Background to celebrations of Winter Solstace

Above (picture) is the sun imprisoned in darkness, beginning to escape and emerge into the world's sky where it can renew heat and light. Below is an imaginative picture of the Syai titans, who in the spiritual world represent light and darkness. In Syai mythology, the sun was torn out of the breast of the Titan Lady of Light (the 'light' of the Big Bang, one might imagine) to escape and give light to our worlds. The Lady was left with a hole in her breast, where the sun was imprisoned as her breast-heart. (She still has a smaller on in her tail.) Similarly to the ancient Greek mythology, the Syai titans are more-or-less parents of the Syai gods. The Syai story of creation has much influence in Syai culture and in the celebration of seasonal festivals.

The above is from Chapter 10 of the Syai 'Holy" Book, which Terres is translating from the Syai language in such a way that it demonstrates to anyone keen to learn the language how it works. He therefore uses a reasonably literal translation. At present Terres (that's 'me') is revising this from-memory Syai source.

Christianity (and others)
The seminal beliefs of Christians appear to have been grafted on to the myth-religions of the ancient world of the Middle Eastern 'crossroads' of trade and culture.  All historic evidence points to it: a Divine Child miraculously born; Mithra - known as "The Unconquered Sun" - his birthday on the 25 December.  The Babylonian goddess Astarte, "Queen of Heaven" gave birth to a divine child, and so on.  The Child of Light has many different names according to cultural variants: Horus, Osiris, Helios, Dionysus, Aeon   ...

For Christianity,  Jesus  was chosen, it seems, as a myth/legend version of a remarkable man of whom there's some conflicting evidence and reports about in history, but who really was more a 'man' of mystery, placed alongside the above-mentioned Divine Child gods. That spriit-person who supposedly walked the Earth was made a figure of  light sent be a god of gods. Although he was not of the 'Sun' he nevertheless follows the symbolic pattern of the 'Sun' in birth and resurrection. He was then connected for his enhancement to the holy writ tradition of the Hebrews as a kind of Pope-Francis re-interpretor of the Old Testament.

Features of the Syai language in relation to the 'alien' civilization but as possible 'Earth' language.

There's no reason to ignore the proven likelihood that other civilizations exist on other planets. The proof is there - not in any absolute sense, but in combining physics and cosmology with math. probability-analysis. Such a civilization as is 'imagined' under the name 'Syai', must be a development on a planet similar to ours if it is to have any real relevance to our human condition. It must have more meaning to us than just escapist entertainment. That Syai h(r)umans have a culture and language of their own is vital for this "thought-experiment".

Terres can use English to describe Syai culture, but the language is the window to the full envisaging and appreciation of it.

The twelve key consonants are the cornerstone of the building of Syai vocabulary. Each letter points to a picture-of-sorts as a hint of generalized meaning (but not a precise indication of connotation). With study of how the language expands from that, one can end up with any utterance (in ordinary conversation) able to be spoken and written down with ease. Spelling is phonetic and systematic and the grammar also follows regular patterns almost entirely. The grammar has important differences from English, but is not very different from most of the European and related languages. However, Syai grammar is expressive in itself of Syai culture and mythology to the extent that even the way each verbal root can be varied in meaning and application is pattern-integrated with the Syai pantheon.

A sentence that can be written and spoken in Syai  might be any picked out of a hat, but the ordinary typewriter just makes it look incomprehensible, as it would also be to any native Syai. I can write it correctly on my laptop with the Syai font. If you dont have that font, a sentence translated into Syai like "The quick brown fox jumps over the lazy dog."  looks like this:

.  \srr |subjaf  cyq   uusad   yct||vc  reim   |sra   wdjaf   dpaim|tu.

Changes needed for a better 'Earth' economy

[Picture by courtesy of five-year-old grandson]
The Capitalist genie is out of the bottle; everyone and everything of natural value serving the almighty dollar instead of the other way round. And what is the (US)dollar based on? Nothing but tenuous trust! In contrast, the Syai unit of money - the "pawneis" is based on food, or rather, the seasonal production and availability of essential foodstuffs.

Most trade has to be done in the USdollar, or at least in close association with it. Other currencies are unreliable because they can be manipulated by means of the US dollar; for example by altering terms of trade in favor of the "big guys" - the US government and banks and indirectly most of the transnational companies. This manipulation can be done by printing money or leaning on weaker national economies to do deals that in the longer term enrich the "(young-and-)old-boy-network" of the super-rich in the interrelated circles of the US government and the six main banking houses (some of the six now amalgamated). Other super-rich may not live in the US but they tend to be closely linked to fortunes of the US monetary and power-elite. The whole of this 1-5% of Earth\s population are increasingly setting the agenda for most if not all national economies by having the power of large-scale investment, along with dominating the main determinants of culture through the media. Large-scale investment by the rich internationalists tends to absorb or knock out small-scale investment by the nationals of the smaller economies and marginalize the ordinary worker or middle-class citizen of those smaller economies. Hence, poverty in "advanced" countries.

A country prospers by preserving wilderness and giving its citizens sound infrastructure. Development financed by outside investment with out-flow of profits and a need to borrow from external rich international financiers  does not make for sound local economies or a good living environment. The citizens within a country need to pay taxes and invest. For that they need jobs that allow them to save resources. Taxes go toward good-for-all infrastructure and the savings go into local investment  providing capital for innovators and problem-solvers who live in the country and know it best. More internal jobs are thus created and expectations of a reasonable wage even for the less well trained and educated are fulfilled. Great to be a privileged, famed or supe-rskilled worker, but there's never any shortage of useful work if the money is spread evenly enough for it to be paid for. Money from outside from those that have too much? The old saying: "If you need to dine with the devil, take a long spoon with you!"

Principles of Social Reconstruction (Syai 'Affirmation 3)

Certain emotions (or motivations) tend to cause friction and suffering, but they arise naturally in us as in other socially interactive animals. One of these emotions is ENVY. Accepting and incorporating it at the same time as disarming it as one of the preoccupations of the Syai Founder's mind. The first six affirmations for social reconstruction and sustainability are in the orange frame above, but I write No.3 here as it is the subject of present attention, so needs to be easily read:

3.  Those who are secure in a state of well-being, enjoying freedom and privileges beyond the capacities of the majority to enjoy, must in future find justification in undertaking duties that contribute to the benefit of alll. Otherwise, envy becomes justifiable. The aim is to create social conditions in which envy - albeit part of our emotional natures - cannot be justified.      (Slightly changed in translation appropriately for the state we are in on this planet at present.)