Array (  => stdClass Object ( [ID] => 8614 [post_author] => 3589 [post_date] => 2013-09-01 23:55:22 [post_date_gmt] => 2013-09-01 23:55:22 [post_content] => Legends, folktales, myths, and stories often are told on two levels. One is for the common people, the uninitiated who view the stories as entertainment. Another level is for the few initiates who are taught that the tale conceals much deeper secrets. Many of these have been around for hundreds and thousands of years, being updated to fit their times. The legend of the Swan Knight, mostly considered to have a medieval source, is actually one with a history spanning nine thousand years and one that actually conceals and preserves the source of mankind’s origin. The Grail and the Swan Knight The legend of the Swan Knight as we know it is from the Grail Literature. Grail stories and the Crusades seem to be strongly linked together in an idyllic age of Camelot. In the fifty years between 1180 and 1230, the ten principle versions of the Grail legend were produced. They made ideals of chivalry, purity, courage, and valor. Writers like Sir Thomas Malory and Chretien de Troyes created the world of Camelot and blended together everything from Celtic tales to the Arthurian legends from five centuries before to the Knights Templar, which were more modern to them. One of the last of the traditions was written by Wolfram von Eschenbach entitled Parzifal. His story includes the son of Parzifal, a man named Lonhegrin. In his infancy, Lonhegrin, like Moses, was floated on a mystic vessel until he was found and raised by a queen in a foreign land. Like the British Lancelot he would become a savior of women. In the story that became the source of Wagner’s 1850 opera, Lonhegrin is summoned from the Grail Temple at the Castle of Montsalvatsch, which is believed to be Montserrat in Catalonia. He travels in a swan boat, described as a boat pulled by swans, to Antwerp, now a city of Belgium. At the time, Belgium was a province owned by Spain. His mission was to rescue Elsa of Brabant from Frederick of Telramund, who wanted to force her into marriage. Lohengrin as a Knight Templar of the Holy Grail was destined to be the hero. He told Duchess Elsa that he would marry her, but she was told he must never reveal his name, ancestry, or origins, and she must never ask. At some point, she was goaded by his rivals into asking the taboo question. When she did, he told her he had to leave and go to Mount of Paradise. The Swan Knight’s real home was always said to be a mountain where Venus, the goddess, lived or was present in the Grail. To some this was Montsegur, the last bastion of defense for the Cathars, the pure ones, who were the victims of the Church’s persecution and slaughter. Montsegur is alternatively dedicated to Belissena, the Astarte-Artemis-Diana type goddess of the Celtic-Iberians. This goddess of various names had priestesses who were called doves. The dove would be the emblem employed by the Cathars in the thirteenth century and the Huguenots (French Protestants) of later centuries. A Fairy Tale? While the different elements in the story appear to combine Celtic tales and continental fairy tales, the story of the Swan Knight actually preceded the writings of Malory and von Eschenbach. Godfroi de Bouillon was the first of the Crusaders to reach and conquer Jerusalem. He turned down the title of King of Jerusalem, and his bravery and piety was the material for the legends that would grow around him. He was, at that early date, said to be the Swan Knight or a descendant of the Swan Knight. In this version of the story, the Knight of the Swan was said to be a child of a human king and a fairy. She delivered seven children, each born with a gold chain around its neck. The king’s wicked mother steals the children and abandons them in the woods. A hermit rescues them. The evil mother then sends a thief to steal the gold chains. Six of the boys immediately turn into swans and fly away. Their sister saves them, although one must always live as a swan. His brother, the Knight of the Swan, protects him. This tale was widely circulated despite popular knowledge of Godfroi’s true grandfather. Mythical History While the legends that grew around Godfroi are celebrated, the true story is just as interesting. He was not, as some legends declared, descended from Dagobert thus entitling him to claim the Merovingian bloodline. Instead, he descended from Pepin of Heristal, Charlemagne’s grandfather, which did earn him a place in the Merovingian bloodline. The thesis of Holy Blood, Holy Grail is that the Merovingian bloodline actually could be traced back to the Biblical David, through Jesus. The mother of Jesus, Mary, was said to have been a virgin at the time she conceived Jesus. Similarly Merovech or Merovee, a word that combines the Latin words for “mother” and “sea,” was a king born miraculously. Merovee was the progenitor of the Merovingians. The Swan Knight has an equally mysterious origin. A genealogy of Godfroi’s father takes the family back in time to the Franks, through Merovech, all the way back to Priam of Troy. While this may sound like a fantastic and magnanimous claim, many believe the refugees of Troy actually settled France (as well as Italy and