interchanged, they have very different meanings. A slave is submissive, but a submissive is not necessarily a slave.

In the alternative lifestyle of BDSM, there is nothing more important than staying safe. However, many submissives forget this. In their submission, they often let safety fall by the wayside because they put total trust in their dominant partner to keep them safe. Trusting one's dominant is important, but that does not mean one should ignore certain steps to keep safe.

1) Always use a safe word. It is the job of the dominant to stretch the submissive's limits and help one face their fears. Depending on the submissive, they may not be ready physically, mentally or emotionally to participate in certain activities. They must be allowed to use a safe word if a scene becomes to intense for them. The safe word needs to be predetermined and neutral so that the dominant knows to stop immediately if the sub says it. Once one has a safe word, do not be afraid to use it. A safe word is pointless if one is are afraid to use it. Some submissives hesitate in using their safe word because they are afraid of disappointing the dominant. They feel like they have failed if they are unable to follow through with a scene. Nothing could be further from the truth. Submission is all about expanding ones limit's a little at a time and the sub must be ready...physically, mentally and emotionally. A good dominant always understands if the sub must use your safe word and will often use the time as one to discuss any fears or hesitations that one may have in regard to that particular scene.

2) Let a friend know if one is going to be involved in a scene with someone they have not known for an extended period of time. Tell them the time, date, and location...as well as what dominant will be present. Give them a time frame and arrange to call them within a certain window of time. This way, if something goes wrong and you are unable to call them, the friend will know where one can be found.

3) Get to know the dominant before giving them trust. It is very easy for a submissive to be swept away by a dominant's controlling personality. After all, that is what a submissive craves. With all of the different areas to explore, though...in the world of BDSM, it is important to know what kind of scene the dominant is into. If one does not get to know the dominant before making oneself vulnerable to another's desires and could be placing oneself at risk of great harm physically and emotionally. Not all dominants are alike and choosing carefully is important.

4) Listen to one's instincts. As simple as this may sound, it is one of the most important safety rules. Wild animals rely on their instinct for survival and those same instincts are present in everyone. If there is a gut feeling a scene is not safe, expressing ones concerns to their dominant is important.



Another aspect of dominance and submission in BDSM is a Switch. A switch is a person who is sometimes submissive and sometimes dominant. Some people firmly believe that switches are not real or do not really belong in the lifestyle because they are just playing at it and someone either has to be submissive or dominant. Some people aren't always submissive or slave, sometimes they are pure masochist or bottom. The bottom and masochist does not necessarily submit, but plays for the sake of the sensation and the need to feel it now and again. On the opposite end you will find the top or sadist who is not interested in dominating someone or playing with someone who wants to submit. All he or she wants is a canvas for his or her whip or flogger. Sometimes you are both sadist and masochist and then you become a switch because you like to experience both.

There is another case where switching occurs naturally. In a poly household where there is an alpha slave, the alpha slave takes control of all the other slaves in the household and will sometimes even be responsible for training and punishment. That slave will not only be slave to the Master or Mistress, but also Mistress to the other slaves. This makes that person a switch and the irony is that it is often these people who most vehemently deny the existence of switches. For example take a pack of wolves. There is always and alpha in a pack. This wolf will be challenged constantly by the younger dogs until it is driven away or replaced by another alpha. This then causes the previous alpha to become beta. Just like that one can be the beta dog in one situation and the alpha in another. A switch can only be dominant in one relationship and submissive or bottom in another - some fem doms are famous for bottoming to one man and dominating other men and women. It is a function of the relationship. Other switches band together and switch amongst themselves in one relationship. There are as many variations to this as there are variations to relationship.

Some switches have taken control of communities and have run them very efficiently as they know both the psychology of the dominant or top and the submissive or bottom. They can handle both groups beautifully as a mediator. Switching is healthy too, especially in a poly household. The alpha slave submits completely to the Master or Mistress and then has the opportunity to flex that natural dominance that most slaves display as well. It provides balance.



Dominance Is also a very vital and important role in the BDSM lifestyle as it comes with itís own gifts and itís own responsibilities. True Domination is a subtle thing. It quietly transcends force and walks silently through the forests of inequity. True Domination encourages desire and thus creates Wisdom. Dominants are not created, they are dominant with a key that fits the secret slot in the hearts of all submissives, a key to provides access to the needs of their hearts, bodies, and souls and a key which opens the Gateway to Understanding their innermost, and often buried desires. True Domination is the realization and recognition of Responsibility and Honor to accept the submissives belief in one. Dominants receive their courage and direction from the strengths submissives' provide, dispersing all doubts through their belief in the dominant and the recognition of the ability to lead and guide without reservation or fear. Dominants find energy through the submissives' needs and desires in turn giving them purpose to their efforts. A true Dominant feels what the submissive feels. They cry when the cries and laugh when they laughs and are pleasured by their pleasure. True Dominants listen as the submissive speaks and learn from them. Their words must be reflected in the dominants actions and expertise is gained over time with satisfaction guaranteed by patience.

The dominant is the keeper of the sub's Hope, the Bearer of their Trust and the Guardian of the Commitment. Together with love they may live life to the fullest extent possible. Computers make it very easy for aspiring Dominants to dominate someone from a distance. It is so simple in fact, that many have learned that by acting the part, playing the role, speaking the speak and walking the walk, they can give the aura of Domination without the resulting Responsibilities. This is especially true of 'on-line Dominants'. We often find that this acting is the beginning of the end and many have fallen tragically in this medium. Many have discovered that even if not genuinely Dominant they can put on an 'act" in this arena and thus have as many, no-strings-attached, cyber-slaves as they like. The problem surfaces when these "dominants" begin, as they often do, to believe their own silly propaganda and nonsense. They begin to consider themselves "Superdoms", despite the fact that they have no experience in controlling anyone in real life, including themselves. Domination is not what the dominant does do, it is what they are in essence. Not created on line or over the telephone and is not a learned trait. One is either Dominant and always has been or they are not.

Although many Dominants, like submissives have repressed their nature for many years, when it is awakened they know and feel it. Realizing that Domination is not about sex, control or bullying others around, but is a subtle inner feeling of emotion. One which elicits a special response from those who recognize the aura. Dominants see their own weaknesses and work towards creating a stronger inner self, one which can be shared with the submissive without concern of reprisal or retribution. Over a period of many years Dominance matures and blooms, in much the same way that submissive natures do. Understanding, Trust, Devotion, Commitment and Time, not words, mold a Dominant. Domination is much like the graceful bending of saplings in the wind. Requiring a flexibility to succeed. Dominants who will not bend with the needs, desires and fears of their submissive partners will wake one morning to find themselves cold, alone and broken, left to wilt in a haze of confusion, a victim of Our own misunderstanding, distrust, lack of commitment and impatience. There is a change seen in the lifestyle as it is slow and subtle much like We are. The "Kneel Bitch" attitude of yesterday, is giving way to an overt Loving Dominant. One who professes caring and commitment in a new and different manner. One who acknowledges ones needs as well as the sub's and breathes as they do walking beside them as their Path finder and guide, mentor, protector, lover and friend.

Dominants must observe our submissives' through the glass of knowledge and see them in perfect detail. It is this detail which will allow the dominant to love the submissive without distortion. And through this love, return to the fulfillment found in their precious company. The current prevailing philosophy is that long term open relationships in D/S appears to be emerging in mass not unlike the sexual revolution of the 1960's and 1970's. The closet kings and queens of our lifestyle are wearing business suits and uniforms over their leather thongs and boxers, often engaging in D/S activities and public functions as well as participating in open and honest discussions regarding Dominance and submission, absent the terror or stigma of being labeled 'kinky' or 'perverse'. It would not be surprising at all when in the very near future our lifestlye is as accepted by society as a whole as readily palatable as is lesbian and gay love.



