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Arcangel Raziel y Alfonso-X-El-Sabio

martes, 21 de marzo de 2017


07:00 p.m.

Volviendo a la versin de Alfonso X, sabemos que el rey quiso que, para fines de mayor
entendimiento, a la obra en s (siete tratados o partes, correspondientes a la divisin hecha por
Salomn) se agregasen diversos textos vinculados con aquella. El resultado final constitua una
magnfica expresin de Cbala Prctica, que habra de aclarar la referencia de Don Juan Manuel
(poltico y escritor), segn la cual su to, el rey: fizo trasladar otra sciencia que han los judos muy
escondida, a que llaman Cbala

El gran problema con la versin de Alfonso, es que sta se perdi y sigue perdida; aunque, en el
manuscrito Reg. lat. 1300 de la Biblioteca Apostlica Vaticana, podemos ver una versin latina
del Liber Razielis, cuyas partes son las mismas que en la versin castellana de Alfonso:
1. Libro de la clave
2. Libro del ala
3. Libro de los sahumerios
4. Libro de los tiempos
5. Libro de la purificacin del cuerpo
6. Libro de los cielos
7. Libro de las imgenes
Ahora, y pese a que se ha perdido la versin castellana de Alfonso, es posible rastrear sus orgenes
a travs de ciertos tratados hebreos de Cbala Prctica. En ese marco, algunas de las fuentes ya se
han podido identificar. Por ejemplo la sexta parte, el Libro de los cielos, se corresponde con un
texto hebreo conocido como Sefer ha-Razim, traducido hace algunos aos por Mordecai Margalioth,
bajo el ttulo del Libro de los misterios. Este Libro de los misterios, supuestamente habra sido
entregado a No, quien lo grab en zafiro (seguramente trados por ngeles o por Dios, porque de lo
contrario sera imposible que No hubiese conseguido los zafiros). Como curiosidad, veamos lo que
dice un fragmento del mtico texto: Si quieres saber y comprender qu suceder en todos y cada
uno de los aos venideros, toma un papiro hiertico, y crtalo en tiras, y escribe en hiertico con
una mezcla de tinta y mirra todas y cada una de las posibilidades separadamente. Toma entonces un
nuevo frasco, pon en l aceite de nardo y arroja dentro las tiras escritas; entonces ponte en pie cara
al sol cuando viene de su cmara nupcial y di: Yo te conjuro a ti, Oh Sol que brillas sobre la tierra,
en el nombre de los ngeles que hacen a los hombres sabios comprender y entender la sabidura y
los secretos, que t hars lo que yo te pido y me hars saber lo que suceder en tal ao.

.
ORACIN A RAZIEL
Yo te saludo, amado Raziel
guardin de la bondad, de la creatividad y de las ideas puras.
Prncipe amado de los querubines,
dame fuerza para trabajar,
para revelar la verdad y dar coraje a las personas
con mis sentimientos ms nobles de bondad.
Haz de m un instrumento para tus experimentos angelicales.
Quiero siempre vivir con base en el amor,
en la bondad, en la caridad y en la sabidura.
Que eso sea una constante en mi vida.
Ilumneme para continuar digno y fuerte, siempre,
para prestar en nombre de Dios
los servicios de la pureza.
Dame tu proteccin.
Hnrame con tu luz,
amado querubn Raziel.
Amn
VER ESTA INFORMACIN EN:
http://goo.gl/ODmPW1

Pegado de <http://sociedadtrespuntocero.com/2015/03/raziel-el-arcangel-de-los-misterios/>

EL ARCNGEL QUE DESPIERTA LA CONCIENCIA

Libros, pelculas y msica pgina 1


EL ARCNGEL QUE DESPIERTA LA CONCIENCIA

El arcngel Raziel personifica a la intuicin. Por eso se relaciona con el rayo ndigo del espectro de
la luz; ya que, como sabr quien ha escuchado de los nios ndigo, el color ndigo representa
intuicin.
A l se lo invoca para captar los misterios de Dios y despertar nuestra percepcin espiritual. l es,
en el mundo anglico, quien representa el despertar de la conciencia humana, por lo que su ayuda
puede ser determinante en el surgimiento de nuestras habilidades psquicas (telepata, visin
remota, clarividencia, clariaudiencia, etc) latentes.
Un poco vinculado a lo anterior, est el rol de Raziel como ngel que vela por la originalidad y
pureza de ideas, promoviendo as el que cada persona desarrolle una visin nica e irrepetible; y,
de ser posible, colabore con el mundo manifestando esa visin. Pero esa originalidad de visin que
Raziel busca, lgicamente no hay que entenderla en un contexto de relatividad absoluta: Raziel
infunde el deseo de conocimiento y descubrimiento de realidades ocultas, y hasta revela secretos
en forma de intuiciones; sin embargo, en su afn por procurar que cada cual tenga una visin nica
de las cosas, lo que variar ser el enfoque de las verdades descubiertas, pues de lo contrario este
propsito podra ser inconsistente con su funcin de revelador.

Pegado de <http://sociedadtrespuntocero.com/2015/03/raziel-el-arcangel-de-los-misterios/ >

RAZIEL Y EL NDIGO

Ya se dijo que el rayo ndigo es el rayo de la intuicin y que Raziel es su ngel, pero ahondemos
ms en esto. Para empezar, aqu hablamos de rayo en el sentido de una fuerza -influencia
espiritual; y si le damos un color, es porque, a nivel de planos sutiles (en este caso, etrico y astral),
los rayos pueden ser percibidos, por quien tenga clarividencia, como haces de luz de un color
determinado: el rayo azul se percibe azul y por eso tiene su nombre, el rojo se percibe rojo, y as
sucesivamente, siempre a causa de que, al igual que en el plano fsico, la luz tiene una frecuencia
determinada, esta frecuencia le da su color particular, y todos los rayos espirituales se manifiestan
como luz sutil (esto no es un concepto cientfico, aunque sea comprensible bajo terminologa
cientfica). Volviendo al significado del ndigo, ste tambin representa la conexin con el espritu de
Dios.
Ya a nivel fsico, se supone que cada rayo, pese a ser esencialmente luz sutil, puede ayudarnos con
determinadas cuestiones de salud. En el caso del rayo ndigo de Raziel, seran las siguientes:
sanar la glndula pituitaria
fortalecer los huesos
mejorar o curar males oculares
disminuir la sinusitis
calmar dolores
mejorar problemas respiratorios, como el asma y la bronquitis
contrarrestar el insomnio
contribuir a la desintoxicacin del organismo
calmar migraas de origen psicolgico
ayudar con los tumores
mejorar la funcin renal
mejorar problemas vinculados a la espina dorsal
Tambin a nivel psicolgico-emocional, y esto es mucho ms creble que la ayuda del ndigo en
cuestiones de salud, este rayo puede ayudarnos para:
apaciguar una emocin intensa
concentrarnos en nuestros asuntos personales
conocernos mejor a nosotros mismos
entender mejor nuestro lugar en el mundo
volvernos ms estables y armnicos
liberarnos de obsesiones
Ahora, y esto es ampliamente sabido, el rayo ndigo puede ayudarnos ms que nada en asuntos
psquicos y espirituales. Entonces, para hacer que la energa ndigo de Raziel nos ayude en algn
asunto espiritual-psquico, psicolgico o incluso de salud, podemos efectuar la siguiente meditacin,
elaborada y practicada entre quienes saben de Angeologa. Veamos:
1. Relaja todo tu cuerpo y respira profundamente. Cierra los ojos y deja ir la tensin en cada parte de
tu cuerpo.
2. Cuando ests relajado, pide a Raziel que te acompae, rezando una oracin o simplemente
pidiendo su presencia como te nazca hacerlo.
3. Expresa mentalmente o en voz alta lo que deseas.
4. Con los ojos cerrados, imagina que el color ndigo llena todo el ambiente en que te encuentras.
Procura sentir su energa.
5. Respira e imagina que inhalas la energa ndigo que est a tu alrededor. Visualiza que tu cuerpo se
llena de esa energa, sintela si puedes.
6. Exhala, visualizando que dejas salir el color ndigo por la boca.
7. Contina inhalando, exhalando y sintiendo el color ndigo durante el tiempo que quieras.
8. Cuando termines, deja que el color ndigo se disipe poco a poco hasta que solo respires luz blanca
(visualiza todo esto). Has esto sin apuros, poco a poco, relajado.
9. Da las gracias a Raziel por su contribucin
10. Si quieres ampliar la duracin de los beneficios, utiliza alguna prenda de vestir de color ndigo,
o enciende una vela de ese color, preferiblemente en el lugar donde realizaste el ejercicio.

Pegado de <http://sociedadtrespuntocero.com/2015/03/raziel -el-arcangel-de-los-misterios/ >

Libros, pelculas y msica pgina 2


La historia real del libro del arcngel Raziel
El libro supuestamente escrito por el arcngel Raziel recibe el nombre de Sefer Raziel ha-
malak (Libro del ngel Raziel). Tambin se lo llama Liber Salomonis por su relacin con el rey
Salomn.