England). This could account for the center of learning, Troyes, and the city named for the suitor of Helen, Paris. As Godfroi was quick to turn down the crown of Jerusalem, his brother Baudoin was just as quick to take the title. In one story of King Arthur, Baudoin (more commonly “Baldwin”) and his descendants, also represent the lineage of the Swan Knight. The doctrine of noblesse oblige dictates that they take and hold the city of Jerusalem. While the story of the Knight of the Swan might end after the fall of Jerusalem and Acre, as well as the subsequent suppression of the Templars, it doesn’t. One of the cultures Templars were influenced by was the Mandaeans. This group worshipped St. John the Baptist as the true god on Earth. The Templars worshipped St. John as well, making him their patron saint and his feast day the most celebrated of the year. The Mandaeans believed that once the soul left the body, it needed to pass through the North Star to return home. The North Star to them was Deneb in the Swan Constellation. In Europe an order of knights connected with the Temple of the Grail claimed descent from the divine swan-hero. The Gelders and Cleves families bore a swan on their arms to honor their ancestor, the Knight of the Swan. The Celestial Meaning Behind the Myth The myths and legends from ancient to medieval times often serve to pass along knowledge that would be out of the realm of understanding for most people. The Bible, the Iliad, and the myths of many cultures often share a surface story that can be appreciated by all, and a much more important message under the surface. In Greek myth, the Swan is at once a mythical personage and like other mythical people, a constellation. As Cygnus the constellation, it is one of the most recognizable star clusters of northern summer and fall skies. It is a northern constellation lying on the plane of the Milky Way. Greeks believed that this was where life on Earth originated. In the Greek mythic version, Cygnus is Zeus disguised as a Swan, seducing Leda, the Queen of Sparta. She gave birth to a girl Helen. Zeus, pretending to be a swan, took refuge in the bosom of Nemesis. He ravished her and she had an egg. Hermes threw the egg between Leda’s thighs as she sat on a stool with legs apart. Leda gave birth to Helen. In most accounts Zeus forced himself on Leda as a swan, and she laid an egg from which Helen was hatched. The word “Lada” is the Lycian (or Cretan) word for woman. If we strip this myth down, it may mean the cosmic father, coupled with “Woman,” and she in turn bore the egg that started human life. In Greek myth Helen was not simply the woman whom Paris abducted. She was the mother or moon goddess who gave the early Greeks her names (Hellenes). In various dialects she was Hel, Helga, Ella, Holle and Holde. Barbara Walker writes that her name was shared in central Europe where Holland, Helsinki, Heligoland and Holstein were all named for this often-dark aspect of the goddess. While the daughter Hel(en) was the dark side, mother Leda was her opposite. In Italy, Leda was Lat and Latona. She was the eponymous mother of the Latium people. She was from the Milky Way, a universal source of nourishment. She laid the Golden Egg or the World Egg making her mother to the Earth and Sun. In Italy Latte became the word for milk. The Arabs in a pre-Mohammed age had three goddesses as well and she was worshipped as Al-Lat. Further east Krishna was the Swan Knight who courted the milk maidens. On Pushkar in Rajastan, northern India’s most important pilgrimage site, there is a temple dedicated to Brahma. This creator god emerged from the Cosmic Egg laid by Hamsa the Swan Goddess. She made the divine sound that brought the universe into existence. In Egypt her shrine was at a place the Greeks called Latapolis (Esna in modern times). Long before Greece, the brightest star in the constellation Cygnus—and the nineteenth brightest star in the night sky—was known as Deneb. We can only guess at just how much importance was placed on both that star and the constellation in general. Other cultures besides Greece believed that Cygnus was nothing short of the birthplace of mankind. The Monument to the Myth In Ireland, one of the largest megalithic monuments was Newgrange. Situated in the Boyne Valley, Newgrange is a passage grave encircled by a massive stone circle, aligned to the midwinter solstice. Faced in quartz, the monument lit up brightly at sunrise reflecting the suns rays. It might have been visible from as far as 40 miles away. At the solstice, light entered a “light-box” over the doorway. It traveled down a long corridor before reaching the deepest end of the corridor. The interior echoes the arrangement of Cygnus’ principal stars; the midwinter sunrise line targets a small passage grave known as Fourknocks aligned perfectly to the rising of a star named Deneb in 3000 BC. Besides being one of the brightest stars, it may be one of the largest with a diameter 200 times greater than the sun. The solstice sun must pass through the passage grave before reaching Newgrange An old Irish tale, The Dream of Angus is about a chieftain Angus Mac Og who fell in love with a swan maiden after she visited him in a dream. They agree to marry and fly off to Newgrange