The duality in dominant and submissive relationships is indeed very important to maintain a working order. In many Dominant and submissive relationships if the Dominant is new or unsure of his abilities, it can be very easy for a submissive to actually be the one controlling the relationship. As a submissive, this is not what she or he truly desires. However, to obtain the sense of pure Dominance from their partner, they believe they have to control the situation. The Dominant sometimes lets them, which is actually detrimental to both parties. However, this dynamic in BDSM relationships can happen and often. To understand this we have to understand the reasoning behind many Dominant/submissive relationships. If one were to be able to look down upon the lives of 10 different D/s couples you would see that many of the submissives are ones that in their daily lives have control of everything. They run the household, pay the bills, work two jobs, and takes care of the kids. Submission in becomes their special time to let go and not have control of anything, not what they eat, what they say, what they wear, and most importantly what happens to them. All they can do is feel, and feel in extremes. However because the submissive is a lot of times the one who controls all other aspects it is very difficult to let go of the control and they start to top from the bottom. This does not mean the submissive wants to be Dominant it usually means the opposite. They want to be controlled and dominated but may not be feeling as satisfied with the technique or lack of harshness in their current submissive relationship. A few examples of topping from the bottom would be where a submissive during the times of play is suggesting what implement should be used which is a more obvious form but can happen. More subtle

ways that submissives control their Dominant is by denying things to their Dominant until they feel that it is the right time to give him what he wants. One of the major pieces of D/s lifestyles is letting your Master stretch your limitations, maybe trying new things you would have never let yourself try before our of shame or fear. Now this is not to say that you should just put your life in a Dominants hands and have no limits. Please have limits, safe, sane, and consensual play is always key. However if you do not trust your Dominant to punish as needed or pleasure you in his way in his own time, than the relationship isn't what it could be.

The solution to this could be as simple as putting the submissive in her/his place. They could just be pressing the limits to see when they will be stopped. Once the law has

been laid down again this can stop the situation immediately. However sometimes the issue is deeper and something to be addressed more formally. It could be the submissive has deep trust issues, if this is the case then counseling maybe the only way to help the situation. Really it can be different for all Dominant/submissive couples so it is key to make sure that it is not a serious emotional issue before corrective measures are taken.

The pillars on which to build a D/S relationship are honesty, respect, obedience

and trust. The obedience you shout that you need, is only one aspect of it. Someone needs

to respect and trust you in order to gain their obedience and honesty. Honesty is not only a one way street either. One needs to make sure that one is willing to take responsibility for the submissive's feelings, safety and general well being when with them and that the same is done for oneself In order to respect a submissive's need for safety, one must respect their need to make a safe call when meeting them and to give their information like a copy of ones passport or such. Respect that they will have to know they are safe by honoring the right to use a safe word that both are agreed upon and by honoring the limits. In order to honor anyone's limits, one must know all the areas of play and make sure that you do not use any toy without some training and knowing what the risks are when using it, as well as what to do when things go wrong. For instance, someone who knows what they are doing would never leave a submissive that they tied up alone in a room. A few things could happen, the submissive could go into shock, or the circulation could become impaired, leading to injury. Even using rope to restrain someone has risks. A submissive needs to trust that one will be able to look after them. If one is honest enough to admit to a novice status, it is always a good idea to go and see a mentor in the local community, taking the submissive along, for training. It is good to grow together and it gives the submissive cause to relax with one and clearly show that the intent is honorable. Respect a submissive's need for friends and family support. Do not alienate them from their circle of loved ones. It is disrespectful and does not show any concern for their well being. Respect it when your submissive is sick or feeling emotional. Do not expect them to only serve oneself then. Sometimes a dominant serves as much as a submissive. When things are tough for the submissive and the dominant helps them through it, they will do anything for the dominant. It is a fact that this will help any other type of relationship too.

Reading up on the lifestyle and researching it will help. There are a lot of books out there and one that I would recommend for a first read is "The Loving Dominant". It will help one see what a submissive really is, how a submissive thinks and how to treat one with love, care and respect. It really is a need for the submissive to serve and if one is responsible and caring, this will save a submissive from another monster out there who is out to abuse the prey that comes along. This lifestyle is not about abuse. It is about consensual dominance and submission for some, consensual sadism and masochism for other and consensual bondage and discipline. there is a responsibility to maintain the structure set up with the submissive. If the sub breaks the rules, it is one's responsibility to make sure that the sub is either corrected or punished. It is also a responsibility of the dominant to train them in how to serve the dominant in the way they like and responsibility to be consistent and clear in the instructions given.

In conclusion, the importance of not only dominance and submission in the lifestyle, but those who are switches holds a key to the foundation of the lifestyle. Furthermore, I conclude that the importance of not only trust, respect, responsibility, safety, communication, compatibility, but also wisdom, research and personal experience is what allows us to develop more into who and what we are. In such, the very essence of BDSM based on these building blocks of a foundation allows us to unlock our inner selves and fully explore the journey of self. I have covered not only the topics stated previous in this paragraph, but also there levels there in held, to not only deepen my own understanding in the subject, but also mayhaps the readers as well.

Portraying beauty

Those whom we are called to hold reasons of their own for calling, those whom we hail to hold reasons of their own to live. For to caste such bonds between those and call or hail of them brethren or family, kin or pack is to forge tethers made to hold the gods themselves. Yet to portray such in the light of personal belief , to make others see the grace and the elegance or the sheer beauty with in each of those one has come to cherish and to find the words to describe such things is often difficult.

One must find that link and fill themselves with that particular thought and then it shall portray itself beautifully, like a butterfly from a cocoon. To emerge and spread it's wings for flight.For those who know not of what I speak eventually you shall and for those who know of what it is this writtled tongue does whisper in the silence may the moon light thy path, the wind aid thy steps and the shadows protect thee



Vampyrism

Vampyrism is not a simple path to adhere to for everyone.

Vampyres are born dark and experience childhood differently than non vampyres.

They are in touch with their dark side but too often are confused until a deeper understanding of who they are comes into focus.

There are many aspects of Vampyres.

There are those who relate to the ideals and values of a never ending life, immortality, power, the ability to transform and control elements, combining vague facts or fantasy into their lives, creating a mythical Vampyre.

These vampire humans are in search of themselves and need to be encouraged to delve deeper to find the true meanings that await them.

True Vampyres

Vampyres do not view themselves as humans, because we are not human in all terms, true Vampyres see humans as the weak strain, full of emotions that drain away at them, wandering around like sheep in a field waiting to be herded into a flock.

Vampyres see humans as prey and life force.

We are the darkness of nature, strong and beautiful.

Emotional Balance

Vampyres look upon themselves as "GODS"; there is nothing above us, only beneath.

We kneel before our make shift altars in obtaining growth and enlightenment of true darkness.

We invoke and conjure powers in various forms for development and attainment of advancement.

We dedicate our selves to ourselves.

During advanced training, human emotions are a hindrance to the true Vampyre; they create confusion and too often get in the way of reaching the desired goal. Total focus and strength is needed during ritual work. Moral values that are instilled in us since early childhood should be cast away; Vampyres are not guided by these moral issues, as they are considered part of the weakness of humans, and have no impact on a Vampyre.

This advanced training is highly regarded as the initial step into being an Adept Vampyre, the combinations of ritual work, developing psychic strength, pushing one self to the very limits, as well as testing these developments in and outwardly is only part of the rigid training that slowly builds the character needed for the Vampyre Adept.



Astral Life Force

Through the technique of astral travel, astral life force is drained from desired humans. Astral contact is valued for the life force drawn.

Several variations of this can be achieved through practice and WILL.

Pranic energy is not the only aspect of a draining, the draining of clairvoyance, skilled knowledge or other various aspects of the human can be obtained.

Blood Essence or Astral Life force is first and foremost described through the act itself, as with all rituals, the growth from the actual experience itself, rises beyond what is learned in text or other forms of education.

The hunting Vampyre can travel at will, change and shift, shape shifting from form to form as desired.



Blood Lust

The desire for human blood has been guarded throughout time and kept sanctified for Vampyric rituals, Vampyres and blood magicians add blood energy to their rites, empowering their work with their blood force.