El Sefer Raziel ha-malak es una obra de carcter cabalstico, originalmente escrita en hebreo y
arameo. Solo mucho tiempo despus de su creacin, gracias a una traduccin hecha en latn y
titulada como Liber Razielis Archangeli, habr de aparecer una traduccin al castellano, hecha a
pedido del rey Alfonso X el Sabio. Es esta versin, hecha por los colaboradores de Alfonoxo X, la
que aqu nos interesa, puesto que en su prlogo se proclama que los orgenes del libro se remontan
a los inicios de la Humanidad y, sobre todo, a la supuesta obra compilatoria de Salomn, plasmada
en siete tratados traducidos del caldeo al hebreo.
De las otras versiones, diremos nada ms que varan, aunque en el fondo la mayora de ellas
constituyen lo mismo, pues estn divididas en siete tratados que abordan cuestiones de
angelologa, magia, astrologa, gematra, temurah, nombres de Dios, talismanes, etc. El gran
problema, adems de la diversidad, es que ninguno de esos textos es anterior al siglo XVII, y la
primera publicacin de una de esas versiones recin se dio en 1701. No obstante, en los siglos XII
y XIII aparecen referencias a versiones de la obra, como la de Pedro Alfonso que cita un Secreta
secretorum atribuido a Raziel, o las de Alberto Magno, Tadeo de Parma o Pedro de Abano, que lo
citan con nombres como Liber institutionis o Volumina Salomonis.
Volviendo a la versin de Alfonso X, sabemos que el rey quiso que, para fines de mayor
entendimiento, a la obra en s (siete tratados o partes, correspondientes a la divisin hecha por
Salomn) se agregasen diversos textos vinculados con aquella. El resultado final constitua una
magnfica expresin de Cbala Prctica, que habra de aclarar la referencia de Don Juan Manuel
(poltico y escritor), segn la cual su to, el rey: fizo trasladar otra sciencia que han los judos
muy escondida, a que llaman Cbala

Pegado de <http://sociedadtrespuntocero.com/2015/03/raziel-el-arcangel-de-los-misterios/>

Recorte de pantalla realizado: 27/03/2017, 01:18 p.m.

La importancia que se da a las cosas es lo que determina todo lo dems. S perfectamente que la mayora de los humanos estn
exclusivamente pendientes de las adquisiciones materiales, y que su inters por la vida espiritual es para ellos ms bien una cosa
decorativa. Alguna vez, cuando se encuentren ociosos, cuando se encuentren malhumorados, leern algunas pginas de un buen li bro,

Libros, pelculas y msica pgina 3


decorativa. Alguna vez, cuando se encuentren ociosos, cuando se encuentren malhumorados, leern algunas pginas de un buen li bro,
irn a escuchar algo un poco ms elevado, meditarn un poco, rezarn un poco, pero lo esencial est en el lado material, la f acilidad,
la tranquilidad. Por ello no llegarn nunca a atraer las bendiciones del mundo divino. Vivirn, se aprovecharn de todo lo qu e hay en la
tierra, pero a las riquezas espirituales, no lograrn nunca atraerlas, sentirlas, vivirlas. Slo cuando vayan al otro mundo c omprendern
que no han mejorado nada, que han perdido el tiempo. Si queris evolucionar de verdad, debis poner en primer lugar el anhelo de
vuestro espritu, dar el primer puesto a la luz. Pero para ello hay que desearlo y necesitarlo, y desgraciadamente no puede f abricarse;
se viene con o sin esta tendencia, que est ligada a la existencia que se ha llevado en otras encarnaciones. Si un hombre vie ne a la tierra
con el gusto por lo espiritual, entonces con pocas cosas, con un solo libro, algunas palabras, se inflama, nada puede detener le. Mientras
que los dems, a pesar de que todo el mundo se lo pida, no cambian: los consejos de todos los santos, de todos los profetas n o servirn
para nada, porque existen otras tendencias que les arrastran hacia otra direccin. Pero para poder volver en la prxima encar nacin
con el deseo de transformaros, debis empezar desde hoy, aunque no sintis la necesidad, porque intentndolo, forzndoos un p oco,
preparis el terreno para la prxima encarnacin, y cuando volvis, ya tendris estos gustos: porque habris sembrado algunos granos
en la encarnacin precedente.

Pero volvamos al ejercicio de identificacin del que os acabo de hablar. Si lo hacis podris obtener
grandes resultados. Slo hay un peligro, que consiste en imaginaros que ya sois el mismo Dios,
convirtindoos en seres muy orgullosos. En cuyo caso, cuntas tejas caern sobre vuestras cabezas!

Aun en el caso de que alcancis la superconciencia, no slo debis seguir siendo humildes, sino que
debis serlo todava ms y no echrselo en cara a los dems, no anonadarles con vuestra superioridad,
seguir siendo sencillos. Algunos, al aprender la frmula: Yo soy El, slo han conseguido convertirse en
personas insoportables, enemistndose con su familia y con su entorno. Necesitaban que el mundo
entero supiese que eran divinos, con lo que ocasionan choques y disputas. Cuando nos ejercitamos en el
acercamiento al Seor, hay que tener cada vez ms generosidad y amor. Porque Dios es amor. Si tenis
que aplastar y matar a los dems para mostrarles que sois una divinidad, se debe a que no habis
comprendido nada. As pues os prevengo: desde el punto de vista psicolgico este ejercicio es peligroso.
Hay que estar muy atento, y para que no se manifieste el orgullo, tenis que empezar por reconocer que
tambin los dems son una parte de Dios. Para que este ejercicio sea perfecto, debis comenzar por
pensar, por sentir que todos los humanos, corno el Seor, tambin estn en vosotros, son parte de
vosotros. Toda esta colectividad, toda la humanidad, sois vosotros, habita en vosotros. Slo
aparentemente estis separados de los dems. Si lo entendis as en lugar de combatirles y
atormentarles, sentiris sus necesidades, sus inquietudes, sus sufrimientos, y estaris obligados a
ayudarles. He ah cmo nos convertimos realmente en una divinidad, y no en un monstruo para quien
los dems no son otra cosa que insectos a los que se puede aplastar. Cuando os doy ciertos mtodos,
debo tambin advertiros que si no tornis precauciones, estos mtodos os traern perjuicios. Y,
naturalmente, ser yo el culpable! Pensad siempre que todas las criaturas que estn a vuestro
alrededor son una parte de vosotros mismos. Cuando se camina por esta senda de la verdadera filosofa
inicitica, se ve que todas las 5 criaturas no son ms que una. En realidad slo existe un Ser, el Creador;
todas las criaturas no son ms que clulas diseminadas de su inmenso cuerpo, clulas cuya conciencia
no est unificada

Suponed que las clulas de nuestro cuerpo tengan una conciencia. Evidentemente, las clulas de los pies, del hgado, del
bazo, se sentiran separadas unas de otras, porque su funcin no es la misma: el corazn trabaja de una manera, el hgado de
otra, etc.... y podran ayudarse mutuamente o disputar entre s. Pero si las clulas fuesen capaces de alcanzar una
comprensin superior, veran que un solo ser las contiene y alimenta a todas: el propio hombre. Entonces, tambin nosotros
debemos razonar de la misma manera y decir: todos estos individuos de la tierra, estos Japoneses, estos Chinos, estos Turcos,
estos Franceses, estos Alemanes... son clulas de un ser colectivo; pero al haber descendido estas clulas a un nivel de
conciencia inferior no son capaces de abarcar la unidad, y entonces sus reacciones, su comportamiento, no son adecuados.
Pero el da en que, como una pequea clula, nos unamos a todas las dems clulas que representa el Ser sublime, el mismo
Dios, descubriremos que toda la humanidad no forma ms que un solo ser. Cuando esto suceda, sentiremos tal amor, tal
piedad, tal indulgencia, que realizaremos verdaderamente la frmula: Yo, soy El. Mientras no se llegue a este estado de
conciencia, slo se querr matar a los dems, no se producir realmente un cambio, slo una hipertrofia de la personalidad,
eso es todo.

