Clause -- - To follow is a version of Folklore that has been bestowed upon me by alternative methods. This is an attempt to explain what it all could mean. Whether true or not, I don't know, but that is the fun of it all, to attempt to explain it and for others to view, entertain and ponder. I'm using quoted sources and my mind to enthrall this.

Human Species, human species, origins of
THE HISTORY CHANNEL




Evolution of humans from ancestral primates. The African apes (gorilla and chimpanzee) are shown by anatomical and molecular comparisons to be the closest living relatives of humans. The Human genome consists of between 27,000 to 40,000 genes. Of these only about 1.5% differ between humans and the great apes.

Humans are distinguished from apes by the complexity of their brain and its size relative to body size; by their small jaw, which is situated under the face and is correlated with reduction in the size of the anterior teeth, especially the canines, which no longer project beyond the tooth row; by their bipedalism, which affects the position of the head on the vertebral column, the lumbar and cervical curvature of the vertebral column, and the structure of the pelvis, knee joint, and foot; by their complex languages; and by their elaborate culture.

Tool use, once a criterion for human status, has been found regularly in gorillas, orang-utans, and chimpanzees, and sporadically in baboons and macaques. Chimpanzees even make tools. In Humans, manual dexterity has increased so that more precise tools can be made. Cooperation in hunting, also once thought to be a unique human characteristic, has been found in chimpanzees, and some gorillas and chimpanzees have been taught to use sign language to communicate.

Lycanthropy in Africa

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African Affairs, Vol. 55, No. 219 (Apr., 1956), pp. 124-134

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W. Robert Foran




Deep into that darkness peering, long I stood there, wondering, fearing, Doubting; dreaming dreams no mortal ever dared to dream before. (Edgar Allen Poe.)


A DEEP-ROOTED belief in witchcraft, wizards and witches, undoubtedly plays a very important part in the lives of Africans. Moreover, such beliefs are not solely confined to them. Many Europeans, who have made their permanent home in Africa, speak in all seriousness of having witnessed personally some astounding supernatural occurrences. Like the Africans, they also believe honestly in the powers of the waganga (witch-doctors), wizards and witches. Neither ridicule nor argument is capable of shaking this belief in Africans or in those Europeans who think like them.

In Europe and the United States not infrequently fiction takes the form of African stories about "Black Magic," or of men and women performing acts of lycanthropy; that is to say, transforming themselves into animals. This type of literature, of course, makes a strong appeal to those intellects that still harbour a sub-stratum of superstition. Such people, too, are quite numerous amongst the world's inhabitants-even in this modern and more enlightened age. The sales of the story of Count Dracula, no less than the box-office receipts of the film based on that book, attest a wide interest in, or susceptibility to thoughts about, such seemingly impossible happenings.

In so far as instances of lycanthropy in Africa are concerned, let me frankly admit there are no personal experiences upon which I can draw. It is possible, however, to shed some rays of light upon this subject by quoting from the experiences of others who have been more favoured. I am inclined to think that the reason why such claims have been received with general and widespread derision in the past is due partly to ignorance of psychic possibilities and partly also to the extreme scarcity of first-hand or entirely trustworthy observations.

In all truth, however, this may be stated: the fable that human beings can change themselves into animals or vice versa is as ancient as life itself. Transformation from one form to another is strongly credited as being a practical possibility by most of the primitive races of people scattered over the world's surface, and for the simple reason that primitive mankind endows the brute creation with an equal degree of intelligence and emotions to his own. Notwithstanding, they do not necessarily connect the idea of self-transformation with any thought of evil. I consider this fact to be important. Hitherto it has been appreciated far too little by those taking a keen interest in the subject of lycanthropy.

By and large, these beliefs uncivilized races akin to the gross superstitions prevalent during the "Dark Ages" in all countries of Europe, when it was readily assumed that this particular and peculiar psychical gift was capable (through the agency of sorcery, witchcraft or "Black Magic") of performing bodily transformation.

An untutored savage avoids harming in any manner a member of his own family-animal. Everywhere the soul animal enjoys respect. Nevertheless, they will not hesitate to kill the soul-animal into which a member of a hostile race or tribe is believed to have entered. Should such an animal itself die, generally it is believed that the human soul then passes into another animal of the identical species; but the Malagasy think that the death of a particular animal instantly releases the human soul lodged within it but not to enter that of another animal of the species. I was never able to determine definitely what the Malagasy think happens to the human soul upon the death of its animal-habitat.

Lycanthropy is merely a technical name for the pathological condition of a human who believes in having been transformed into an animal. Literally, it means a were-man or were-woman. The term implies the transformation of a witch or wizard into a wolf or some other species of the animal, and thereupon exhibits depraved appetites, a change of voice, and so forth. The Arabs regard this form of madness as a disease and have a special name for it--chatrap (after an animal).

In the remote ages, moreover, both man and beast were closely bound together by a thousand ties of affinity. Under the barbaric conditions then prevalent both mankind and animals lived, as it were, in the closest touch with each other, became next-door neighbours in the primeval forests, and their tasts or sheer necessities varied but little in the sum total. Both were governed in their daily lives by the urgent need for some form of crude shelter, food, and protection against their mortal enemies. The survival of the fittest was the only paramount law then prevailing. The lower, coarser and more savage men or beasts were exterminated gradually by the others. Neither man nor beast could evade that issue. It was ever a case of kill or be killed.