Blood Vampyres who consume blood, satisfy a deep rooted need or desire, certain individual Vampyres face an eternal hunger to feed from blood, gaining from this source, personal gratification.

The shared blood between two consenting blood drinkers can heighten any situation that is taken.



Vampyric Symbolism



Symbols have existed since the beginning of time. These symbols incorporate into our everyday lives; becoming so much of the norm they are often overlooked.

Symbolism in a Vampyres life can be viewed in different ways, from the self created symbols representing ourselves or towards a shrouded power, to the symbolic relationship of fantasy myths regarding vampires.

Vampires imploding upon contact with sunlight, rather cinematic, but truthful, if we look at it symbolically. The sun, the light that represents the illumination of the soul towards a higher power, this is the light that will kill the Vampyre, as the Vampyre is its own high power.

The proverbial driving of a stake through the heart can been symbolically seen as the manifestation of emotional attributes that block or bind the Vampyre into emotions that conflict with the higher learning process.

So with symbolism redefined, the night prowling, blood drinking Vampyre is created with the astral Vampyre.

These symbols are studied by the Vampyre in training and provide a better understanding of our inner selves. Creating personal symbols or sigils also plays an important role in deepening the understanding of ourselves.

As what we create, we manifest, empowering these sigils with our personal power for use in ritual or during meditation, can only serve to advance the knowledge sought.

Symbols are found everywhere, man made and natural creations, each representing what we can bring from or put into them.

Combining Deities and Vampyrism

The purpose of this section is to show the relationship between Vampyrism and Deity worship. In many occult and religious practices the worship, invocation of deities is common place. Elementals, God/dress, Spirit summoning all pertains to the drawing from a believed higher power.

This power can be drawn for personal strength, be put into an object to empower the object, or a vast array of other practices used by the individual.

As each deity represents a force or a significance of what that deity can represent, the vast usage of deities for individual rites is carefully chosen.

Once carefully chosen, a link between the practitioner and the deity is made.

With the worlds populous of deities exceeding over 1,100, careful research on the chosen deity is recommended. Detailing what the deity represents to exactness is a tiring process, but in ritual, results far exceed if the correct deity is chosen rather than an assumption considered to suffice.

If choosing deity as a personal symbol, keep in mind that YOU are the true power behind the deity, that Vampyres worship their alter ego bowing down before no one. Self worship instills a strong will and from a strong will comes an untouchable force. Self worships doesn't deny the power of other forces, but manifests them into self given fortitude against adversary. Worshipping the self provokes deep meaning in the Vampyric conditioning, all hidden strengths evolve and as the ego heightens, and so does the eternal hunger to strive for more attainment of awareness.

If you choose, invoke these gods, manifest them into your life, but know yourself as god, for you are a true Vampyre.



On Charging, Consecrating Objects

Charge-

To intentionally imbue with energy. The energy can be transferred for a distance or during physical contact.

Consecrate-

To solemnly dedicate or devote something or someone to a sacred purpose and /or to that purpose to the service of the Deity, i.e.; to consecrate a ritual tool to the purpose of destruction, or to consecrate a priestess to the service of Lucifer.

Dark Timing

Although any hourly time is acceptable for ritual work, astral work would seem more feasible to approach when man is most vulnerable, during his sleeping hours.

Even the strongest of mind and spirit succumbs to a weakness during the sleeping hours, be it day or night, vulnerability lies within the sleeping human.

But this vulnerability does not restrict the adept from astral attacks or ritual work, as the strength and WILL of the Vampyre exceeds all restrictions or regulated thoughts that many apply to ritual work or astral manipulation.

Vampyric Families.

As with any family, Vampyre families are close knit & well bonded.

Vampyre parents are readily able to understand and teach their family members of their ways as to prevent the same misconceptions and misunderstandings that many have felt during the varied developmental growth stages.

Conception

Systematically procreation is the same for Vampyres as well as humans, but the major difference being prior to conception with either one or both of consenting copulating Vampyres is the Vampyric soul that is inherited by the embryo. If one parent is human and the other Vampyric, the fetus will inherit both structures from each parent. Like genetics and the effects of dominating gene structure, whether the child is more Vampyric than human would apparently depend on the aptitude of the Vampyre in mention, if the Vampyre is adept then the child would inherit a dominating Vampyric soul, but would still require Vampyric conditioning as to attain the true Vampyre that resides within.

Therefore the condition would reside in the Vampyric parent to teach, guide and direct the child during the age of maturity when it would be most beneficial, when the child is young enough to take in the knowledge, as with all children, they are readily able to learn more at a younger age than they are when they grow into the older pubescent years.

But maturity levels should be regarded in the highest regard as to not create confusion in the child that might not be mentally mature enough to process the teachings. This would be up to the closest parent to the child as no one knows their child better.

If the closest parent is not Vampyric, then a unanimous decision has to be made by both parents as to when the correct timing is.

If there is a stalemate to this decision, then perhaps to seek outside help from someone who is adept and familiar with a circumstance such as this.

The Vampyric Mother with Child

There is considerable evidence that the Vampyric child will drain from the mother, causing medical conditions that are often miss interpreted as normal pregnancy conditions, fatigue, anemia, variations in blood and iron levels are depleted, as with many human pregnancies, but too often it is unnoticed with Vampyric mothers due to the lack of understanding of Vampyrism among the medical profession.

During the trimesters the Vampyric mother should ensure her own health by providing herself and the unborn child with more than the desired/required energy that the non-pregnant Vampyre requires.

Following this practice will enable the unborn Vampyre baby to grow and be nurtured as its dark nature intended.

The Non Vampyric Mother With Vampyric Child

The non Vampyric mother will surely be depleted more rapidly, her energy levels will dramatically decrease, and she may even hold resentment to the child while carrying, as it has become a difficult pregnancy.

This is the time for you Vampyric dads to step in and offer yourselves to the unborn child and the mother; your feeding should be increased as well during this process, as to not deplete yourself in the energy giving to your family. I include the mother, even though she not Vampyre because of the drain of her to your Vampyric child. You can subsequently add energy filled items around her, the unborn soul is capable on it's own accord to draw from other sources than the mother, but in generally will tap the life force resources direct. If you create. Be responsible to nurture.



In this life we are faced with a multitude of decisions that we are forced to make or choose to make directly. These decisions no matter how large or small create personal changes within us and in our surroundings. If we choose to act in haste without forethought then there is always a repercussion to answer to.

If we contemplate and still choose the wrong choice, the repercussion still has to be dealt with.

In the Vampyres life the choices are as the same as it would apply for anyone, with one difference, we are predatory by nature. With this as the foundation, to make a choice while as a predator, there is no room for wrong choice.

As much as the wolf rips the flesh from the kitten, the Vampyre too, acts in accordance with its inner nature and should maintain the highest degree of integrity for the choice the Vampyre makes.

To dominate astral or mentally for the purpose of strengthening the self, for the self, not for the distribution of shared energy or transference. Not for the calmative purpose of healing or regeneration of others, but for the "self". Becoming the strength of all blood that is consumed, Selection of who is not biased. You are the chosen and you have been chose.

Humans, in their weakened state of sheep being led to slaughter could be considered a commodity.

What Vampyre wouldn't prefer the taste of a strong willed fighter with high moral values and convictions that drip from their essence, or perhaps a cunning and shrewd business entrepreneur would stimulate the palate more so then the average 'Joe' that does the 9 to 5 routine with little or no attributes.

The higher degree of life force that surges through the 'selection' certainly offers more to the Vampyre. But don't disregard the unintelligent, the less skilled, the average Joe, as he might very well possess enough mundane, basic, everyday drudgery in his life that it pulses through him like a rip tide. If he holds enough contempt for what he doesn't have, or struggles with daily issues till it nearly devastates him emotionally, he too would fit on the menu, and of course, there are the other Vampyres who are so decadent that not partaking on the delicious essence could be viewed at less than what the Vampyre really i.e. Master of WILL. Too often I have seen many Vampyres state that they concern themselves with their kindred, they share feelings of love and respect and loyalty to their kind, that in any and all sense they would protect and nurture and guide and serve each other with the strength and fortitude that can surpass any organized militant group or organization, but too often while distantly, semi admiring this attribute that is shared amongst the kindred, I have felt a dismissal of the nature of the Vampyre, the hunter becomes casual and restricted, losing what one of the basis is, for what a true Vampyre is at best, a predator.