in the form of swans. Similarly, a Scottish tale has Angus marrying the goddess bride who was a swan maiden. Author Norma Lorre Goodrich determined that the Lancelot of the Arthurian texts was actually derived from the name in Latin, which was Anguselus, and earlier from simply Angus, lending credence to a retelling of a Celtic or pre-Celtic body of literature through the stories of The Round Table. In Ireland, Mary was identified with Brigid. In Gaelic Scotland, her symbol was the White Swan, and she is The Bride of the Golden Hair, Bride of the White Hills, and The Mother of the King of Glory. Oddly enough, girls are metaphorically described as swans in the folktales and literature in both Ireland and Greece. Was knowledge of the Cygnus shared over such a wide span of Europe? Actually, such shared knowledge spread even further geographically and further back in time. The Home of Mankind Recently, a structure dubbed the “Armenian Stonehenge,” was actually determined to be much older than Newgrange. It was made up of hundreds of stones averaging 10 tons. This is a remarkable feat for such an early time. Built as early as 7500 BP it would have predated Egypt’s pyramids, as well as Stonehenge. In 1994 it was determined it was not only oriented to the midsummer day, but to the Sun, Moon, and stars. Further research determined it had an orientation to Deneb the largest star in the Cygnus Constellation. It was actually considered the North Star seventeen thousand years ago. The significance of Karahunj’s alignment with the constellation Cygnus may be found in its mythological identity. Ancient Armenians worshipped the Swan Lady under the name of Karapet. The word Karahenj, means the “stones that speak, or make sounds.” The prefix “kar” is stone. The ending “henj” makes the name sound very much like England’s Stone-Henge.” At some point in time most religions and traditions began emphasizing the masculine powers over the feminine. Karapet became regarded as a pre-Christian thunder god. Later the word itself was used as “prodromos” which referred to St. John the Baptist. Evidence of linking the Swan (as Karapet) with St. John the Baptist is found in one of Armenia’s greatest Christian monuments, Surb Hovhannes Karapat Vank, meaning the Monastery of St. John the Baptist. It became a stronghold of a group of holy warriors of St. Yovhannes Karapet (St. John Baptist). Science Concurs? While modern man, especially scientists, have little room for including myth with their work, at least one group feels differently. The Meinel Institute founded by consultants at the Jet Propulsion Labs of California detected that forty thousand years ago, Cygnus gave off a high level of rays that reached Earth and influenced human life. They state that such cosmic rays from the constellation of Cygnus brought humanity out of the Stone Age intellectually. Cave art reflects the stars’ dating back to this period. In 1973, Carl Sagan made the claim that cosmic rays had an impact on the evolution of life on Earth. NASA took this seriously and began monitoring a star in the Constellation Cygnus, known as X-3. This star is not visible, as the tail of the swan Deneb is so bright. However, NASA has determined that cosmic rays are emitted from X-3 and are directed at the planet Earth. Geneticists are exploring the possibility that when the highest concentrations of such cosmic rays reached Earth, the evolution of man proceeded at its fastest. From China, to India, Europe, and North America, what might seem like science fiction now, was considered knowledge by the ancients. The myths vary from Cygnus’ being the doorway to the Sky People, to Cygnus as the boat that sails through the river called the Milky Way, pulled by a celestial bird. A likely conclusion is that ancient builders from Karahenj to Newgrange had a deep understanding of the birth of life, one of which modern science has only recently become aware. [post_title] => Legend of the Swan Knight [post_excerpt] => [post_status] => publish [comment_status] => closed [ping_status] => open [post_password] => [post_name] => legend-of-the-swan-knight [to_ping] => [pinged] => [post_modified] => 2013-11-14 20:49:50 [post_modified_gmt] => 2013-11-14 20:49:50 [post_content_filtered] => [post_parent] => 0 [guid] => http://atlantisrisingmagazine.com/?p=8614 [menu_order] => 0 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )  => stdClass Object ( [ID] => 8630 [post_author] => 3589 [post_date] => 2013-09-01 00:10:25 [post_date_gmt] => 2013-09-01 00:10:25 [post_content] => How often do you think about dying? How do you respond when you see someone close to you die or have a close brush with death? Does thinking about death motivate you to do the things that are important to you? Many social psychologists suggest that the fear of death creates an unconscious terror that drives whole cultures. Terror Management Theory (TMT) proposes that awareness of the finality and inevitability of death causes us to create many different meaningful structures in our lives in order to give us self-esteem and a purpose. TMT is a very popular materialistic model for explaining why we have the cultural values we have as well as many of our driving beliefs. We’ll take a look at TMT and some of the