Thus, the witch-doctor craft of Africa continues to foster the idea in the minds of their gullible dupes that beasts are the natural receptacles of human souls and man is capable of transforming himself at will into the form of animals.

We should not overlook the fact, I consider, that Europeans in the not-too-distant past genuinely believed witches and wizards possessed the power to change themselves at will into the forms of various animals. Such a belief, of course, is quite ridiculous. Yet members of civilized races did credit this as being a practical possibility. To-day Africans are equally positive about it. With them there can be no room for argument, as the subject is a matter of supreme and unshakable faith.

EXORCISING WITCHCRAFT: THE RETURN OF THE GODS IN THE NEW RELIGIOUS MOVEMENTS ON THE JOS PLATEAU AND THE BENUE REGIONS OF NIGERIA

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African Affairs, (1999), 98, 167-193

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Umar Habila Dadem Danfulani




ABSTRACT

This articles looks at anti-witchcraft cults and the spirit worlds among the Eggon of the Jos Plateau and the Tiv of the Benue Valley of central Nigeria. These cults, which were often anti-colonial in origin, were suppressed by the colonial authorities and strongly discouraged by christian missionary activity. More recently they have demenstrated a dynamic resurgence, not only in Nigeria but elsewhere in Africa. The history of various Eggon and Tiv exorcist movements are examined in the context of New Religious Movements in formation. However, the conclusion is that the cults are not so much a revival of indigenous religious beliefs but that the old gods never went away.

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Spiritualists and the Holy Force

Holy people (OPTIMAL HUMANS) tend to be more:

There cannot be two omnipotent beings

Philosophy of Religion, (December 07, 2007)
James Baillie / Jason Hagen




ABSTRACT

We argue that there is no metaphysically possible world with two or more omnipotent beings, due to the potential for conflicts of will between them. We reject the objection that omnipotent beings could exist in the same world when their wills could not conflict. We then turn to Alfred Mele and M.P. Smith's argument that two coexisting beings could remain omnipotent even if, on some occasions, their wills cancel each other out so that neither can bring about what they intend. We argue that this argument has an absurd consequence, namely having to regard an utterly powerless being as omnipotent.









Here is some Murphy's Law Quotes to help you grasp what I'm trying to say.

[0] = "Nothing is as easy as it looks."
[1] = "Everything takes longer than you think."
[2] = "Anything that can go wrong will go wrong."
[3] = "If there is a possibility of several things going wrong, the one that will cause the most damage will be the one to go wrong."
[4] = "If there is a worse time for something to go wrong, it will happen then."
[5] = "If anything simply cannot go wrong, it will anyway."
[6] = "If you perceive that there are four possible ways in which a procedure can go wrong, and circumvent these, then a fifth way, unprepared for, will promptly develop."
[7] = "Left to themselves, things tend to go from bad to worse."
[8] = "If everything seems to be going well, you have obviously overlooked something."
[9] = "Nature always sides with the hidden flaw."
[10] = "Mother nature is a bitch."
[11] = "It is impossible to make anything foolproof because fools are so ingenious."
[12] = "Whenever you set out to do something, something else must be done first."
[13] = "Every solution breeds new problems."
[14] = "Trust everybody ... then cut the cards."
[15] = "Two wrongs are only the beginning."
[16] = "If at first you don't succeed, destroy all evidence that you tried."
[17] = "To succeed in politics, it is often necessary to rise above your principles."
[18] = "Exceptions prove the rule ... and wreck the budget."
[19] = "Success always occurs in private, and failure in full view."


Now having said that view what's next.

Divine eternity

Philosophy of Religion, (February 09, 2008)
T. J. Mawson




ABSTRACT

I argue that Open Theism leads to a retreat from ascribing to God 'complete omnipotence'. Having surrendered this ground, the Open theist cannot but retreat from asscribing to God complete omnipotence; the Open Theist must admit that God might perform actions which He reasonably expected would meet certain descriptions but which nevertheless do not do so. This then makes whatever goodness (in the sense of beneficence, not just benevolence) God has a matter of luck. Open Theism is committed to a partially ignorant God, one who is subject to the vagaries of luck for the efficacy of at least some of His actions and for His goodness.



Here is some of my own religious thoughts on this.

God knows everything, but only if he does certain things, a procedure, if you will. In the beginning he didn't follow all the procedures to make sure that everything turned out the way He wanted, but he will probably not make that decision again, but what's done now is done, so he has to make the best out of an different outcome then expected. God didn't choose to use his fore-vision to see that Adam would sin, but if he would have he would have known and created a different set that would not have failed the test. God could have created a new species, but he choose to stick with us and "fix us" if you will. Who knows what the future holds but God. God is judging us now even before judgment day. Everything is so complex that he might not can tell by just looking at you if you will make it or not in his new plans. So, he uses his fore-vision to look into the future to get the true answer. Then he might do wonderful thing for you now and in the future because he knows that you are going to be one of the saved ones once he finds this out. You finding my website could be one of them.

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