S, mis queridos hermanos y hermanas, el verdadero cambio est en la conciencia de la unidad. No existimos como unidades
separadas, cada uno representa una clula de un inmenso organismo y nuestra conciencia debe fundirse en esta conciencia
universal que abarca al hombre en su totalidad, al hombre csmico. Ah est el verdadero progreso, la verdadera evolucin.
Por otra parte tenemos pruebas de los lazos que existen entre los seres, puesto que un mdium, que puede ser una mujer
completamente iletrada, posee el don, cuando entra en trance, de sentir los sufrimientos de una persona que se encuentra a
su lado. Los Iniciados, cuya sensibilidad es superior a la de los mdiums, pueden tambin sentir el estado fsico y psquico de
los seres, pero frecuentemente no lo muestran, porque han alcanzado la verdadera maestra, y saben que entorpecera su
trabajo. Si no evitan sufrir y ser molestados, cmo podrn ayudar a los dems? Precisamente porque han superado este
estado, son Maestros y pueden ayudar a los dems. Tambin a m me ha ocurrido esto frecuentemente: siento de pronto un
dolor en una parte del cuerpo y s que proviene de algn sitio; me concentro para ayudar a la persona y poco tiempo
despus, recibo una carta que dice: Oh Maestro, sufra en tal sitio del cuerpo, entonces pens en vos, y ahora me siento
bien. S, pero he sido yo quien ha tenido que tomar este sufrimiento. Naturalmente puedo dominado, pero de cualquier
forma representa un trabajo que hacer. As es como se dice que Jess llevaba los sufrimientos de la humanidad, y yo lo creo.
Algunos pensarn que, en estas condiciones, es mejor no llegar a ser ni un Maestro ni un Iniciado! S, pero entonces se vern
privados de todo lo dems... Tomar los sufrimientos de los dems es pasajero, y es tan maravilloso ser til! Un Iniciado se
siente feliz de poder ayudar y aliviar a los hombres. Luego, durante el tiempo restante, se siente inspirado, dilatado, porque
comunica con otras criaturas que se encuentran en estados de felicidad y beatitud. Hay tantas criaturas visibles e invisibles
que viven en la paz y la alegra, con las que podis sentir estados maravillosos! No hay, pues, de qu inquietarse. S, mis
queridos hermanos y hermanas, la vida en la tierra es una ilusin, un sueo. La realidad, es otra cosa. Entonces, por qu
perder la vida eterna para alcanzar una ilusin de la cual pronto no quedar ni rastro? Naturalmente hay que ocuparse de
comer, de vestirse, de tener una casa, pero hacedlo en la medida que os permita adquirir riquezas que podis guardar
durante la eternidad. Es ms inteligente. Porque un da todo os abandona y os quedis completamente desnudos, no tenis
nada. Incluso los libros que habis ledo y el saber que habis recibido en las universidades, se os arrebata, desaparece.
Cuando volvis a la tierra, hay que volver a empezar a leer, a aprender, porque lo que poseais no eran vuestras riquezas,
eran los dems quienes os las haban dado; esto no os pertenece, y se os arrebata. Slo aquello que habis saboreado,
experimentado, profundizado, podis conservar, y en la prxima encarnacin, volveris con estos dones y estas cualidades.
Es as como se explican el talento y el genio. Un filsofo o un msico genial no 7 hacen otra cosa que traer de nuevo los
conocimientos que vivi profundamente en una encarnacin anterior. El hombre ha venido a la tierra para dar gloria al
Creador y ayudar a los dems. Pero en lugar de esto, la mayora se entierran y se embrutecen porque siempre estn
preguntndose qu dir la familia, la sociedad... Naturalmente, cuando dominan el miedo y el temor, nada nuevo puede
introducirse en el mundo. Dnde encontris ahora personas que afronten las privaciones pensando: Esto no es nada,
lo tengo todo dentro de m, mi vida interior es tan intensa, tan rica, que no tengo necesidad de nada ms?

Empezis a comprenderme? Diris que slo me comprenden los que no son ricos ni viven fcilmente... De ninguna manera.
Estos piensan da y noche en llegar a ser como los otros, estn furiosos porque nos son tan ricos ni estn tan bien situados
como los dems. Su pensamiento est ocupado en envidiar a los dems, por lo cual no se aprovechan de la buena situacin
en que el Cielo les ha colocado, consideran que se trata de una injusticia. Creis que los pobres saben utilizar la pobreza
como la mejor oportunidad para convertirse en divinidades? Siempre se rebelan. Y, por qu? Porque quieren llegar a ser
ricos. Aparentemente estn escandalizados por la riqueza, pero en el fondo la desean con todas sus fuerzas. Y si los ricos
tuvieran una comprensin ms amplia de la situacin, se sentiran desdichados y distribuiran todo entre los pobres; y los
pobres rechazaran todas estas riquezas diciendo: No, no queremos nada, estamos tan bien as! Si los ricos estuviesen
iluminados, verdaderamente querran despojarse y los pobres no querran tener nada ms. La monstruosidad de lo que
acabo de contaros, es increble! No es cierto? Y sin embargo, es verdad. As pues, para salvarse, los ricos deben dirigirse
ahora a los pobres dicindoles: Os lo suplicamos, tomad! y los pobres responder: No, de ninguna manera. Diris que
esto es el mundo al revs. Pues s, as es como hay que enderezarlo. En las conferencias sobre el sol, os he hablado de un
ejercicio que se parece mucho al que os acabo de indicar. Os deca: imaginad que vuestro Yo superior est en el sol y que
desde all arriba mira vuestro pequeo yo inferior, dbil, imperfecto, sentado all, a punto de meditar sobre la Roca.
As preparis las condiciones para que se produzca una circulacin entre vuestro 8 Yo superior y vuestro yo inferior, y es

Libros, pelculas y msica pgina 4


As preparis las condiciones para que se produzca una circulacin entre vuestro 8 Yo superior y vuestro yo inferior, y es
el principio de una nueva vida. Naturalmente, no vais a sentirlo enseguida, se precisa un cierto tiempo para que la corriente
se refuerce, se intensifique. Inmediatamente despus, ya no tendris dudas, sentiris que se producen dentro de vosotros
fenmenos extraordinarios y ello representar para vosotros la certeza absoluta. No hay nada ms maravilloso que la certeza.
En la certeza os volvis fuertes y poderosos y logris convencer a los dems. Mientras que cuando no estis completamente
seguros de lo que decs, de lo que vivs, no podis influir en los dems, porque sienten vuestra indecisin. Evidentemente
esta certeza no puede producirse antes de que haya manifestaciones, no se puede fabricar, pero la certeza contiene el
mayor poder de persuasin.

Recorte de pantalla realizado: 27/03/2017, 01:42 p.m.

Lectura del pensamiento del da Mediante la oracin y la meditacin, el discpulo purifica su propio templo y llama al Seorpara que venga a habitado. Nada es comparable a un
cuerpo humano que ha sido purificado, santificado para convertirse en un templo del Altsimo. Cuando el hombre es un templo yreza en su propio templo, entonces el Seor le
escucha y le acoge. La mayora de personas descuidan enormemente la purificacin de su cuerpo fsico. Nunca piensan que puede llegar a convertirse en un templo de Dios Vivo,
y que por lo tanto deben ocuparse de reforzado y purificado. No cesan de estropeado comiendo y bebiendo cualquier cosa, fumando y haciendo toda clase de locuras. Este cuerpo
que debera ser un templo no se parece en nada a un lugar sagrado, y en esas circunstancias evidentemente no ser el Seor quien pueda habitado, sino ms bien las entidades
inferiores, los indeseables a quienes les gusta mucho la suciedad y se alimentan de materias impuras. Ya os he contado a menudo que he aprendido mucho observando a los
insectos: las hormigas, los chinches... Estos animalitos poseen unas antenas extraordinarias que la ciencia todava no ha estudiado. Por ejemplo, yo no tengo hormigas en mi casa
de campo, pero slo tengo que tirar un poco de alimento para que aparezcan en pocos minutos. Mediante qu tipo de olfato, qu clase de radiestesia llegan a descubrir, desde
tanta distancia, la presencia de estas sobras? Y si quito las migajas, se van. Lo mismo ocurre con las moscas, las pulgas, los ratones. E incluso en algunos hoteles o dormitorio sucio
y mal conservado - como en Oriente! - cuando la gente se duerme, los 2 chinches empiezan a moverse por el techo. Y entonces es formidable la precisin que demuestran
dejndose caer exactamente sobre una persona dormida y no sobre la otra. Cmo sienten al que tiene en su sangre ciertas impurezas que podrn alimentados?
Verdaderamente son sabios! Miran y dicen: Ah, a ste, s, vamos all! Y all van! Es as como, gracias a los chinches, he aprendido las grandes leyes de la pureza. Porque estas
leyes son las mismas en el plano psquico. Hay animalitos que sienten desde lejos las impurezas y se acercan para alimentarse. Por todas partes, en cualquier lugar, todo es un
alimento para alguien. Las criaturas nocivas, malas, tenebrosas, tienen necesidad de comer, y las criaturas buenas, las criaturas de Dios, tambin. Incluso expliqu en otra
conferencia que Dios Se alimenta, y los cristianos estaban horrorizados: Cmo, Dios tiene necesidad de comer? Evidentemente, no come morcilla! Y, qu come entonces?
Ah! estos cristianos, cundo podr lograr que me comprendan? Est dicho en el Gnesis que el hombre ha sido creado a imagende Dios, y puesto que el hombre come, por qu
no iba a comer Dios? El come y son los Serafines quienes Le alimentan ofrecindole emanaciones, radiaciones, substancias tansutiles, tan puras, tan preciosas, que difcilmente
podemos concebido. La mayor parte de los humanos se olvidan, pues, de cuidar su templo. Sin embargo est dicho en las Escrituras: Sois templos de Dios Vivo. Entonces,
atencin, no dejis que se introduzcan en vosotros suciedades como les ocurri a los Judos en el templo de Jerusaln. Habanllevado all todo tipo de animales y de aves para
venderlos, y estaba todo tan sucio! Jess f
ue el nico que se indign, los dems lo encontraron normal. Qu es un templo? Pues eso: un lugar donde se puede invitar a todos los animales. Entonces Jess tom unas
cuerdas para hacer un ltigo y les expuls a todos diciendo: Quitad todo eso de aqu, no hagis de la casa de mi Padre una cueva de ladrones.

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Del "Libro de Raziel", sobre el uso entegeno de 24 Plantas.

De Secunda Ala.
Prima herba est acyl almalit &c. The first herbe is acyl almalit & it is said Corona regia, and in 50. tree i.e. stalk or trunk.
Latin Ros Marinus. This herbe hath a myddle tree50 & good odour, & little leaues & his power is to chaufe contorte the
brayne. And if an house be suffumed with it, it chaceth away deuills. The same doth Pionia.
51. (?) K: insquiano.