underlying assumptions of this theory in relation to non-materialistic views of our reality. TMT is derived from the anthropologist Ernest Becker’s work. In his Pulitzer Prize-winning book, The Denial of Death, Becker expanded upon the writings of Sigmund Freud, Søren Kierkegaard, Norman O. Brown, and Otto Rank and placed the fear of death as a stronger influence than sex. Becker suggested that the terror of our ultimate annihilation creates an unconscious anxiety that people spend their lives trying to understand and relieve. He proposed that when people are reminded of their own death, they become more entrenched in their cultural beliefs and undertake behaviors that will enhance their self-esteem, even if the choices they make are unhealthy. There is a large amount of research being done that supports TMT. In a typical experiment, individuals are exposed to thoughts of death or pain and then given questionnaires that reveal changes in their beliefs or priorities. In a study recently reported in Science Magazine, researchers studied groups of professional rowers, students, and college professors who did not have strong religious beliefs. After thinking about death, or even just preparing for a stressful event, these individuals were shown to become stronger believers in science. Other studies showed people exposed to fear of death or pain became more greedy, while others undertook more self-esteem enhancing behavior, even at the risk of negatively affecting their health. Other researchers have shown that members of a religious group respond to death with less tolerance for other religious groups, seeming to support the idea of identification with one’s religion or culture. The focus of these studies, and it seems of TMT in general, is the effects of a brief, and sometimes unconscious, exposure to death on an individual. In the literature, the term Mortality Salience is used to refer to the state where thoughts of one’s death are brought closer to the surface but not held in immediate awareness. One might say Mortality Salience is the attitude of a Western, materialistic culture, where avoidance of death is the norm. Death is all around us, but we prefer not to think about it, let alone talk about it. TMT breaks down, though, with those who have had more in-depth exposure or experience to death. Members of hospice communities often welcome their encounters with death and embrace the deaths of their patients as an end to suffering or a transitional experience. Carol Purslow, MA’s dissertation on “Death Anxiety and Experiences of Transcendence” studied skydivers in an attempt to study people who face death regularly. She found that veteran skydivers faced death regularly without a heightening of cultural beliefs or defenses. Similarly, older people show less of a fear response than younger people in their 20s or 30s or those going through a midlife crisis. Otto Rank, one of the psychologists Becker drew upon for TMT, believed that fear of death could be transformative because of the felt sense of timelessness and immortality that can come from a ‘vital experience.’ Today psychologists would call this a ‘peak experience,’ where one has a direct perception that somehow transcends culturally based awareness of self. Peak experiences allow a glimpse into states of being that are felt to directly transcend space, and especially time, and often one’s physical body. Purslow’s research suggests that people may have an implicit spirituality that can be accessed through peak experiences, as with the veteran skydivers. An awareness of this spirituality changes one’s attitude towards death and often transforms fear into acceptance. Any suggestion of spirituality contradicts the thrust of modern TMT researchers, who have mostly ignored Rank’s transformative suggestions of death and are trying to fit the TMT model to a strictly materialistic view of reality. It seems that Becker, and consequently many modern TMT researchers, have ignored the growth and transformative potential that the awareness of death can provoke, preferring to focus on a more superficial experience of death that supports and amplifies the existing materialistic belief systems. Purslow suggests that when we are exposed to death, we use unconscious strategies, such as a heightening of our cultural affiliations to fight this terror. Yet she says, “When one becomes aware of one’s implicit spirituality through peak experiences or an intrinsic religiosity, one’s life may be transformed, giving life meaning and value. People who have undergone a transformative experience may be more accepting of others in general, regardless of differing worldviews, contradicting TMT’s exclusively defensive hypothesis.” People who have a peak experience often come away with very little or no fear of death because of a direct perception that they are in some way larger and that death is not a finality. This understanding contradicts one of the major tenants of TMT, which is based in a physical materialistic understanding of the universe. One segment of the population that largely doesn’t believe in a materialistic universe and the finality of death are those people who’ve had a Near Death Experiences (NDEs). One could say an NDE is the peak of peak experiences, from