So we can disregard the attempts of control and manipulation of power-heads who insist that we maintain our suppressed WILL, while in the company of other Vampyres.

Base your survival on what YOU set before yourself, what is allowed by the elders or indoctrinated figure heads who establish rules while they tend to their sheep can and often, castrate the true Vampyre.

Vampyric emotions are controlled as the Vampyre chooses. Being 'in control" during the awakened state as well as the astral gives the Vampyre cunning ability to manipulate the emotions and situations around him to his liking. A simple thought or an induced series of thoughts that provoke direct actions from the energy source are common place amongst true Vampyres. Altering the conditions in the center of the Vampyres circle or surroundings creates a vast amount of personal strength for Vampyres, an emotional play for the subject at hand. But not always are these thought forms directed into others, used for the purpose of feeding, they can be used for an array of reasons all surrounding the Vampyre and what the situation occurring is.

It can be varied from a High Magical Rite to a game of play, all depending on what the Vampyres goal is.

Blocking the Vampyre

With the auras field composed of as many gaps from negative mental and health related issues, the auras field is not a strong fortress against the adept Vampyre. It is not a fortress at all. Astral blocking is seldom ever done correctly by individuals who still delve into the cosmic egg protection scheme. Creative visualization when done properly may maintain the Vampyre at bay momentarily, but the WILL of the Vampyre is too strong for the average circle of blue light to work.

If the Vampyre chooses, space and time does not interfere with the WILL or the attack. In opposition to this theory, the WILL of the energy source with a strong WILL of its own, in attempts to prevent astral attack, follows the appropriate measures, for this instance we will call name this "sue".

Sue acts in accordance with the act of rite, followed by after thought that she is free from astral attack and releases her protection from her or as in most cases fails to secure the level of protection needed to hold back the attack.

Sue feels safe and secure knowing her golden glow will protect her during the night or day which ever the case may be.

Like with energy feedings, all energy has to be maintained in order for the result to be proficient. Sue takes comfort and slowly releases her golden glow, even though Sue's WILL was present to possibly block the attack, Sue's WILL may take a lesser degree of strength and then Sue is open for attack.

With primal instincts, the hunt is a distinctive pleasure of the Vampyre, the attack and the energy in combination makes the lamb led to its slaughter like a sustaining game of choice.

Feeding from the Auras Field

Your aura is the physical manifestation of your non physical energy. With the physical, mental and spiritual auras field combining together to produce what can be seen by auras field visionaries as one single or separate, or combined field of energy that is produced from life and its circumstances, the auras field becomes an energy source.



cherokee language



Cherokee syllabary







Origin

The Cherokee syllabary, which was reputedly invented by George Guess, a.k.a. Chief Sequoyah, of the Cherokee, was introduced in 1819. Sequoyah's descendants claim that he was the last surviving member of his tribe's scribe clan and the Cherokee syllabary was invented by persons unknown at a much earlier date.



By 1820, thousands of Cherokees had learnt the syllabary, and by 1830, 90% were literate in their own language. Books, religious texts, almanacs and newspapers were all published using the syllabary, which was widely used for over 100 years.



The syllabary is still used, but only by a fairly small number of people. Efforts, such the Carnegie Cherokee Project, are being made to revive both the Cherokee language and the Cherokee syllabary



English: Pronunciation: Cherokee Script:

Acorn gu-le



Agree da-da-he-tse-tlv



All ni-ga-da



All right ha-wa



Alone u-wa-sa



Already ga-yu-la



Also na-s-quu



Amen e-me-nv



And a-le



Angel di-ka-no-wa-di-do-hi



Anvil a-so-di-ta-lu-gi-s-gi-u-li-gi



Apple sv-ga-ta



Apricot da-lo-mi-ge-a-dv-dv-s-ka-i



Apron a-tse-sa-do



Arrow di-ga-da-tla-dv



Arrowheads di-ga-da-tla-dv-tsu-s-go



Ash tsu-ga-no-nv



Ashes go-s-du



Asleep ga-li-ha



Ate a-ga



Aunt e-tlo-gi OR e-lo-gi OR



Ax ga-lu-ya-s-di



Baby u-s-di-ga OR u-s-ti-i OR



Bacon ha-wi-ya--u-ka-yo-sv -



Bad u-ho-i



Bag de-ga-lo-di



Ball a-la-ga-lo-di



Banana qua-me-na-a



Barrel sv-do-ni



Basket tsu-lu-tsa



Bass u-no-ga



Bat la-me-ha



Batter a-su-ge-di



Bay v-da-li



Beads a-de-la-di-ya-tso-di



Bean du-ya



Bear yo-nv



Beautiful u-wo-du-hi



Beaver do-yi



Bed ga-ni-si



Bedroom a-sv-s-ti--ka-nv-su-lv -



Bee wa-du-li-si



Beech tree gu-sv-tlu-gv-i



Beef wa-ka--ha-wi-ya -



Before i-gv-yi-di-tlv



Behind o-ni-di-tlv



Believe a-quo-hi-yu



Believed a-quo-hi-yu-nv



Believe (will) da-go-hi-yu-ni



Bell ha-lv-ni



Below e-la-di-tlv



Belt a-da-tlo-s-di



Bench ga-s-nv-hi-dv-ga-s-gi-lo



Beside u-li-di-tlv



Between a-ye-li



Bible go-we-li-u-ha-ge-dv



Big e-qua



Bigger u-ta-ni-di



Big spoon e-qua-di-do-di



Birch tree a-ti-sv-gi-tlu-gv-i



Bird tsi-s-qua



Birth u-de-nv



Birthday u-de-ti-yi-s-gv-i



Black gv-na-ge-i



Blackberry ka-nu-ga-hi



Blackbird gv-na-ge-tsi-s-qua OR si-s-qui-li-s-da OR



Black racer a-do-gi-ya-s-gi-i-na-dv



Black skunk di-la-gv-na-ge-i



Black snake ga-le-si



Blanket tsu-s-qua-nv-ni



Blood gi-gv



Blouse a-ge-yv-ga-du-i-u-nu-wo-gi



Blue sa-go-ni-ge-i



Bluebird tsa-quo-la-da-gi OR tsi-quo-la-de OR



Bluejay tsa-yo-ga



Boat tsi-yu



Bobcat gv-he



Book go-we-li



Bow ga-li-tsa-di



Bow and arrow ga-li-tsa-di-a-le-di-ga-da-tla-dv



Box ga-ne-sa-i



Boy a-tsu-tsa



Boys a-ni-tsu-tsa



Branch u-s-di-u-wa-ni-ga-lv



Branch (stream) u-s-di-ge-yv-qua



Brain nv-tsi-da



Brave tsi-li-tsu-ya-s-di



Bread ga-du



Bridge a-sv-tsi-OR-a-su-tlv-i OR



Broad ax dv-na-ga-ka-yu-s-di



Brother u-do



Brothers a-na-da-nv-tli



Brown wa-di-ge-i



Bucket ta-lu-gi-s-gi-go-yi-nu-s-di-a-ma



Building a-ne-s-ge-ha



Bullfrog ka-nu-nu



Butter go-sa-nv-hi



Butterfly ka-ma-ma



Buzzard su-li



Cabbage u-s-ge-wi



Cake wa-du-li-si OR u-ga-na-s-ta OR u-ga-na-s-dv OR OR



Candle u-ka-na-wi-a-tsv-s-do-di



Candy ka-lu-se-tsi



Canoe tsi-yu



Cap u-gv-tsa-di-a-li-s-que-ta-wv



Car a-tso-du-di



Cardinal do-tsu-wa



Cast iron pot tsu-la-s-gi



Cat we-sa



Caterpillar s-go-ye-a-ne-s-gi-lv-s-gi



Center a-ye-li



Central a-ye-li



Chair ga-s-gi-lo



Chapter a-ya-do-lv-i



Cherokee tsa-la-gi



Cherokee Nation tsa-la-gi-ti-a-ye-li



Cherokee (place) tsa-la-gi-yi



Cherry ta-ya



Chestnut ti-li



Chestnut tree ti-li-tlu-gv-i



Chickadee tsi-gi-li-li



Chicken tsa-ta-ga



Chicken hawk ta-wo-di



Chief u-gv-wi-yu-hi



Child a-yo-tli



Children di-ni-yo-li



Child of u-we-tsi



Chimney a-hu-tsa-wa-la-gv-i



Chipmunk gi-yu-ga



Christ ga-lo-ne-da



Christian tsu-ne-ti



Christmas u-na-de-ti-yi-s-gv-i



Church di-ge-la-wi-s-ti



City ga-du-hv-i



Clean u-da-nv-ga-lv-da



Clock wa-s-ti



Close a-s-du-di



Cloth a-na-yo



Clothing di-nu-wo



Cloud u-lo-gi-lv



Cloudy u-lo-gi-la



Coat ga-sa-le-na



Coffee ga-we OR ka-wi OR



Coffee pot ka-wi-a-do-di-tsu-la-s-gi



Cold u-yv-tla



Colt a-gi-na-so-qui-li



Come e-he-na



Come in gi-yv-ha



Container a-tli-s-do-di



Cook (N) a-da-s-da-yv-hv-s-gi



Cook (V) a-da-s-da-yv-hv



Cooking pot tsu-la-s-gi



Cooking stove a-da-s-da-ya-di-ga-ka-hv-i



Copper tsi-yi



Copperhead wo-di-gi-a-s-go-li



Corn Beater ka-no-na



Corn bread sa-lu-ga-du



Corner u-nv-si-yv-i



Couch shell e-la-qua-a-ma-e-qua-hi-e-hi



County s-qua-du-gi



Cove u-ge-da-li-yv-i



Cow wa-ga



Crawfish tsi-s-dv-na



Cream a-s-ta-tlv-da



Creek ni-la-dv-na



Cricket ta-la-du



Crow go-ga OR go-gv OR



Cry a-tlo-ya-s-di



Cucumber ga-ga-ma



Cup ga-nu-hi-lo-di



Daughter u-we-tsi-a-ge-ya



Day i-ga



Days du-do-da-qui-sv



Daylight u-gi-tsi-ha



Death a-yo-hu-hi-s-di



Dear a-wi



Deep ha-wi-ni



Devil a-s-gi-na



Dime s-go-i-ya-da-nv-te-di



Dirt ga-da



Doctor di-da-nv-wi-s-gi



Dog gi-li



Dogwood ka-nv-si-ta



Door a-s-du-di



Doorway ga-lo-hi-s-di



Dough (corn) a-su-ge-da-se-lu



Dough (flour) a-su-ge-da-u-lo-le-s-da



Dove gu-le-di-s-go-ni-hi



Down e-la-di



Dress a-sa-no



Dresser di-se-hi-s-ti



Dry u-ka-yo-di



Duck ga-wa-nv OR ka-wo-nu OR



Duckling ka-wo-nu-a-ni-dv



Dusky horned owl tsu-li-e-na



Eagle u-wo-ha-li



Eagles a-wo-ha-li



Ear ga-le



Earth e-lo-hi-no





Eel dv-de-gi



Egg u-we-tsi



Eight tsa-ne-la



Elephant ka-ma-ma



Elm tree da-wa-tsi-la-tlu-gv-i



Emegrants u-ni-lu-tsv



Empty vessel a-tsi-s-do-di



Enemy tso-tsi-da-na-wa



Eye a-ga-do-li



Eyes di-ga-di-li



Face u-ka-dv-i



Fast ga-tsa-nu-la



Fat u-li-tso-hi-dv



Father a-do-da



Feather u-gi-da-li



Field tso-ge-si



Fireplace go-dv-di-a-hu-tsa-wo-la-dv



First a-gv-yi-yi



Fish a-tsa-di



Fishing a-si-v-s-gi



Five hi-s-gi



Flour u-tsa-le-s-da



Flower hu-tsi-lv-ha



Flowing e-gv-i



Fly dv-ga



Flying squirrel de-wa



Fog (FAR) tsu-gv-ha-dv



Food a-li-s-ta-yv-ne-ti



Forest a-do-hi



Forever a-do-hi



Fork yv-gi



Four nv-gi



Fox tsu-la



Friday tsu-na-gi-lo-s-ti



Friend o-gi-na-ni-li



Friend (my) o-gi-na-li-i



Friends tso-ga-li-i



Frog wa-lo-si



Frost u-ya-dv-ha



Fruit u-da-ta-nv-a-gi-s-di



Frying pan a-ha-wi-ya-gv-na-wa-do-di



Gap (MTN) u-yv-la-dv-dv-i



Garden a-wi-sv-di-yi



Geese sa-sa-u-ni-go-di



Girl a-ge-yu-tsa



Glass u-ne-s-da-la



Glove s-ka-i-li-ye-su-lo



Goat tsu-s-qua-ne-gi-dv



God e-do-da



Going ge-ga



Going (was) ge-gv-i



Going (will be) ge-ge-s-ti



Gold da-lo-ni-ge-i



Good o-s-da



Goose sa-sa



Go out do-yi



Gosling sa-sa-a-dv



Grapes qua-lu-si



Grass ga-nu-lv-hi



Grasshopper do-la-tsu-ga



Gravy u-ga-ma



Great Spirit a-da-nv-do



Green a-tse-hi



Gritter a-su-go-s-di-se-lu-tsu-wa-ni-ge-i



Groundhog a-ga-na



Group u-da-tli-gi



Grown person u-dv-na



Grown plant u-dv-sv



Groups du-na-da-tli-gi



Guinea gu-que-di-ga-na-sa-i



Hammer gv-ni-li-da-s-da



Handsaw u-s-di-a-ga-na-do-gi



Happy a-li-he-li-s-di



Hat a-li-s-que-ta-wo-gi



Hawk tsi-wo-di



Hay ka-ne-s-ga



Hazlenut a-yu-gi-dv



Head a-s-go-li



Hear ga-dv-gi-dv



Hear (I) a-ka-dv-ga-nv



Hear (will) ga-ga-dv-ga-ni



Heat u-di-le-ga



Heard (I) ga-dv-gi



Heaven ga-lv-la-di



Hello si-yu OR o-si-yo OR



Hens tsa-ta-ga-a-gi-si



Heron ka-na-s-go-wa OR tsi-ga-wa-yi OR



Hickory nut so-hi



Hickory-nut-soup qua-na-tsi



Hickory tree wa-ne-i-tlu-gv-i



Highway e-qua-nv-no-hi



Hit it gv-ni-ga



Hit it (will) dv-gv-ni-la



Hoe ga-lo-go-di



Hog si-qua



Holly u-s-da-s-di



Home a-que-nv-sv-i OR o-we-nv-sv OR



Hoot owl u-gu-gu-hi



Horse so-qui-li



Hot u-di-la-ga



House a-da-ne-lv OR ga-li-tso-de OR



Hummingbird wa-le-lu



Hundred s-go-di-ta-wu-qui



Hungry (I am) a-gi-yo-si



Hurry u-tli-s-da



Husband u-ye-hi







Ice u-ne-s-da-la



Ice cream u-ne-s-da-la-di-s-ta-nv-hi-u-nv-di



Icicle u-ne-s-da-la-u-ne-sa-dv-i



Inch e-ya-si-ta-dv-hi



Indian yv-wi-ya-hi----plural:-a-ni-yv-wi-ya-hi -- plural:



Indian plant wo-di



Inside ha-wi-ni



Island a-ma-ye-li



Itch u-ni-tsi-la



Jahova yi-ho-wa



Jesus tsi-sa



Jug ga-de-gu-gu



Jump ha-da-na-wi-dv



Kettle ka-wi-a-di-di-tsu-la-s-gi



Key a-s-du-i-s-di



Kill tsi-lu-ga



Kinfolk yo-hv-s-ti-a-na-dv-ni



Kingfisher tsa-tlo-hi



Kitchen a-da-s-ta-ti



Knife ye-la-s-di



Know (I) tsi-ga-ta-ha



Lake v-da-li



Lamp a-tsv-s-di-go-i



Last o-ni



Lawn o-ni



Lazy ga-na-li



Leaf u-ga-lo-gv



Learn ga-do-le-qua



Leg ga-ga-lo-i



Legs di-ga-ga-lo-i



Light a-tso-s-dv



Lightning a-na-ga-li-s-gi



Like gi-ni-tlo-yi



Lion tlv-da-tsi



Little u-s-ti



Little people yv-wi-tsu-na-s-ti-ga



Lives e-ha



Log tsu-lv-da-ge-wi



Log cabin tsu-lv-da-ge-wi-a-ne-s-gv-di



Long ga-nv-hi-dv



Love tsi-lv-quo-di OR tsi-ge-yu-i OR



Man a-s-ga-yv



Mask a-gv-du-lo



Match a-tsu-s-di



Matress a-tse-s-do



Me a-ya



Meadowlark na-qui-si



Meat ha-wi-ya



Medicine nv-wa-ti



Medicine Man di-da-nv-wi-s-gi



Men a-ni-s-ga-ya



Metal ta-lu-gi-s-gi



Milk u-nv-di



Minister a-la-tsi-do-lo-s-gi



Minnow u-s-di-a-tsa-di



Minnows tsu-na-s-di-a-tsa-di



Moccasin u-tsu-wo-di



Mole ti-ne-qua



Monday do-da-quo-nv-hi



Money a-de-la



Month i-ya-nv-da



Moon u-do-sv-no-e-hi



Morning su-na-le-i



Mosquito do-sa-u-dv-na



Mother e-tsi



Mountain u-nv-da-tlv-i



Mountains du-nv-da-tlv-i



Mouse ta-la-s-ge-wi



Mouth a-ho-li



Mudhen do-ga-wa-ni



Mulberry gu-wa



Mushroom u-lo-que



Muskrat sa-la-qui-s-gi



Nail yv-gi



Needle ga-ye-wi-s-do-di-yv-gi



Negro gv-na-ge-i



Nephew v-gi-wi-na



New a-tse-hi



Newspaper di-ga-le-yv-ta-nv-hi-go-we-li



Nickle (coin) hi-s-gi-i-ya-da-nv-te-di



Night sv-no-yi



Nighthawk a-sv-no-yi



Nine so-ne-la



No tla-no



No good o-yo-i



No thank you tla-no



None ka-ni-gi-dv



Noon i-ga



North tsu-yv-tlv-i



Nose ga-yv-tlv-i



Now no-quo



Numbers di-se-s-di



Nuthatch tsu-li-e-na



Old a-ga-yv-li



One sa-quo OR sa-qui-i OR sa-wu OR OR



One feather sa-quo-u-gi-da-li



Onion sv-gi



Open a-s-du-i-dv



Outside do-ye-hi



Overalls u-tse-sa-di-a-su-i-o



Overcoat u-dv-na-ga-sa-le-na



Owl u-gu-gu



Ox ga-na-li



Paid a-gu-yo-dv





Paint a-si-wi-s-ti



Pair tsu-tso-da-li



Panther tlv-da-tsi



Paper go-we-li



Parrott tsi-s-qua-ga-wo-ni-s-gi



Partridge gu-que



Passageway ga-ne-nu-tlv-i



Passion flower u-wa-ga



Path u-s-di-nv-no-hi-u-lo-hi-s-di



Pay a-gu-yv-di



Peace do-hi-yi



Peace on earth e-lo-hi-no-do-hi-yi-ge-se-s-ti



Peach qua-nv



Peacock gv-na-ta-u-qua-do-tli



Pear di-go-dv-di



Pencil di-go-we-lo-di



Persimmon sa-li



Pheasant dv-di-s-di



Phone di-li-ho-he-di



Pie ge-li-s-gi



Pigeon wo-hi



Pillow a-gu-s-do



Pine no-tsi



Pineapple no-tsi-i-yu-s-di-sv-ga-ta



Pine cone u-s-gu-ta-nv-hi-no-tsi



Pink u-s-go-lv-gi-ga-ge-i



Pitcher u-we-se-di



Place ha-na-ni



Place to lay down a-ni-si-di



Plates di-te-li-do OR a-se-li-do OR



Play da-ne-lo-hv-s-ga



Plow ga-da-lu-go-di



Plum qua-nu-na-s-di



Pond v-da-li



Pony u-s-di-a-so-qui-li



Pork si-qua-ha-wi-ya



Popular tsi-yu



Potato nu-nv



Prairie chicken tsa-ta-ga-i-go-di-e-hi



Pray a-da-do-li-s-do-ti



Preach a-la-tsa-do-ti



Preacher a-la-tsi-do-ho-s-gi



Pumpkin i-ya



Purple Martin dlu-dlu-(spelled-"tlutlu")