The second herbe is Artemesia & this is mother & first of other. But for that other is 52. roches: rocks
said Corona regis that is to say the Crowne of a kinge, we hau putt it first. Of this they saiden all that in all things that
thou dost thou shalt put of it. And the leafe is middle greene on that one side & white on that other. And it wexeth
middlly. And with this thou shalt clepe windes & all spiritts that thou wilt & thou shalt profitt.

The third herbe is Canabus[cannabis] & it is long in shafte & clothes be made of it. The
vertue of the Juse [juice] of it is to anoynt thee with it & with the iuce of arthemesy & ordyne thee before a mirrour of stele
[steel] &
clepe thou spiritts & thou shallt see them & thou shalt haue might of binding & of loosing deuills & other things.

The 4 herbe is said feniculus & it hath small leaues & a longe shafte. And it is an holy herbe and
worshipfull. And it is medicine of the eyen & it giueth good light & it chaceth away euill spiritts & euill eyen in the place where it is.
The roote of it chaceth away euill things & helpeth the sight.

The 5 herbe is cardamomu & it is hott & of good complexion & it is of middle highnesse & it giueth [137r]
gladnes to him that useth it. And gathereth together Spiritts. Eate thou this when thou clepest or makest invocation, & if
thou wilt made fame of it.

the 6 herbe is anisum & it is of chastity ioyned to camphore & thou shalt see that spiritts
should dread thee. And it is a cleane herbe & it maketh to see secrett things & priuy, & the fume of this ascendeth much.
the 7 herbe is Coriandrum, & this with holdeth the spirit of a man much with other, & it maketh a
man as full of sleepe. And this gathereth much together the Spiritts. Wherefore euermore they standeth with it, so that it is said that if with this
and Apio & iusquno51 thou make fumigatione compowned with much Lazaras z. leicula anone it gathereth together sp~ & therefore it is said
herba sp~m.

The 8 herbe is said persilium which hath greate might for to chace away the spiritts of
roches.52 And his vertue is to breake the stone in the bladder of him that useth it. the 9 herbe is ypi~con[hypericon] & it is a middle herbe

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thirled the iuyce of hit seemeth bloode. This is of great power for with the iuce of it & wit croco, & arthemesia & with fume of radicis
Valeriane if it be written upon what frendshippe thou wilt of a Prince of Spirits of the eyre and deuills know thou that anon it shall be that
thou couetest. And so upon spirits & winds. the 10 herb is Ap~ni. this is of great power upon winds & deuills, and fantasies, & it is shaded &
touched to shade & the (?) cloude alstisse for in it by winds & deuills & this alone makethalbo fortu~.

Vazebelil. z. martagon. & they be much contrary for one is kept with heauenly angells & another with deuills. z. ap~m. And 53. Noy: annoy or vex.
this breaketh the stone of the reynes. And a woman with child use her it not, for it noyeth 53 to the child. And it gathereth together deuills
when suffumigation is made with it nisqrmo and arthemesia Apiu~ suffumed by 7 nights with fagar almeit, & gathered cleanly & the roote of
it put & dried & than tempered with aqua lapidis suffume thou thee by enviro, when thou wilt, & thou shalt see fantasies & deuills of
diuerse maners.
The 11 herbe is Coriandrum of the secund kind which maketh to sleep much. And if thou make suffumigation of hit & Croco & msgrm~o &
apio~ and p'pv'e nigro grounden together euenly & tempered with succo cicute & with ??? [K: msk]. And then suffume thou the place where
thou wilt hide treasure when luna were ioyned to Soli in ang'lo terr, that is to say in the corner of the earth. Know thou that thilke treasore
shall neuer be found, & who that will take it away shall be made fooles. And if in the houre of deposicion of the gold or sil uer of the stones
or ymages thou suffumest with thur, must, succo, ligno alos corto (?) -- euermore deuills kepeth that place & euill winds. And know thou
that it might neuer be disolued or fond out without Sem~. or an image made thereto by the point of starres.

The 12 herbe is Satureia this is of great vertue & of good odour & who that beareth it with him with arruc'la muris in the day of Veneris it
giueth grace of goods & it taketh away from the place windes & euill fantasies.

The 13 herbe is that is said sta~ & this is middle in lenght & hath little leaues: this ought to be holden worshippfully in holy places as in 54. For Liber Hermetis see
churches for it defendeth the place from euill things. And with his prophetes madeth dead men to speake that were dead by man y dayes or Sloane MS. 3847, fol. 84-100:
fewe. In place [137v] where is any euill he hath not might if he that bearetht it clepeth him not. And it giueth to him might upon thing which Hermes. Trismegistus. Liber
he would. And this herbe put upon the place where deuills be closed it constrayneth them & bindeth them lest they might moue themself. Magicus 17th cent. (Liber
And Salomon said I found in the booke of Hermetis54, that who that taketh water in the 4 th houre of the night & goeth upon the tombe of a Hermetis tractans de 15 stellis
dead man with Spirit he will haue speech, cast he water upon the tombe with this herbe ysopo. And the water be it suffumed with costo succo 15 lapidibus 15 herb. et 15
musto & say surge, surge, surge, that is to say, "rise, rise, rise," & come & speake to me. And do this by 3 nights, & in the third he shall harum rerum figuris.)
come to th & he shall speake with thee of what thing thou wilt.
The 14 is spillu~55 which is of great vertue: for it sheweth or maketh open in the ayre, that other mought not do. And it maketh to see spirits
in the cloudes of heauen. And this with cicorea56 & garmone, & the tree y t swymmeth which is said Arbor cancri 57 & ma~lie with rore pradij 55. K: psyllium.
[p radii (?)] & with the tree that sheweth by night, & it is said herba lucens that is the herbe shineing. Yf thou makest with these an 56. K: scicorda.
oyntement with the eyne of a whelp & with the fattnes of an heart [hart], thou might go surely whither thou wilt in one houre .
The 15 herbe is maiorana this keepeth an house by it selfe & defendeth from euill infirmities. And Hermes said
that genciana & veleriana [valerian] & maiorana [marjoram] availeth much upon great honour of princes & of great men.

The 16 herb is Draguncia. This is of great power & the highnesse of the roote of it ioyned with the tung of Colubri which is lett quicke. And 57. K: clansures or locke.
the herbe be gathered when Sol is in the first degree of Cancri [Cancer], & Luna beholdeth mercur~ or is in the house of mercur~, or ioyned
with him. Know thou that who that toucheth with this Clausures 57 they shall be opened to him anone. And hermes said that it gathereth
together winds & spiritts if mandragora were with it & capillus de zoara.
The 17 herbe is Nepita. And if this with maiorana & Athanasia & trifolio & Saluia, peruca, edera & arthemesia with ysopo58 be ioyned &
gathered together crescente Luna die Jouis that is to say in the waxinge of the moone in the day of Jouis [Jupiter] in the morrow when the 58. K: maiorana and athanasia
Sunne wexeth from the first degree of Arietis till into the first of Cancri. And when thou shalt gather him be thou cleane & washen & trifolio and salina hermita
worshipfully & stand thou toward the East. Know thou that the house & the place is amended where these 9 herbs were ioyned to gether & edera and artemisia wth ysope
put them upon the gate of thy house & thou shalt profit euermore. And these 9 herbs ioyned be like to rubine
The 18 herbe is linu~ suffumigation of the seed of this with sere~psillii .z. azarlochona & radix viole & apii maketh to see in the ayre things
to come & to say many propheces. See OP1.43: "So they say that
fumes made with Lin-seed
[linseed], and Flea-bane seed
[psyllium, Lat. Psyllii], and
roots of Violets, and Parsly
[parsley], doth make one to
fore-see [foresee] things to
come, and doth conduce to
prophecying." A more
elaborate method can be found
in Muzzi's edition
of Grimorium Verum.
The 19 herb is saluia [salvia]. This is of great vertue & the long leafe of it as lingue Agni & sharpe. this breaketh or disperseth euill shades &
euill spiritts from the place where it is. And it is good for to beare with him: for it holdeth a man hool, but a sicke man h old he it not with
him.

The 20 herbe is Samina [138r] [Sanina]. And so~men sayn that it is a tree. this is a tree of loue & dilection, who that can chese it. And if this
with somewhat of croci & with Lingua Colubri be borne with him in a ring of gold and somewhat of pvi*ca [provinca] surely go thou before
the king or before whomeuer thou wilt, & most if thou put with it the stone that is said Topazius or yf thou wilt Berillum. And if this ring
were made when Luna is ioyned to Jovis in trino from Sole it is much the better. And it is said Annulus Solis that is the rin g of the Sunne & it
is of health & against infirmities & it is of grace & vertue & of hono r.