which even atheists and hardened materialists often come away transformed. People who’ve had an NDE often return to life with no fear of death and with an understanding that they are more than the physical body. They also can have an even higher sense of purpose or morality and a greater sense of connection with other living beings. It’s important to highlight the difference here between intrinsic and extrinsic goals, where intrinsic goals are based in values such as the connections to self and others, contributions to community or to some higher purpose. Extrinsic goals are those of appearance, financial success, and social recognition. Some researchers have suggested that when materialism is dominant, it is at the expense of intrinsic goals, and an individual sense of wellbeing is diminished. Thus when an individual experiences fear of death superficially, it tends to heighten their sense of separation, and so they pursue extrinsic goals to build self-esteem. Some researchers have shown how materialism was negatively related to self-esteem, satisfaction with income, family life, and life as a whole. One example of this is the unprecedented numbers of Americans who, when shopping after the 9/11 terrorist attacks, seemingly attempted to placate their fears by buying into the materialistic culture. To the TMT theorists, this is seen as proof that fear of death strengthened Americans’ need to fit into their culture. It also illustrates though that the already existing materialistic belief structures were prevalent and heightened people’s intrinsic goals. Those who had a closer encounter with death, or perhaps already had a connection with their ‘implicit spirituality,’ responded differently by reaching out to their community, deepening their spiritual practices, and generally cultivating their intrinsic goals. As with the results of the 9/11 terrorist attacks, one might say that any encounter with death leads a person, or even a whole culture, to orient around whatever connections one has. If there’s no experience, or understanding of an afterlife, larger than material being, then the focus goes towards the existing materialistic structures. If one’s belief is in a naturalistic materialism, which is prevalent now in our Western culture, then an exposure to death would strengthen a belief in science, as shown with the above cited research done with the rowers and the college students. Interestingly, the authors of that research were careful to point out that though an individual may turn to science to fulfill the same role as a religious faith, this “carries no judgment on the value of science as a method but simply highlights the human motivation to believe.” The authors, it seems, want to distance themselves from the very idea that science may be a kind of faith. Yet, this may explain why hardened skeptics and even many TMT researchers will not entertain the possibility of a non-materialistic view of the universe, because it is through their belief in naturalistic science that they evade the fear of their own death. Scientific materialism may be the religion of the skeptic and the atheist, since that is from where their sense of connection comes. Another suggestion here is that scientific materialism, which is the predominant worldview of our times, is amplifying the fear of death because of its assumption that death is final, and that consciousness, connection, and values-based meaning have no basis in reality. One could consider that such a belief—in the finality of death—might, in itself, be a kind of psychosis caused by the separation from a sense of our connection to something larger. If one has a sense of connection to something larger, then the exposure to death can become a transformative experience that reconnects a person to their intrinsic goals and values. At the core of this, one might say that the striving for connection might be an innate, intuitive response to death. When people have a deeper brush with death, the basic assumptions of TMT break down. Two primary assumptions implicit in TMT, coming out of a naturalistic materialism, are that death is a finality and that all that exists arises out of the physical world. As such, anything non-physical, such as, information, ideas, intellect and consciousness, can be reduced to physical phenomena and don’t truly exist independently of matter. It’s understandable that having these beliefs would instill a fear of death with its expressed loss of being or self. The research into NDEs seems to directly contradict these assumptions, along with that of innumerable other individuals who have had a direct experience of being outside of, and more than, their physical bodies. These mystical experiences share common characteristics regardless of culture or religion. People who have a closer brush with death and either have a a transformative experience or are supported by a culture that embraces death, can experience post traumatic growth and transformation. In these cases, they often shift their focus to their intrinsic goals. Those who are mindful of their being are more apt to become intimately aware of their own existence and to feel capable of changing their lives. Awareness and acceptance of death is often part of this