I think Vincent van Gogh, as he belongs to genius artists in this world, was one of the rare ones who had mostly suffered in his short life.

I might have a half-dozen art in me but as I have been among to a family of artists, I know how they suffer as ingrained artists and trying all in their life to bring out all these energies to create in the form of books, paintings or music etc.

Some months ago I saw in a TV magazine an announcement over this movie; Loving Vincent, and I have recorded it. But I had got barely time to watch it and almost forgotten. two days ago in the evening, my wife asked me if I still have kept the movie and could we watch it. Of course, I have responded!

This is an amazing product because it isn’t fixed on van Gogh personally, even it shows him almost as a third person. The most weight of the movie is on his suffer and in a fascinating form by his own works.

And at the end as his death remains a mystery, his last words before he goes, remain forever: I think it’s good for all of us.

Now I understand
What you tried to say to me
And how you suffered for your sanity
And how you tried to set them free
They would not listen, they did not know how
Perhaps they’ll listen now

🙏💖🙏🧡

There’s never enough (for me at least) to look at this magic land because there is still a lot to discover and we are still remaining in unknown!

By my adorable friend Marie Grillot via https://egyptophile.blogspot.com/ Translated from French.

To commemorate the 131st anniversary of the discovery of the tomb of Sennedjem (TT 1) at Deir El-Medineh, a conference was organized by the Ministry of Antiquities on Sunday, February 5, 2017, at the Mummification Museum in Luxor. The communications were made by Dr. Moustafa Waziri, director general of Antiquities of Louqsor, Dr. Moustafa el-Saghir, of the Department of Antiquities, Dr. Laurent Bavay, director of the French Institute of Oriental Archeology as well as Drs. Anne-Claire Salmas and Cédric Larchet, from the same Institute, and finally, John Shearman from the American Research Center in Egypt (ARCE).
The interventions are unfortunately not available at the moment.

The village of Deir el-Medineh – then known as Set Maât (the “Place of Truth”) – was founded at the beginning of the 18th dynasty under the reign of Thutmosis Iᵉʳ, and then expanded and enlarged several times, especially under the reigns of Thutmosis III and early ramessids.

There lived, sheltered by high walls, the community of artisans who worked on the digging and decoration of the eternal dwellings of the Valley of the Kings and of the Valley of the Queens. He remained active until the reign of Ramesses XI.

“Rediscovered” in the 19th century, he saw “scroll” many “researchers” then Egyptologists: Bernardino Drovetti, Henry Salt, Karl Richard Lepsius, Auguste Mariette, Gaston Maspero … Ernesto Schiaparelli will undertake excavations there in 1905, then the German Georg Christian Julius Möller. The site concession was then definitively awarded to Ifao in 1917; for thirty years, from 1922 to 1951, Bernard Bruyère methodically explored the site and made wonderful discoveries.

The tomb of Sennedjem was discovered in January 1886 by ‘gournawis’. Indeed, “in 1886, Salam Abu Duhi, a villager from Gournah was granted a concession in an area of Deir el-Medineh close to his home. After only a few days of excavations, Salam and three of his friends made a spectacular discovery : at the bottom of a still unexplored burial well, they found a wooden door whose ancient seals were intact. Salam immediately informed Maspero, who happened to be in Luxor for his annual inspection visit. ” (Hidden treasures of Egypt, Zahi Hawass).

Gaston Maspero’s correspondence with his wife Louise (Gaston Maspero – Lettres d’Égypte) gives us the extraordinary adventure “live” … So the great Egyptologist wrote to him on February 2, 1886: “They come to get me to go to the mountain: a tomb that we have been working on for eight days has finally been opened. It is virgin! It is a tomb of the XXth dynasty: the wooden door is still in place, and we have already counted eleven mummies. is a big find. I probably won’t have time to write before the post boat leaves because I don’t think we can be back before ten o’clock. ”…

He continues his story on February 3: “The cellar is about 5 m long by 3 wide. It is vaulted, with a very low vault and painted in the most vivid colors; unfortunately, the paintings and texts are only extracts from the Book of the Dead. It was filled to the top with coffins and objects: eight adult mummies, two children’s mummies, a family of those cemetery priests I told you about in the letters I wrote from Turin in 1880 (?) The mummies are superb, of a beautiful red varnish with very neat representations, but they are only the least interesting part of the find.