The 21 herb is Nasturcium. This holdeth the members hole & there were with it Origanum & Pulegium & arzolla & be borne together with
thee & thou eatest of them, thou shalt be hool w thin & without. And so if thou anoyntest thee with them and were suffumed with marrubio,
albofor, & reubarbaro, & herba thuris it shall defend of many infirmities.
The 22 is an herb that it said Canna ferula. this is full dreadfull & greivous, & strong in worke. And if thou takest the iuce of it, & the iuice
of cicute & ms~qim & Japsi barbati, & sandalum rube & p uprrm nigrum with this confection made fume thou what thou wilt, that thou see
deuills and things & strang figures. And if Apm~ were with this know thou that from eich place suffumed deuills should flye, & if thou wilt
thou might destroy euill spiritts. This suffumigation is full euill & dreadfull. for the fume of it & the worke ouercometh in malice & worketh
most euill. And more strongly if Luna were with Saturno or in oppositio with Marte, that is in opposition of Martis.
The 23 herb is calamintum & it is likened to n~ite [? K: mynte] & it is of great vertue in good suffumigacions, & if there is with it on~ta [?
K: menta] & palma xpi~ z Pionia. These be holden taketh away euill winds and spirits from a place & euermore it is against fa ntasies.
The 24 herb is Cicoreya. This is full good in all exorcisms & if it be ioyned with eri~go & pentafilon & ypericon & vrtica & verbena, and all
be together & be borne at the necke & under the feete & be there the herb of 7 knotts & of 7 leaues z martagon & lilium domes ticum &
siluestre, that is tame and wild & herba angelica who euer hath these under the feete or sitteth about & putteth the other he rbs to the necke &
hath 7 rings of 7 mettalls in the fingers, know he that he shall haue might in binding & in loosinge, & in enchantinge & in unenchantinge, &
for to do good & euill in eich place that thou wilt makeinge suffumigation of these 9 things. thur, albo, thymiamate, mastice , musco, ligno
ales [aloes], cassia, cinamomo. And if thou suffume thee with the things aboue said in environ & seist these names. Raphial [*Raphael],
Gabriel, Michael, Cherubin, Seraphin, arrielim, pantaseron, micraton, sandalon , complete meam petitionem & meam voluntatem that is
to say, fullfill ye my petition or axing & my will & they should fullfill it to thee. And these be the more names of the more 9 angells
abouesaid. And know thou them & keepe them. And som~en sayn that they be the 9 orders of angells.
Heere endeth the 24 reasons upon the vertues of herbs of the [138v] second wing. And these experiments were now written in party in
Raziele, although Salomon put to of this there, & of the Saiues of Hermetis. And the herbs be put in the booke of Razielis fo r that with them
we may be excused & worke with herbs as with Sem~ with fasting & words in good & euill. And [let] no man Joyne himself to Sem iforas till
he know himself in the first wing & in the second. And thus we shall say all thing that shall be to us necessary with the hel p of god.
.

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Vivir Bien o Buen Vivir, es la vida en plenitud. Es saber vivir en armona y equilibrio, en armona con los ciclos de la Madre Tierra, del cosmos, de la vida y de la
historia, y en equilibrio con toda forma de existencia. Y ese justamente es el camino y el horizonte de la comunidad; implica primero saber vivir y luego convivir. No se
puede Vivir Bien si los dems viven mal, o si se daa la Madre Naturaleza. Vivir Bien significa comprender que el deterioro de una especie es el deterioro del conjunto.
Los trece principios para vivir bien o vivir en plenitud
Cules seran los requisitos indispensables como ejercicios cotidianos para vivir en plenitud? Se resumen en los siguientes.
1-Suma Manq aa: Saber comer, saber alimentarse, no es equivalente a llenar el estmago; es importante escoger alimentos sanos, cada luna nueva se ayuna; y en
la transicin del mara (ciclo solar) se debe ayunar cinco das (dos das antes y dos das despus del Willka Ura (da del sol Solsticio de Invierno). En la cosmovisin
andina todo vive y necesita alimento, es por eso que a travs de las ofrendas damos alimentos tambin a la Madre Tierra, a las montaas, a los ros. La Madre Tierra
nos da los alimentos que requerimos, por eso debemos comer el alimento de la poca, del tiempo, y el alimento del lugar.
2-Suma Umaa: Saber beber. Antes de beber se inicia con la challa, dando de beber a la Pachamama, a los achochillas, a las awichas. Beber, tomar, challar
completarse (chuymar montaa, chuymat apsua, chuymat sartaa jawirjam sarantaataki) entrar al corazn, sacar del corazn y emerger del corazn para fluir y
caminar como el rio.
3-Suma Thokoa: Saber danzar, entrar en relacin y conexin cosmotelrica, toda actividad debe realizarse con dimensin espiritual.
4-Suma Ikia: Saber dormir. Se tiene que dormir dos das, es decir dormir antes de la media noche, para tener las dos energas; la de la noche y la de la maana del
da siguiente, la energa de dos das. En el hemisferio sur se tiene que dormir la cabeza al norte, los pies al sur, en el hemisferio norte la cabeza al sur y los pies al
norte.
5-Suma Irnakaa: Saber trabajar. Para el indgena originario el trabajo no es sufrimiento, es alegra, debemos realizar la actividad con pasin, intensamente (Sinti
pacha).
6-Suma Lupia: Saber meditar, entrar en un proceso de introspeccin. El silencio equilibra y armoniza, por lo tanto el equilibrio se restablece a travs del silencio de
uno (Amiki) y se conecta al equilibrio y silencio del entorno, el silencio de uno, se conecta con el silencio del entorno (Chuju) y como consecuencia de esta interaccin
y complementacin emerge la calma y la tranquilidad.
7-Suma Amuyaa: Saber pensar. Es la reflexin, no slo desde lo racional sino desde el sentir; uno de los principios aymaras nos dice: jan piq armtasa chuman
thakip saranlaani (sin perder la razn caminemos la senda del corazn).
8-Suma Munaa, Munayasia: Saber amar y ser amado, el proceso complementario warmi chacha, el respeto a todo lo que existe genera la relacin armnica.
9- Suma Ist aa: Saber escuchar. En aymara istaa no slo es escuchar con los odos; es percibir, sentir, escuchar con todo nuestro cuerpo; si todo vive, todo habla
tambin.
10-Suma Aruskipaa: Hablar bien. Antes de hablar hay que sentir y pensar bien, hablar bien significa hablar para construir, para alentar, para aportar, recordemos
que todo lo que hablamos se escribe en los corazones de quienes lo escuchan, a veces es difcil borrar el efecto de algunas palabras; es por eso que hay que hablar

Libros, pelculas y msica pgina 15


que todo lo que hablamos se escribe en los corazones de quienes lo escuchan, a veces es difcil borrar el efecto de algunas palabras; es por eso que hay que hablar
bien.
11-Suma Samkasia: Saber soar. Partimos del principio de que todo empieza desde el sueo, por lo tanto el sueo es el inicio de la realidad. A travs del sueo
percibimos la vida. Soar es proyectar la vida.
12-Suma Sarnaqaa: Saber caminar. No existe el cansancio para quien sabe caminar. Debemos estar conscientes de que uno nunca camina solo; caminamos con el
viento, caminamos con la Madre Tierra, caminamos con el Padre Sol, caminamos con la Madre Luna, caminamos con los ancestros ycon muchos otros seres.
13-Suma Churaa, suma Katukaa: Saber dar y saber recibir. Reconocer que la vida es la conjuncin de muchos seres y muchas fuerzas. En la vida todo fluye:
recibimos y damos; la interaccin de las dos fuerzas genera vida. Hay que saber dar con bendicin, saber dar agradeciendo por todo lo que recibimos. Agradecer es
saber recibir; recibir el brillo del Padre Sol, la fuerza de la Madre Tierra, fluir como la Madre Agua y todo lo que la vida nos da.
Escrito: Fernando Huanacuni Mamani
Fuente: www.cusihuasi.ning.com

Pegado de <https://ciseiweb.wordpress.com/2014/06/12/sumak-kawsay-el-buen-vivir-y-sus- 13-principios/>

Del Libro de Las Siete Partidas, de Alfonso X, el Sabio:


Primera Partida
Ttulo 1: Que habla de las Leyes

Ley 2: "Ius naturale" quiere decir en romance, como derecho natural [que]
tienen en s los hombres y aun los otros animales con sentidos. Otros "ius
Gentium", en latn, quiere decir como derecho comn a todos; el cual conviene
a los hombres y no a los otros animales; porque los hombres no podran vivir
entre s en paz, sino usasen de l; pues [por] este derecho cada hombre conoce lo
suyo y le son repartidos los campos y los trminos de las villas. Y otros son
los hombres todos para loar a Dios y obedecer a sus padres y a sus madres y
a su tierra, que en latn se llama "Patria". Y otros consiente este derecho a que
cada uno se pueda amparar contra aquellos que deshonra o fuerza le
quisieren hacer. Y aun ms, toda cosa que haga por defenderse de la fuerza
que quieran hacer contra su persona, que se entienda que lo hace con
derecho.

Es indudable que la Visin legislativa de Alfonso "X", en esta Ley 2, de la Primera Partida,
Constituye un hallazgo extraordinario, que nos muestra que la Visin Monrquica Alfonsina
Estaba ms adelantada y mejor fundamentada, en materia de Derechos Humanos y sobre la
Importancia de la tenencia agraria, como un derecho NATURAL al individuo; as como
El derecho a la Autodefensa y la Defensa propia contra quienes pretendieran despojarle.