transformation. It’s important to recognize here that even when one has a sense of being more than one’s physical body, there still are fears around death that arise from the physical body. At physical death, the body is dying, and as long as one is associated or resonating with that part of their being, then the fear and pain of the body can be the predominant experience. This view resonates with panpsychism which proposes that consciousness and matter exist together, essentially from the ground up, from individual molecules to complex organisms. A part of a person’s sense of self may reside in the muscles, cells, and neurons of the physical body. If this is the case, then at physical death one may experience the death of their body and the accompanying fears as a transformative experience. Scientific research contradicts the assumption that matter is primary, creating and affecting consciousness, not the other way around. Directed, willed mental activity has been shown to systematically alter brain function. Studies of Obsessive Compulsive Disorder (OCD) have demonstrated that patients suffering from OCD are able to use their mind to rewire their brain in response to their obsessions, thus overcoming their compulsive behavior. These results are measurable in the brain. Similarly, patients who have suffered from a stroke, who have the will to change, seem essentially to be able to rewire their brains to resume full functioning. This seems to point to a mind that is not limited by the physically damaged brain and can help to repair the brain. In another example, patients with Parkinson’s were given a saline solution telling them the treatment was to help with tremors. Researchers then were able to observe the neural activity associated with tremors declining as their symptoms decreased, clear proof that the patients weren’t making up the effects. This placebo effect, which is clearly demonstrated in many different studies, shows that a person’s mindset can affect one’s physical body. Such research and the direct experiences of people who have had an NDE or other peak experiences in their lives seem to point to a reality not in line with the predominant physical materialism. It would seem that, if TMT theorists are wanting their research into our relationship to death to better fit people’s experiences, they might want to revise their basic assumptions. Approaching death from a dualist or panpsychistic understanding of human consciousness may provide us with a better understanding of our relationship to the brain, to the mind, and the meaning of mind, consciousness, and information. For example, in our new digital age, some modern philosophers are proposing a kind of digital physics, where information rather than matter may be fundamental. These ideas are shared by the founders of quantum theory, such as Max Planck, who wrote: “As a man who has devoted his whole life to the most clearheaded science, to the study of matter, I can tell you as a result of my research about atoms this much: There is no matter as such. All matter originates and exists only by virtue of a force that brings the particle of an atom to vibration and holds this most minute solar system of the atom together. We must assume behind this force the existence of a conscious and intelligent Mind. This Mind is the matrix of all matter.” Considerations such as these are also promoting a rethinking of the relationship between the mind and the body. Instead of materialism, many in science are now looking at a kind of interactive dualism, where the brain serves as a kind of receiver or intermediary between consciousness, or information, and physical matter in the body. This kind of thinking is being endorsed by philosophers, such as Curt Ducasse and Neal Grossman, and by some brain scientists including renowned brain surgeon Wilder Penfield and Nobel Laureate Sir John Eccles. Panpsychism, where mind and matter arise simultaneously in nature, may also be a better fit to the human experience. It may be that in researching our relationship to death, we might be better served by letting go of the physical, materialistic view and embracing the experiences of those who have had a more direct encounter with death. This may lead us not only to a better understanding of the relationship between consciousness and the physical world, but, perhaps, to living a more healthy, less anxiety-ridden, life connected to our perennial intrinsic qualities. Patrick Marsolek is a writer, dancer, facilitator, clinical hypnotherapist, and the director of Inner Workings Resources. He is the author of Transform Yourself: A Self-hypnosis Manual and A Joyful Intuition. See PatrickMarsolek.com for more information. [post_title] => The Trouble with Terror Management Theory [post_excerpt] => [post_status] => publish [comment_status] => closed [ping_status] => open [post_password] => [post_name] => the-trouble-with-terror-management-theory [to_ping] => [pinged] => [post_modified] => 2013-11-14 20:50:18 [post_modified_gmt] => 2013-11-14 20:50:18 [post_content_filtered] => [post_parent] => 0 [guid] => http://atlantisrisingmagazine.com/?p=8630 [menu_order] => 0 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw ) )
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