Quail gu-que



Qualla qua-lv-yi



Quiet e-lo-we-hi



Quilt ye-ga-li



Quilts di-ye-ga-li



Quit tsi-yo-hi-s-da



Quite e-la-ne-i



Rabbit tsi-s-du



Racoon gv-li



Raining a-ga-s-ga



Rainbow tsi-s-de-tsi



Rat tsi-s-de-tsi



Rattle ga-na-tse-di



Rattlesnake u-tso-na-ti



Raven go-la-nv



Read hi-go-li-ya



Red gi-ga-ge-i



Redbird do-tsu-wa



Return hu-lu-tsa



Returns u-ni-lu-tsv



Rice go-no-he-nv



River e-quo-ni-ge-yv-i



Ring a-li-ye-su-s-ta-wo



Road nv-no-hi



Robin tsi-s-quo-quo



Rock nv-ya



Rooster tsi-ta-ga-a-s-ha-ya



Rough u-da-tsa-dv-di



Run ti-s-qua-lv-di



Salt a-ma



Sassafrass ka-na-s-da-tsi



Saturday do-da-qui-de-na



Saw ga-na-do-gi



Saw (I) a-gi-go-hv



School di-do-le-qua-s-di



Screech owl wa-hu-hu



See tsi-go-wa-ti-ha



See (I) tsi-go-ti



Seven ga-li-quo-go OR ga-li-quo-gi OR



Sew ga-ye-wi-s-di



Sheep u-no-de-na



Sheet u-ta-no-hi



Shell u-ya-s-ga



Shirt a-s-ga-yv-u-nu-wo-hi



Shoe a-la-su-lo



Shoes gi-la-su-lo



Short s-qua-la-hi



Sick u-tlv-ga



Silver a-de-lv-u-ne-ga



Sister u-lv OR a-de-lv OR



Six su-da-li



Skirt a-sa-no



Sky ga-lv-lo-i



Sleep ga-tli-ha



Slow u-s-ka-no-la



Small u-s-ti



Smile u-ge-tsa-s-gv



Snail e-la-qua



Snake i-na-dv





Snow u-nu-tsi



Snowing (it is) go-ti



Snowbird du-di



Sock a-li-ho



Socks di-li-yo



Soccer sa-quo



Soldiers a-ni-yo-wi-s-gi



Someone gi-lo-sa-quo-hi



Son (of another) u-we-tsi-dv-hi



Son u-we-tsi



Soup u-ga-ma



South tsu-ga-na-wv-i



Sparrow tsi-s-qua-ya



Speckled u-nv-tsa-dv



Spicewood no-da-tsi



Spoon di-do-di



Spring (of water) ga-nu-go-gv-a-ma



Squirrel sa-lo-li



Star no-tlv-si



Steer ga-na-li



Stool a-li-s-dv-tsu-s-di-ga-s-gi-lo



Stop ha-le-wi-s-ta



Stove a-da-s-da-di-ga-ka-hv-i



Strawberry a-nv



Street ga-la-nv-da



Sugar ga-li-se-tsi OR ka-li-se-tsi OR



Sun i-ga-e-hi-nv-do



Sun (is shining) a-ga-li



Sunday do-da-qua-a-gv-i



Sunshine a-ga-li-ha



Swan sa-sa



Sweet u-ga-na-s-ta



Table a-li-s-da-yv-di-ga-s-gi-lo



Tail ga-do-ga



Tails di-ga-do-ga



Tales ka-no-he-lv-v-s-gi



Talk hi-wo-ni



Talk (I will) da-tsi-wo-ni-si



Talked (I) qui-wo-ni-sv



Talking tsi-wo-ni



Tall ga-lv-la-di-i-ga-di



Tea u-ga-lo-gv



Teacher di-de-yo-ho-s-gi



Tears (rips) hi-tsa-ga-lv



Tears (cry) tsu-ga-sa-wo-dv



Teeth di-go-yv-ga



Ten s-go-hi



Thank you wa-do OR s-gi OR



That na



That is na-a



Then na-hi-yu-i



There na-hna



Thick u-ha-ge-dv



This hi-ya



Think ge-li



Think (I will) ga-li-s-ge-s-ti



Thistle tsi-tsi



Thought (I) ge-li-s-gv



Thousand sa-quo-i-ya-ga-yv-li



Thursday u-gi-ne-i-ga



Three tso-i



Tipi (cloth) a-na-wo-a-da-ne-lv



Tiny u-s-ti



Tipi (skin) ga-ne-ga-a-da-ne-lv



Tobacco tso-lv



Today go-hi-i-ga



Tomahawk ga-lu-ya-s-di



Tomato u-na-gu-hi-s-di



Tomatoes u-ni-na-gu-hi-s-di



Tomorrow su-na-le-i



Tonight go-hi-u-sv-hi



Tooth ka-yu-ga



Trail u-s-di-nv-no-hi



Tree tlu-gv-i



Trees de-tlu-gv



Tribe a-ni-la-s-da-lv



Trousers a-su-lo



True a-do-hi-yu



Try ha-ne-ta



Tuesday ta-li-ne-i-ga



Turkey gv-na



Tufted-titmouse u-tsu-gi



Turnip da-qua-sa-nv



Twin di-ga-tla-wa



Twins di-ni-tla-wa



Two ta-li



Uncle e-du-tsi



Under a-wi-ni-tsa



Understand (I don't) tla-i-go-li-ga



Understand (didn't) tla-ya-quo-tsi-i



Understand (won't) tla-i-ge-go-li-ga



Up ga-lv-la-di



Valley ge-da-li-yv-i



Vein u-lo-i-s-di-gi-gv



Very u-do-hi-yu



Walk a-i-su



Walnut sa-di



Want (I) a-qua-ya-du-li



Wanted (I) a-qua-du-li-s-gv



War da-na-wa



Warm u-ga-na-wa



Weasle tsi-s-ga-tsi-da-lo-ni



Wednesday tso-i-ne-i-ga



Weeds ga-nu-lv-hi



Welcome tsi-lu-gi



West wu-de-li-gv-i



What ga-do



Wheat u-tsa-le-s-di





Where ha-tlo



When hi-la-yu-i



Whirlpool wa-gu-li



White u-ne-ga



Who ga-ga



Wife u-s-da-yv-hu-s-gi OR a-tsi-ye-hi OR



Wild ge-ya-ta-hi



Wildcat gv-he



Winter a-ma



Wind u-no-le



Window tso-la-ni



Witch s-gi-li



Wolf wa-ya



Woman a-da



Wood a-ga-yv



Woodpecker ta-la-la



Word ka-ne-i-s-di



Words di-ka-ne-i-s-di



Work (go to) u-te-lv-nv-di



World e-lo-hi



Wren tsi-tsi OR a-li-ta-ma OR



Write ho-we-lv-ga



Yard o-ni



Yellow do-lo-di-ge-i



Yellow mockingbird hu-hu



Yes v-v



Yesterday u-tlv-hi



Young a-da-hi



Romany gypsy

THE ENGLISH GYPSY LANGUAGE

The Gypsies of England call their language, as the Gypsies of many other countries call theirs, Romany or Romanes, a word either derived from the Indian Ram or Rama, which signifies a husband, or from the town Rome, which took its name either from the Indian Ram, or from the Gaulic word, Rom, which is nearly tantamount to husband or man, for as the Indian Ram means a husband or man, so does the Gaulic Pom signify that which constitutes a man and enables him to become a husband.

Before entering on the subject of the English Gypsy, I may perhaps be expected to say something about the original Gypsy tongue. It is, however, very difficult to say with certainty anything on the subject. There can be no doubt that a veritable Gypsy tongue at one time existed, but that it at present exists there is great doubt indeed. The probability is that the Gypsy at present exists only in dialects more or less like the language originally spoken by the Gypsy or Zingaro race. Several dialects of the Gypsy are to be found which still preserve along with a considerable number of seemingly original words certain curious grammatical forms, quite distinct from those of any other speech. Others are little more than jargons, in which a certain number of Gypsy words are accommodated to the grammatical forms of the languages of particular countries. In the foremost class of the purer Gypsy dialects, I have no hesitation in placing those of Russia, Wallachia, Bulgaria, and Transylvania. They are so alike, that he who speaks one of them can make himself very well understood by those who speak any of the rest; from whence it may reasonably be inferred that none of them can differ much from the original Gypsy speech; so that when speaking of Gypsy language, any one of these may be taken as a standard. One of them - I shall not mention which - I have selected for that purpose, more from fancy than any particular reason.

The Gypsy language, then, or what with some qualification I may call such, may consist of some three thousand words, the greater part of which are decidedly of Indian origin, being connected with the Sanscrit or some other Indian dialect; the rest consist of words picked up by the Gypsies from various languages in their wanderings from the East. It has two genders, masculine and feminine; o represents the masculine and i the feminine: for example, boro rye, a great gentleman; bori rani, a great lady. There is properly no indefinite article: gajo or gorgio, a man or gentile; o gajo, the man. The noun has two numbers, the singular and the plural. It has various cases formed by postpositions, but has, strictly speaking, no genitive. It has prepositions as well as postpositions; sometimes the preposition is used with the noun and sometimes the postposition: for example, cad o gav, from the town; chungale mannochendar, evil men from, i.e. from evil men. The verb has no infinitive; in lieu thereof, the conjunction 'that' is placed before some person of some tense. 'I wish to go' is expressed in Gypsy by camov te jaw, literally, I wish that I go; thou wishest to go, caumes te jas, thou wishest that thou goest; caumen te jallan, they wish that they go. Necessity is expressed by the impersonal verb and the conjunction 'that': hom te jay, I must go; lit. I am that I go; shan te jallan, they are that they go; and so on. There are words to denote the numbers from one up to a thousand. For the number nine there are two words, nu and ennyo. Almost all the Gypsy numbers are decidedly connected with the Sanscrit.

After these observations on what may be called the best preserved kind of Gypsy, I proceed to a lower kind, that of England. The English Gypsy speech is very scanty, amounting probably to not more than fourteen hundred words, the greater part of which seem to be of Indian origin. The rest form a strange medley taken by the Gypsies from various Eastern and Western languages: some few are Arabic, many are Persian; some are Sclavo-Wallachian, others genuine Sclavonian. Here and there a Modern Greek or Hungarian word is discoverable; but in the whole English Gypsy tongue I have never noted but one French word - namely, tass or dass, by which some of the very old Gypsies occasionally call a cup.