Ley 10: Los que traen las leyes a los hombres es un gran favor y
maravilla pues ellas muestran conocer a Dios y conocindolo es la manera de
amarlo y de temerlo. Otros ensean como conocer a sus seores y a sus
mayores naturales y como deben ser obedientes y leales. Y, mustranles
conocerse a s mismos, con cmo sepan tratar su hacienda cuerdamente,
haciendo el bien y evitando hacer el mal. Otros, ensean cmo se amen
unos a otros, queriendo cada uno su derecho, guardndose de no hacer lo
que no querra que le hiciesen a l, conociendo y guardando estas cosas
vivirn en paz, derechamente y con holgura aprovechando cada uno lo suyo
y complacindose se enriquece la gente, crece el seoro, se frena la maldad y
se refuerza la bondad.
Ley 11: El que hace las leyes debe amar a Dios, y temerle y tenerlo ante
sus ojos mientras las hace, para que sean derechas y cumplidas, debe amar la
justicia y el pro comunal de todos y entender del derecho del tuerto y no
debe tener vergenza en mudar o enmendar sus leyes, cuando otros le
mostraran la razn para hacerlo pues gran derecho es el de enderezar
cuando erraren los dems, que lo sepa hacer consigo mismo.
---------------------------------------------------

TTULO 5: De los prelados de la Santa Iglesia que han de mostrar la fe


y dar los sacramentos
Ley 33: Pecados muy grandes y muy desmedidos son segn
disposicin de la Iglesia: matar hombre a sabiendas o de grado, o hacer
simona en orden o ser hereje. Y los medianos pecados dicen que son estos,
as como adulterio, fornicacin, falso testimonio, robo, hurto, soberbia,
avaricia, que se entiende por escasez, saa de mucho tiempo, sacrilegio,
perjurio, embriaguez continuadamente, engao en dicho o en hecho, del que
viene mal a otro.

Ley 34: Menores pecados son y veniales cuando algn hombre come o
bebe ms que no debe, o habla o calla ms que no conviene, o responde
speramente al pobre que le pide alguna limosna. Otros cuando alguno est
sano y no quiere ayunar en el tiempo que ayunan los otros, pero si lo hiciese
en desprecio de la Iglesia, sera pecado mortal, o si viene tarde a la iglesia por
gusto de dormir, o si yace con su mujer si no es con intencin de hacer hijos,
o por el dbito que lo ha de hacer, si por ventura ella lo quisiere y l puede, o
si no fuere a visitar a los que encuentran en la crcel o a los enfermos,
pudindolo hacer, o si supiere que algunos estn en desacuerdo o en
malquerencia y no quiere meter paz entre ellos o avenencia, si pudiere; o si
fuere ms spero y esto se entiende si fuere rencilloso o bravo de palabra o
d mala compaa a su mujer y a sus hijos y a los otros que con l viven, o si
halagare o linsonjeare a alguno ms que no debe, mayormente a algn
poderoso con intencin de hacerle placer ponindole algn bien que no haya
en l, o acrecentndole por palabra aquel bien que tiene mucho ms de lo que
es; eso mismo sera si se lo hiciese por miedo o apremindolo. Otros pecado
venial es dar a los pobres comeres muy bien adobados, o decir en algn lugar
palabras de escarnio en las que no hay pro ninguna, mayormente si las dice
en la iglesia, que es hecha para rogar a Dios o si jura por escarnio o por ruego
y no por verdad, y no cumple lo que jur o si maldice a alguno con liviandad
o sin recaudo.

------------------------------
Ley 36: Mesurado debe ser aquel que eligiesen para alguno de los
prelados mayores, en comer y beber y guardarse mucho de comer de ms y
en beber de manera que se torne en ebriedad, porque esta es uno de los
pecados ms extraos que pueden ser, pues por l desconoce el hombre a
Dios, y a s mismo, y a todas las otras cosas que hay, ms pronto que por
otro, pues segn dijeron los sabios, el vino es carrera que conduce a los
hombres a todos los pecados. Otros el comer de ms es vedado a todo
hombre y mayormente al prelado, porque castidad no se puede bien guardar
con los muchos comeres y grandes vicios; y por esta razn dijeron los santos
que no conviene a aquellos que han de predicar la pobreza y la cuita que
sufri Jesucristo por nosotros en este mundo, que lo hagan con las faces
bermejas comiendo y bebiendo mucho, y aun sin todo esto, naturalmente, del
mucho comer nacen muy grandes enfermedades de las que mueren los

Libros, pelculas y msica pgina 16


hombres antes de su tiempo o quedan con lesiones.
.

Las Moradas Filosofales, LOS GUARDIAS DE ESCOLTA DE FRANCISCO II, DUQUE DE BRETAA
206
Debajo de los mencionados diecisis nichos que rodean el cuerpo de la tumba, hay otras tantas concavidades
labradas en redondo, de catorce pulgadas de dimetro, cuyo fondo es de mrmol blanco tallado en forma de concha,
y todas estn llenas de figuras de gimientes con sus atavos de duelo, todos en posturas diversas; esta talla es
considerada por pocas personas, mas es admirada por todos aquellos que la comprenden.
Este cuerpo est cubierto con una gran losa de mrmol negro que excede en unas ocho pulgadas la masa de la
tumba. Por alrededor tiene forma de cornisa, a fin de servir de entablamento y adorno a este cuerpo. Sobre esta
piedra estn, yacentes, dos grandes figuras de mrmol blanco, cada una de ocho pies de larga, que representan al
duque y a la duquesa con sus atavos y coronas ducales. Tres figuras de ngeles de mrmol blanco, de tres pies cada
una, sostienen los almohadones bajo las cabezas de aquellas figuras. La blandura de dichos almohadones parece
ceder bajo el peso. Los ngeles parece que lloran. A los pies de la figura del duque, hay una figura de len acostado
representado al natural, que lleva sobre su melena el escudo de las armas de Bretaa, y a los pies de la figura de la
duquesa se ve la figura de un lebrel que lleva asimismo en el cuello las armas de la casa de Foix, que el arte anima
maravillosamente bien.
Pero lo ms maravilloso de esta pieza son las cuatro figuras de las Virtudes cardinales situadas en los cuatro
ngulos de esta sepultura, hechas de mrmol blanco y con una altura de seis pies. Estn tan bien labradas, tan bien
colocadas y se hallan tan prximas al natural, que los naturales y los extranjeros confiesan que nada mejor puede
verse en las antigedades de Roma, ni en las realizaciones modernas de Italia, de Francia y de Alemania. La figura
de la Justicia est colocada en el ngulo de la derecha segn se entra, y lleva una espada levantada en la mano
derecha y un libro con una balanza en la izquierda, la corona en la cabeza, y viste de pao y de piel, que son los
signos de la ciencia, de la equidad, de la severidad y de la majestad que acompaan a esta virtud.
En el lado opuesto, en el lado izquierdo, se halla la figura de la Prudencia, que presenta dos rostros opuestos entre
s en una misma cabeza: una, de un anciano de larga barba, y la otra, de un jovencito. En la mano derecha
(izquierda) sostiene un espejo convexo que mira fijamente, y con la otra, un comps. A sus pies aparece una
serpiente, y estas cosas son smbolos de la consideracin y de la sabidura con la que esta virtud procede en sus
acciones.
En el ngulo derecho del lado superior, est la figura de la Fortaleza, ataviada con una cota de mallas (armadura)
y con el yelmo en la cabeza. Con la mano izquierda sostiene una torre, de cuyas hendeduras sale una serpiente (un
dragn) a la que estrangula con la mano derecha, lo que seala el vigor del que se vale esta virtud en las
adversidades del mundo para impedir la violencia de aqullas o para soportar su peso.
En el ngulo opuesto, est la figura de la Templanza, revestida con una larga tnica ceida por un cordn. Con la
mano derecha, sostiene la mquina de un reloj, y con la otra, un freno de brida, jeroglfico de la regulacin y la
moderacin que esta virtud aporta a las pasiones humanas.
Los elogios que el hermano Mathias de Saint-Jean hace de estos guardias de escolta de Francisco II, representados
por las Virtudes cardinales de Michel Colombe1, nos parecen perfectamente merecidos. Estas cuatro estatuas -dice
De Caumont2- son admirables por su gracia y su simplicidad. Los ropajes estn reproducidos con rara perfeccin, y
en cada figura se observa una individualidad muy chocante, aunque las cuatro sean por un igual nobles y bellas.
-----------------------------------------------
The connections between the Phoenician Mysteries and the Druze extend to the special relationship between the Druze and
the post-Templar esoteric orders of the late Renaissance and Enlightenment periods. Many have argued that the Templars were
changed forever by contacts made in the Levant and it would seem that those contacts were with the Druze (note etymological similarity to "Druid")

Sophisticated Druze still sometimes claim connection with Rosicrucians, and a special relation to Scottish Freemasons. The Druze are rather
like Druids, and also like Freemasons. In fact, some say that Templar Knights were initiated into Druze orders, and thus
Freemasonry was born. It must be pointed out that the Druze were much given to making vehement warfare against the Crusaders.
Rosicrucian doctrines spread to Europe from Arabia, and it is possible that Druze doctrines were carried to Europe during theCrusades.
There are modern and traditional parallels between the Druze and the Rosicrucians who came a few hundred years later.

In the modern sense, some Druze were initiated into Orders of the Rose-Croix or higher degrees of Masonry (or the mystical Masonic Rite
called the Order of Disciples of Pythagoras) and they came to a faith which is in essence the same mystery doctrine that theRose-Croix teaches.
--Antioch Gate

Even more remarkable is the special attachment to Akhenaton, whose conversations with a mysterious flying disk he called
Ra-Horus-Aten changed the course of world history:
That organized school began to spread to other lands during the reign of Akhenaton, and spread to Greece (where Pythagoras, Plato and
Plotinus were initiates), then Canaan. Akhenaton is recognized as a divine being by both the Rose-Croix and Druze. Even the mystical work of
Rose-Croix (and Martinist work) revolved around "reintegration."