You know that we carried the mummies to the tomb on sledges, carried by men or dragged by oxen. Our tomb contains two of these complete sledges: first the floor, with the rings intended to pass the sticks, when we wanted to carry, then the movable panels of the catafalque in which we locked the coffin, then the ledge cover … and it is how we will exhibit everything at the Boulaq Museum. Besides that, the complete furniture: eight large canopic jars, forty small boxes with funeral statuettes, a hundred charming limestone figurines, twenty painted earthenware vases, a new different bed for the shape of the first two … In addition, a beautiful armchair with a canvas background imitating the tapestry; two stools with canvas bottom imitating red leather, a folding chair, bouquets of flowers, a cubit, an ostracon containing a very curious, although very short, historical novel. Insinger and Toda photographed the magnesium chamber and will photograph some of the objects. “

Jan Herman Insinger is a banker from the Netherlands who came to Luxor in order to benefit from a climate which can soothe his tuberculosis. Before having a castle built a little flashy on the edge of the Nile, he lives on board his dahabieh “Meermin” (the siren). He became close to Maspero and, during his inspections, offered him his services as a photographer. As for Eduard Toda I Güell, Consul General of Spain in Egypt from 1884 to 1886, real friendship and a relationship of trust linked him to Maspero, which led him to entrust him with important responsibilities within the archaeological mission. This is how he is at his side during the event which we relate and which is described by Jules Daressy as “one of the most interesting events in the history of excavations in Egypt”. Better still, the diplomat-archaeologist is entrusted, by the director of Antiquities called to another excavation site, with the “immediate responsibility” for clearing the tomb.

It should be noted that, in the letter previously quoted, Gaston Maspero specifies: “It goes without saying that we bought from the fellahs the half that was due to them: it cost us 46 guineas. Once we have chosen all that is good for the museum, the sale of mummies and superfluous objects will bring us at least 60 guineas, maybe eighty who will go to the excavations of Luxor and the Sphinx. It will have been a good deal in all ways, good from a scientific point of view, since it gave us monuments of which we had no specimen, good from a financial point of view, since not only will the objects end up costing us nothing, but that we will have gained enough money for new excavations. “

In the “Bulletin of the French Society of Egyptology” – 1988, Josep Padro reports: “In three days and with seven workers, (Toda) completely excavated the tomb and carried out the transfer of its contents on-board the ‘Boulaq’, the vessel of the Antiquities service. Once the transfer was completed, (he) drew up an inventory of the funeral furniture on the boat, with the objects collected and the mummies before his eyes. Toda also took 15 photos himself in the tomb, with the technical assistance of Insinger, which are engraved after the plates which illustrate his memoir; and he copied and translated the hieroglyphic texts, with the help of Bouriant. “

According to Bernard Bruyère: “Tomb No. 1 is not only one of the most beautiful and best-preserved in Thebes; but it is also a perfect, complete and typical example of a large family tomb comprising the four components regular, the courtyard and chapels accessible to the living, the well and the vault reserved for the dead. “

The eternity home of Sennedjem is one of those open to the public in Deir el-Medineh: by the scenes and colours that cover its walls, his visit leaves an unforgettable memory!

Sources :

Gaston Maspero, “Lettres d’Égypte, Correspondance avec Louise Maspero”, Elisabeth David, Seuil, 2003

“Deir el-Medina” (Ifao)

Trésors cachés de l’Égypte, Zahi Hawass
“Eduard Toda, pionnier de l’égyptologie espagnole” (égyptophile)

“Eduard Toda i Güell” (Amigos de la Egiptologia)
“Précisions sur deux momies de l’ancienne collection Toda“, par Josep Padro

“Sennedjem TT1” (osirisnet.net)

Padro Josep, “Bulletin de la Société Française d’Égyptologie” – 1988, n°113, pp. 32-45

Sources:

Gaston Maspero, “Letters from Egypt, Correspondence with Louise Maspero”, Elisabeth David, Seuil, 2003

“Deir el-Medina” (Ifao)

Hidden treasures of Egypt, Zahi Hawass

“Eduard Toda, pioneer of Spanish Egyptology” (Egyptophile)

“Eduard Toda i Güell” (Amigos de la Egiptologia)

“Details on two mummies from the old Toda collection”, by Josep Padro

“Sennedjem TT1” (osirisnet.net)

Padro Josep, “Bulletin of the French Society of Egyptology” – 1988, n ° 113, pp. 32-45

The title is a good question; I am not an interpreter as I have always wished to be. I can’t even remember my dreams in the latest years as I did in my youth.