Their vocabulary being so limited, the Gypsies have of course words of their own only for the most common objects and ideas; as soon as they wish to express something beyond these they must have recourse to English, and even to express some very common objects, ideas, and feelings, they are quite at a loss in their own tongue, and must either employ English words or very vague terms indeed. They have words for the sun and the moon, but they have no word for the stars, and when they wish to name them in Gypsy, they use a word answering to 'lights.' They have a word for a horse and for a mare, but they have no word for a colt, which in some other dialects of the Gypsy is called kuro; and to express a colt they make use of the words tawno gry, a little horse, which after all may mean a pony. They have words for black, white, and red, but none for the less positive colours - none for grey, green, and yellow. They have no definite word either for hare or rabbit; shoshoi, by which they generally designate a rabbit, signifies a hare as well, and kaun-engro, a word invented to distinguish a hare, and which signifies ear-fellow, is no more applicable to a hare than to a rabbit, as both have long ears. They have no certain word either for to-morrow or yesterday, collico signifying both indifferently. A remarkable coincidence must here be mentioned, as it serves to show how closely related are Sanscrit and Gypsy. Shoshoi and collico are nearly of the same sound as the Sanscrit sasa and kalya, and exactly of the same import; for as the Gypsy shoshoi signifies both hare and rabbit, and collico to-morrow as well as yesterday, so does the Sanscrit sasa signify both hare and rabbit, and kalya tomorrow as well as yesterday.

The poverty of their language in nouns the Gypsies endeavour to remedy by the frequent use of the word engro. This word affixed to a noun or verb turns it into something figurative, by which they designate, seldom very appropriately, some object for which they have no positive name. Engro properly means a fellow, and engri, which is the feminine or neuter modification, a thing. When the noun or verb terminates in a vowel, engro is turned into mengro, and engri into mengri. I have already shown how, by affixing engro to kaun, the Gypsies have invented a word to express a hare. In like manner, by affixing engro to pov, earth, they have coined a word for a potato, which they call pov-engro or pov-engri, earth-fellow or thing; and by adding engro to rukh, or mengro to rooko, they have really a very pretty figurative name for a squirrel, which they call rukh-engro or rooko-mengro, literally a fellow of the tree. Poggra-mengri, a breaking thing, and pea-mengri, a drinking thing, by which they express, respectively, a mill and a teapot, will serve as examples of the manner by which they turn verbs into substantives. This method of finding names for objects, for which there are properly no terms in Gypsy, might be carried to a great length - much farther, indeed, than the Gypsies are in the habit of carrying it: a slack-rope dancer might be termed bittitardranoshellokellimengro, or slightly-drawn-rope-dancing fellow; a drum, duicoshtcurenomengri, or a thing beaten by two sticks; a tambourine, angustrecurenimengri, or a thing beaten by the fingers; and a fife, muipudenimengri, or thing blown by the mouth. All these compound words, however, would be more or less indefinite, and far beyond the comprehension of the Gypsies in general.

The verbs are very few, and with two or three exceptions expressive only of that which springs from what is physical and bodily, totally unconnected with the mind, for which, indeed, the English Gypsy has no word; the term used for mind, zi - which is a modification of the Hungarian sziv - meaning heart. There are such verbs in this dialect as to eat, drink, walk, run, hear, see, live, die; but there are no such verbs as to hope, mean, hinder, prove, forbid, teaze, soothe. There is the verb apasavello, I believe; but that word, which is Wallachian, properly means being trusted, and was incorporated in the Gypsy language from the Gypsies obtaining goods on trust from the Wallachians, which they never intended to pay for. There is the verb for love, camova; but that word is expressive of physical desire, and is connected with the Sanscrit Cama, or Cupid. Here, however, the English must not triumph over the Gypsies, as their own verb 'love' is connected with a Sanscrit word signifying 'lust.' One pure and abstract metaphysical verb the English Gypsy must be allowed to possess - namely, penchava, I think, a word of illustrious origin, being derived from the Persian pendashtan.

The English Gypsies can count up to six, and have the numerals for ten and twenty, but with those for seven, eight, and nine, perhaps not three Gypsies in England are acquainted. When they wish to express those numerals in their own language, they have recourse to very uncouth and roundabout methods, saying for seven, dui trins ta yeck, two threes and one; for eight, dui stors, or two fours; and for nine, desh sore but yeck, or ten all but one. Yet at one time the English Gypsies possessed all the numerals as their Transylvanian, Wallachian, and Russian brethren still do; even within the last fifty years there were Gypsies who could count up to a hundred. These were tatchey Romany, real Gypsies, of the old sacred black race, who never slept in a house, never entered a church, and who, on their death-beds, used to threaten their children with a curse, provided they buried them in a churchyard. The two last of them rest, it is believed, some six feet deep beneath the moss of a wild, hilly heath, - called in Gypsy the Heviskey Tan, or place of holes; in English, Mousehold, - near an ancient city, which the Gentiles call Norwich, and the Romans the Chong Gav, or the town of the hill.

With respect to Grammar, the English Gypsy is perhaps in a worse condition than with respect to words. Attention is seldom paid to gender; boro rye and boro rawnie being said, though as rawnie is feminine, bori and not boro should be employed. The proper Gypsy plural terminations are retained in nouns, but in declension prepositions are generally substituted for postpositions, and those prepositions English. The proper way of conjugating verbs is seldom or never observed, and the English method is followed. They say, I dick, I see, instead of dico; I dick'd, I saw, instead of dikiom; if I had dick'd, instead of dikiomis. Some of the peculiar features of Gypsy grammar yet retained by the English Gypsies will be found noted in the Dictionary.

I have dwelt at some length on the deficiencies and shattered condition of the English Gypsy tongue; justice, however, compels me to say that it is far purer and less deficient than several of the continental Gypsy dialects. It preserves far more of original Gypsy peculiarities than the French, Italian, and Spanish dialects, and its words retain more of the original Gypsy form than the words of those three; moreover, however scanty it may be, it is far more copious than the French or the Italian Gypsy, though it must be owned that in respect to copiousness it is inferior to the Spanish Gypsy, which is probably the richest in words of all the Gypsy dialects in the world, having names for very many of the various beasts, birds, and creeping things, for most of the plants and fruits, for all the days of the week, and all the months in the year; whereas most other Gypsy dialects, the English amongst them, have names for only a few common animals and insects, for a few common fruits and natural productions, none for the months, and only a name for a single day - the Sabbath - which name is a modification of the Modern Greek [Greek text: ].

Though the English Gypsy is generally spoken with a considerable alloy of English words and English grammatical forms, enough of its proper words and features remain to form genuine Gypsy sentences, which shall be understood not only by the Gypsies of England, but by those of Russia, Hungary, Wallachia, and even of Turkey; for example:-

Kek man camov te jib bolli-mengreskoenaes, Man camov te jib weshenjugalogonaes.

I do not wish to live like a baptized person. {1} I wish to live like a dog of the wood. {2}

It is clear-sounding and melodious, and well adapted to the purposes of poetry. Let him who doubts peruse attentively the following lines:-

Coin si deya, coin se dado? Pukker mande drey Romanes, Ta mande pukkeravava tute.



Rossar-mescri minri deya! Wardo-mescro minro dado! Coin se dado, coin si deya? Mande's pukker'd tute drey Romanes;

Knau pukker tute mande.



Petulengro minro dado, Purana minri deya! Tatchey Romany si men - Mande's pukker'd tute drey Romanes,

Ta tute's pukker'd mande.

The first three lines of the above ballad are perhaps the oldest specimen of English Gypsy at present extant, and perhaps the purest. They are at least as old as the time of Elizabeth, and can pass among the Zigany in the heart of Russia for Ziganskie. The other lines are not so ancient. The piece is composed in a metre something like that of the ancient Sclavonian songs, and contains the questions which two strange Gypsies, who suddenly meet, put to each other, and the answers which they return.In using the following Vocabulary the Continental manner of pronouncing certain vowels will have to be observed: thus ava must be pronounced like auva, according to the English style; ker like kare, miro like meero, zi like zee, and puro as if it were written pooro.