Archetypical Man as a divine being forgot his true essence and mistakes the material universe (which is part of him) as separate and external,
since the Fall. Physical man is but a material shadow though endowed with a divine spark.--Antioch Gate
The Druze are not the only Syncretic/Gnostic sect in the former Phoenician lands, nor the only sect with a special link to Mt. Hermon,
home of the Igigi, the Watchers left behind by the Anunnaki in Sumerian myth and later regarded as "fallen angels."

Also known as Nusayris, (the Alawites) are an Arabic speaking ethno-religious community, who also live in the Latakiah province of Syria and
in the adjacent districts of northern Lebanon and southern Turkey. In recent years many 'Alawis have moved to the large cities of Syria.
A small number still survive in Wadi al-Taym south of Mt Hermon. World-wide they number 2.2 million people, of whom 1.6 million live in Syria
where they constitute 13% of the population and are the largest minority group.

Their religion is secret and seems to be a syncretistic mixture of extreme Shi'a (Ghulat), ancient pagan, gnostic and
Christian elements. They are sometimes classified as a branch of Twelver Shi'ism, but are actually an independent religion. They do not
keep the five pillars of Islam, and they have no mosques but meet in private houses for their religious observances. Their festivals include
Persian and Christian holy days. They have a ceremony similar to the Christian mass and believe in a trinitarian manifestation of God.

The Druze and the Alawi both arose from the mountains of the Levant and almost certainly stem from earlier common
antecedents, the same philosophy that also produced the so-called Assassin cult of Hassan-i Sabbah, which has become closely entwined with
the Templar mythology.
Despite mutual animosity, the Alawis are much like the Druzes. Historically both the Druze and the Alawis are off- shoots of Ismailism, which
was an earlier split from the Shi'i Imamis (Twelver Shi'ah, the sect that predominates in Iran) ...Alawis reject Islam's maintenets; by almost
any standard they must be considered non-Muslims.

An accepted reference on Nusayri rites and doctrines was published in Aleppo in 1859 as Kitab al- Majmu. According to its author,
Sulayman al-Adhani, the Nusayris, like other sects of the Syrian mountains on the Mediterranean, primarily believed in the transmigration
of souls.- Islamic Articles Library

The Assassins were yet another warrior Gnostic clan in the former Phoenician homelands, a fact which beggars coincidence.
It could be argued that the Phoenicians kept close to home and took on whatever exoteric guise their neighbors adopted and continued to pursue
their own interests apart from the demands of the religious and military forces running rampant throughout Asia Minor and North Africa for
centuries.

And contrary to the reductionist propaganda surrounding them -the hashish and the false Paradise and the rest
- the Assassins also followed Gnostic ideas of spiritual incarnation, the same ones that inspired Bogomil high initiates to hurl themselves onto the
Crusader bonfires, rather than beg for mercy:
"Isma'ili theology was thus revolutionary in character. The haqa'iq transcended human reason and ultimately derived from gnostic doctrines,
considering the principles of spiritual and physical worlds in Neoplatonic terms.
The Gnostics held that the physical world had been created by an inferior deity, the Yahweh of the Old Testament, who was allowed a certain
lassitude until God decided to send His son to inhabit the body of Jesus and free the world from false teachings.
Certain Gnostic notions passed into Islam when Mohammed adopted the gnostic idea that the body which was crucified was only aphantom
which the Jews and Romans could not harm."-- Edward Burman, The Assassins: Holy Killers of Islam
The radicalism of the Assassins showed that the dreamy, hippie Gnostics of Alexandria were a distant memory and a new
kind of Gnostic emerged in the Levant, forged in the endless human bonfires of Rome's inquisitors and crusaders. But the indulgent Gnosis
of the Alexandrian rich kids may well be an aberration itself.

Taaut, the sacred Phoenician fire serpent


Gnosticism originally arose in Roman Syria, the territory carved out of Phoenician rubble, and was a rigorous and pessimistic creed, exactly
what you might expect from a defeated people whose racial memory stretched back to a time when men walked with gods:
(The Syrian) school represents the oldest phase of Gnosticism, as Western Asia was the birthplace of the movement. Dositheus,Simon Magus,
Menander, Cerinthus, Cerdo, Saturninus Justin, the Bardesanites, Sevrians, Ebionites, Encratites, Ophites, Naassenes, the Gnostics of the

Libros, pelculas y msica pgina 17


Menander, Cerinthus, Cerdo, Saturninus Justin, the Bardesanites, Sevrians, Ebionites, Encratites, Ophites, Naassenes, the Gnostics of the
"Acts of Thomas", the Sethians, the Peratae, the Cainites may be said to belong to this school.

The Naassenes (from Nahas, the Hebrew for serpent) were worshippers of the serpent as a symbol of wisdom, which the God of the Jews tried
to hide from men. The Ophites (ophianoi, from ophis, serpent), who, when transplanted on Alexandrian soil, supplied the main ideas of
Valentinianism, become one of the most widely spread sects of Gnosticism. Though not strictly serpent-worshippers, they recognized the
serpent as symbol of the supreme emanation, Achamoth or Divine Wisdom.

The universe they symbolized by a triangle enclosed in a circle. The number three is the key to all mysteries. There are three supreme
principles: the not-generated, the self-generated, the generated. There are three logoi, of gods; the Saviour has a threefold nature, threefold
body, threefold power, etc. - The Catholic Encyclopedia
And the constant bickering between the El cults of Canaan and the El cults of Israel certainly seems to be reflected in the jaundiced eye the Syrian
Gnostics regarded the God of the Jews and Christians with.

The Serpent-- who represented Wisdom to the Gnostics-- wasn't a tempter in the Garden, he was a liberator. Yahweh was a
slave-master, denying knowledge to Adam and Eve in the same way plantation masters forbade their slaves from learning how to read or write:
The Garden of Eden story is then transformed so that the biblical tree of the knowledge of good and evil becomes a vehicle ofknowledge (gnosis)
established by the heavenly or pleromatic realm. But the tree of life becomes a vehicle of bondage and dependence established by
the demiurgical realm.

The divine messenger from the pleroma encourages man to eat from the tree of knowledge; and in so eating, man discovers thatthe jealous
Creator - Demiurge (often linked with misspelled forms of Yahweh such as Yaldabaoth or Yao) is not in fact the ultimate God but really an
enemy of God. Man, as a result of divine help, thus comes to know more than the Creator.

Gnostics are those set within a world where they are the spiritual persons (pneumatikoi) who possess the light particles
and need only to be awakened in order to inherit their destinies.

The Valentinian goal is reentry into the pleroma, which is often symbolized by terms such as "union" or "unity."... At deaththe Gnostics, who
had experienced awakening, shed the rags of mortality as they ascended through the realms of the fates (or planets). -- G. L. Borchert, Elwell
Evangelical Dictionary
To the true Gnostic, death was a liberation from the false prison planet of the Demiurge and his Archons. It's no surprise then
how Gnostic sects like the Druze became such fearsome warriors.

But there's an even older Gnostic sect in the Middle East than the Druze or the Alawi, one that the Templars almost certainly
came into contact with and one that would explain the reverence for John the Baptist in esoteric orders.

No less an authority than Josephus recorded that the Jews believed it was the execution of John and not Jesus that was believed to have brought
the wrath of God down upon them in the civil wars that led to the Roman destruction of Jerusalem in the First Century:
The Mandaeans (literally, "the knowers") are the only surviving Gnostics from the time of late Antiquity. They have dwelled for the past
eighteen hundred years in southern Iraq and southwest Iran, and increasingly, as a result of recent wars, in other parts of the world.
They adhere to the typical Gnostic doctrines and mythologies regarding the soul's entrapment in earthly life and the existence of a heavenly
Lightworld, the soul's true home.
Being baptists, the Mandaeans consider John the Baptist their main prophet and renewer of the religion, which, they say, ultimately stems
from Adam himself. The Mandaeans live next to but remain apart from their (mostly Moslem) neighbors, and throughout the centries they have
preserved their traditions to a remarkable degree.
Conversion to Mandaean beliefs would explain the charges most consistently aimed at the Templarsby defectors in the ranks,
namely that "they spit on the Holy Cross, these Knights Templar. Not only do they deny the divinity of Christ during their reception, they do not
even worship God Almighty, but a graven idol instead. " From Pope Pius IX's landmark Allocution:
"The secret thought of Hugues de Payens, in founding his Order, was not exactly to serve the ambition of the Patriarchs of Constantinople.
There existed at that period in the East a Sect of Johannite Christians, who claimed to be the only true Initiates into the real
mysteries of the religion of the Saviour.

"The Johannites ascribed to Saint John the foundation of their Secret Church, and the Grand Pontiffs of the Sect assumed thetitle of Christos,
Anointed, or Consecrated, and claimed to have succeeded one another from Saint John by an uninterrupted succession of pontifical powers.
Pio's charge of Templar Johannite subversion seems ridiculous to orthodox historians, but the mystical ferment of the 11th Century might well
speak to contact between the Normans-- no admirers of the soft, decadent pederasts who were taking away their ancestral gods-- and Mandaean
sects in the mountains of Antioch. Pio again:
"Thus the Order of Knights of the Temple was at its very origin devoted to the cause of opposition to the tiara of Rome and the crowns of Kings,
and the Apostolate of Kabalistic Gnosticism was vested in its chiefs. For Saint John himself was the Father of the Gnostics, and the current
translation of his polemic against the heretical of his Sect and the pagans who denied that Christ was the Word, is throughout a
misrepresentation, or misunderstanding at least, of the whole Spirit of that Evangel."
And of course the eternal Roman fear of being overthrown-- the ultimate source of all religiously-based conspiracy theory dating back to the
Bacchants and the Syrian Goddess-- informs Pio's frankly baseless charge that the Templars were planning to overthrow the Holy See.