Yes, the Master tells the truth. My brother Al had the talent of the interpretation, as one of my aunts; Rakhshi. When someone talked about her/his dream, they could analyse it so well that one could be agreed immediately.

Now I want to share here with you a great article by Dale M. Kushner  MFA, who is founder of The Writer’s Place, a literary center in Madison, Wisconsin. She has an MFA in poetry from Vermont College and has served as poetry editor for The Journal of Pastoral Care & Counseling. http://dalemkushner.com/about/ It is much worthy to read.

Dale M. Kushner Transcending the Past

Can Dreams Be Prophetic? How might you tell if your dreams are predicting something?

Posted Feb 28, 2020

Years later, in his memoir, Memories, Dreams and Reflections, he recalls the event and his concern that he was having a psychotic break.

“I was suddenly seized by an overpowering vision: I saw a monstrous flood covering all the northern and low-lying lands between the North Sea and the Alps. When it came up to Switzerland I saw that the mountains grew higher and higher to protect our country. I realized that a frightful catastrophe was in progress. I saw the mighty yellow waves, the floating rubble of civilization, and the drowned bodies of uncounted thousands. Then the whole sea turned to blood.”

The following spring of 1914, he had three catastrophic dreams in which he saw Europe was deluged by ice, the vegetation was gone, and the land deserted by humans. Despite his awareness that the situation in Europe was “darkening,” he interpreted these dreams personally and feared he was going mad. However, by August of that year, his dreams and visions were affirmed: World War I had broken out.

Some fifty years earlier, President Abraham Lincoln had a prophetic dream. Three days before he was assassinated, Lincoln conveyed his dream to his wife and a group of friends. Ward Hill Lamon, an attending companion, recorded the conversation.

“About ten days ago I retired very late. I had been up waiting for important dispatches from the front. I could not have been long in bed when I fell into a slumber, for I was weary. I soon began to dream. There seemed to be a death-like stillness about me. Think I heard subdued sobs, as if a number of people were weeping. I thought I left my bed and wandered downstairs. There the silence was broken by the same pitiful sobbing, but the mourners were invisible. I went from room to room; no living person was in sight, but the same mournful sounds of distress met me as I passed along. It was light in all the rooms; every object was familiar to me; but where were all the people who were grieving as if their hearts would break? I was puzzled and alarmed. What could be the meaning of all this? Determined to find the cause of a state of things so mysterious and so shocking, I kept on until I arrived at the East Room, which I entered. There I met with a sickening surprise. Before me was a catafalque, on which rested a corpse wrapped in funeral vestments. Around it were stationed soldiers who were acting as guards; and there was a throng of people, some gazing mournfully upon the corpse, whose face was covered, others weeping pitifully. ‘Who is dead in the White House?’ I demanded of one of the soldiers. ‘The President,’ was his answer; ‘he was killed by an assassin.’ Then came a loud burst of grief from the crowd, which woke me from my dream. I slept no more that night; and although it was only a dream, I have been strangely annoyed by it ever since.”  (Recollections of Abraham Lincoln, 1847-1865 by Ward Hill Lamon, published 1911.)

Two weeks later, on April 14, 1865, Lincoln was assassinated by John Wilkes Booth. As in his dream, his casket was put on view in the East Room of the White House and guarded by soldiers.

These are two chilling examples of dreams that occurred during periods of collective crisis which accurately predicted historical turning points. Do prophetic dreams occur more often during turbulent times? How does the dreamer know if a dream is to be interpreted personally and symbolically or as a warning for others and the world at large?

I asked these questions to Dr. Murray Stein, a renowned author and Jungian analyst at the International School for Analytic Psychology in Zurich, Switzerland. Dr. Stein replied that he had no statistics on whether people have predictive dreams more frequently in times of crisis than at other times. In his experience, one can’t know if a dream is precognitive until after the event. After 9/11, he told me, people reported precognitive dreams that foretold the disaster. He said people also reported that dreams foretold the financial crisis of 2008, which he called, “a black swan event.” According to Investopedia:

“A black swan is an unpredictable event that is beyond what is normally expected of a situation and has potentially severe consequences. Black swan events are characterized by their extreme rarity, their severe impact, and the practice of explaining widespread failure to predict them as simple folly in hindsight.”

The recent outbreak of the coronavirus might be considered a black swan event, and perhaps we will soon hear about people who have had prophetic dreams of its manifestation.

While there is no simple answer or proven method to discern whether a dream should be interpreted personally or more broadly, we can go about exploring its contents with both aspects in mind. For example, if I have a dream in which I am a child who has been put into a cage. I might ask: What aspect of me feels “caged” right now? Noting that I am a child in the dream, I might further inquire: Is there something from my childhood that is still confining and constricting me? I might try to estimate the age of the child in the dream and reflect back to when I was that age and try to remember if something significant happened then. Maybe my parents had begun to think about divorce at that time and I felt caged by their emotions. I might then inquire if there is something similar going on in my life right now, not necessarily a divorce, but an imminent disruption or the loss of a treasured relationship. When we go back into a dream to amplify it, each question generates other questions that can lead to deeply buried insights. (For a more complete explanation of Jung’s use of amplification as a technique, please see Michael Vannoy Adams’ description on JungNewYork

But what if I dream that I am a child that has been put into a cage, and a few days later, I discover that children of immigrants are actually being held in cages in detention centers? My dream, while personally relevant, would carry a collective, or more public meaning, as well. This collective meaning of the dream attests to the interconnectedness of our species, to our capacity for empathy (we see a horror on the news and we feel it enter us) and to the common values we share about the quality of human life.

If we had lived during the early part of the last century, or in an Indigenous culture, or in ancient Mesopotamia, we might examine our dreams for deep wisdom and as augurs for the future. These days we are more likely to look to neuroscience to understand our dreams. Neurobiology tells us that sleep is a complex neural activity of the brain that stays busy activating and deactivating complicated neuro-systems while we doze, including consolidating memories, regulating mood, restoring immune function, and many other important utilitarian tasks. But neuroscience tells us nothing about the meaning of dreams or why our dreaming life has carried significance for humans since we first walked the planet.

About thirty thousand years ago, toward the end of the Paleolithic Era, our hunter-gather forebears descended into the subterranean darkness of caves to enact rituals of trance and dreaming. Recently, archaeologists and ethnographers have speculated that the artifacts found in the caves of southern Europe—bone flutes, whistles, and types of drums—and the now-famous discovery of cave wall paintings indicate that ancient shamans may have used these caves for ceremonial dream retreats (See in particular the work of David Lewis-Williams). We can speculate that the depictions of bison and large and small game along with scenes of hunting painted on the walls may reflect shamanic dream content. Perhaps the shaman ascended from his retreat having had visions about the abundance and location of prey, which would be crucial information for the clan.

Later human societies continued to transcribe their dreams. The oldest written dream recorded is in the Sumerian epic poem of Gilgamesh (2100 BCE). Not unlike King Nebuchadnezzar’s frightening dream in the Book of Daniel, Gilgamesh, the king of the Sumerian city Uruk, has violent nightmares about death, which shake him to the core and send him on his quest for immortality. But Gilgamesh cannot interpret his own dreams, and like many of the dreamers in the Old Testament, he is in need of an interpreter. How telling that from ancient times the one who receives the dream and the one who knows its significance are different people.

In some contemporary cultures, dreams are thought to be a way of receiving messages from the spirit world. A holy man or medicine woman, an elder or shaman is the receiver of the prophetic dream, which is given for the benefit of all and linked to the survival of the tribe or people. Black Elk, the holy medicine man of the Lakota Sioux, stated this when he said a dream is worthless unless it is shared with the tribe.

How can we relate to the dreams that pursue us? Are they simply the result of complex neurological activity and without real meaning, just as we know the moon is no enchanted sphere but a mere rock in space? What might we miss if we cast our lot with a viewpoint based wholly on the material world? Is it possible to consider the two worlds as being equally meaningful, the world of science and—to borrow the phrase John Keats used to characterize adventurers on the threshold of a new frontier—the world of “wild surmise”? Can we think of ourselves as vessels open to receiving wisdom through non-ordinary means? Can we be our own shamans?

via https://www.psychologytoday.com/us

Originally; https://www.psychologytoday.com/us/blog/transcending-the-past/202002/can-dreams-be-prophetic