Blavatsky's Secret Chiefs in suspiciously Mandaean garb


All evidence points to the conclusion that the Templars had become fat and happy in their new role as Europe's bankers, a fact
that cause considerable resentment among those who once saw them as self-sacrificing Holy Warriors for Christendom. In that regard, Pio's
retroactive conspiracy theorizing below seems particularly specious. When Rome wanted to murder an entire population and steal its treasure, it
always dreamed up imaginary conspiracies that its armies swept in to prevent:
"To acquire influence and wealth, then to intrigue, and at need to fight, to establish the Johannite or Gnostic and Kabalistic dogma, were the
object and means proposed to the initiated Brethren. The Papacy and the rival monarchies, they said to them, are sold and bought in these days,
become corrupt, and to-morrow, perhaps, will destroy each other. All that will become the heritage of the Temple: the World will soon come to
us for its Sovereigns and Pontiffs. We shall constitute the equilibrium of the Universe, and be rulers over the Masters of the World."
The worship of Baphomet - a skull or model of a severed head (such 'relics' were common in the Middle Ages) by most
reputable accounts- seems also to derived from the John-worshipping Mandaeans, who were probably also conversant in Arabic
given their settlements in modern-day Iraq. "Baphomet" could be a sacred pun, combining the Baptist with the Arabic Abufihamat, meaning
"Father of Understanding" or "Father of Wisdom."

If Gnostic sects thrived in the Middle East and continue to survive to this day, the same couldn't be said for their brethren in
Europe. The Cathars built a prosperous Gnostic community in France at the same time the Templars were active and developed a two-tiered
system roughly analogous to the laity and clergy of the Catholic Church:
(The Cathars) believed in reincarnation, rejected the Old Testament, rejected the sacraments of the Catholic Church, rejectedmaterial
possessions, and rejected the image of cross. They also had a clergy known as the "perfect", which were distinguished from other Cathars,
known as "good Christians", by black clothing. The perfects abstained from meat and marriage, for which the general population of Cathars
showed them reverence and respect. Although ascetic doctrines were advocated and adhered to by the perfects, other Cathars continued to own
material possessions, have families, and likely ate meat. -- Crusades-Encyclopedia
Rome set about to liquidate the Cathars but found that they weren't like theold Gnostics- they were more like the Druze.
Rome's tactics became more and more brutal, providing a model for the Nazis- who saw themselves as the new Teutonic Knights, slaying the
enemies of the Mother Church.

Indeed, by calling themselves the "Third Reich" the Nazis defined themselves as the inheritors of the mantle of Charlemagne, another
religiously-inspired mass-murderer who established the First Reich of the Holy Roman Empire. Note the tactics of the fanatically-religious
crusader, De Montfort (who like Philip the Fair, died a gruesome- and humiliating- death not long after the massacre):
The Cathars spent much of 1209 fending off the crusaders. The leader of the crusaders, Simon de Montfort, resorted to primitive psychological
warfare. He ordered his troops to gouge out the eyes of 100 prisoners, cut off their noses and lips, then send them back to the
towers led by a prisoner with one remaining eye. This only served to harden the resolve of the Cathars. --Wikipedia
Overwhelmed by superior numbers, the Cathars eventually fell to the waves of bloodthirsty maniacs:
The doors of the church of St Mary Magdalene were broken down and the refugees dragged out and slaughtered. Reportedly, 7,000people died
there. Elsewhere in the town many more thousands were mutilated and killed. Prisoners were blinded, dragged behind horses, and
used for target practice. What remained of the city was razed by fire. Arnaud wrote to Pope Innocent III, "Today your Holiness,
twenty thousand heretics were put to the sword, regardless of rank, age, or sex."--Wikipedia
Indeed, heretic or true believer- it made no difference to Rome. The Cathar genocide would give rise to a famous slogan popularized
during the Vietnam War:
The Bziers army attempted a sortie but was quickly defeated, then pursued by the crusaders back through the gates and into the city. Arnaud,
the Cistercian abbot-commander, is supposed to have been asked how to tell Cathars from Catholics. His reply, recalled by Caesar of
Heisterbach, a fellow Cistercian, thirty years later was"Caedite eos. Novit enim Dominus qui sunt eius.""Kill them all, the Lord
will recognise His own."

In this light, I don't think it's very difficult to imagine why people formed secret societies in Medieval Europe.
The Templars were the next human sacrifices in the endless procession of religious genocide in Europe. The French Templars
got it the worst, but many other Templars elsewhere in Europe either did the usual penance or were simply allowed to change their identification
or melt into other orders.

The "Great Templar Escape" that has inspired legends and novels and even films like the first National Treasure film has been dismissed by
historians for lack of documentation-- as if flouting the direct orders of the Holy See (and risking the usual, Cathar-type bloodbath) would leave
a paper trail. Recent theories have the Templars taking refuge in Switzerland (which would later produce modern Gnostics like Carl Jung, Erich
Von Daniken and Albert Hofmann, essentially the three founding fathers of the Secret Sun).

But the most popular theories have it that the Templars escaped into Scotland.Again, orthodox historians have poo-poohed this, but
Robert the Bruce was a Norman, the Scots would rout the English at Bannockburn and go on to establish a permanent aristocracyinside England

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Robert the Bruce was a Norman, the Scots would rout the English at Bannockburn and go on to establish a permanent aristocracyinside England
based in banking and shipping, just as the Templars and the Venetians and the Phoenicians before them.
When the Papal letter reached the hand of Robert the Bruce of Scotland to imprison the Templars, he summarily dismissed it. No effort at all
was ever made to prosecute the Knighthood in Scotland and this was undoubtedly a major attraction to many noble Templars in hiding.
Though perhaps no longer able to openly call themselves Templars, they appear to have continued to exercise real power in theworld.
Much evidence supports the belief that Robert the Bruce apparently welcomed renegade Templars into Scotland, both by overlandjourney
from England, and as well as on ships from France. He was in great need of experienced and well equipped fighting men of thisthere is no
doubt. the English outnumbered and out-eqquipped him badly, particularly when it came to armor and horse.- - Acheson Geneological Society

And sure enough, the earliest stirrings of Freemasonry- ultimately traced back to the Norman St. Clair family and the
building of Rosslyn Chapel-- would ride with Bruce into England. American Masons under the rule of the Grand Lodge of Ireland
would eventually form the core of the Revolutionary Army before becoming absorbed in the aristocracy themselves, just like the Templars before
them.

Just like the Templars, the power and arrogance of the newly-empowered American Masons would inspire a populist backlash leading the creation
of the Anti-Mason Party. However, the Freemasons took the crisis as an opportunity to create a dizzying array of collegiate fraternities and
civic organizations, groups that would ultimately evolve away from their mystical origins and
overshadow the Masonic Orders as the backbone of the American ruling class. That's evolution for you...

In Europe and South America, Masonic orders would foment revolutions that would overthrow or marginalize the old ruling dynasties and
severely curtail the power of the Catholic Church, forcing the Vatican to establish itself as a sovereign state to protect its own power.
The fortunes of the Church are in free-fall in Europe and the Americas, a process accelerated by the priestly vice of pedophilia finally being
exposed to the public.

Scandals over abuse date back to the very earliest days of the Church and were fomented by
reformist radicals within the Vatican in the Middle Ages, but the fear of the Church's power kept them out of the major media until finally
exploding-- due to sheer, mind-numbing volume-- in the early 2000s. And despite the protestations of ridiculous Vatican shills, the crisis is not
close to being over.

Strangely enough, at the very same time that these crimes were finally being brought to light in public, private talks with
a shadowy English group claiming to be the true remnant of the Knights Templar resulted in the Order being exonerated by the Holy See in 2007,
the 700th Anniversary of the original Templar repression.

A European church is usually an empty church

While the power of the Christian world has shifted ( Rupert Murdoch and the Chinese Communist Party are now the world's largest
publishers of Bibles), and with South America increasingly becoming less Catholic and more Pentecostal, it seems the Templars' exoneration is
just part of a overall evolution in the late-period history of the Church.

The Vatican is still powerful and still unimaginably wealthy, but the shift of its power base from Europe to Africa
(where it will have to contend to the aggressively expansionist ideology of Islamism) seems to harbor an uncharted future forthe Church.
If indeed the Freemasons are the inheritors of the Templar mantle, it would seem their fortunes are in decline as well. Membership in the various
Masonic Orders is dropping as the aging lodges fail to attract enough younger members to stay relevant.

Of course, the greater Masonic-derived method of grooming tomorrow's ruling class is with us more than ever, though the
regimented systems of the high-level fraternities and professional and civic organizations has nothing to do with the Mysteries or the Gnostics at
all. But the same evolution seemed to happen with the Templars themselves. Money has a funny way of making even the most committed mystics
break their vows.

At the same time, the Gnostic story seems to be entering a new stage, as those Swiss hierophants Jung, Hofmann and Von Daniken
have popularized methods for understanding the dense, often-impenetrable visionary cosmologies of the ancient Gnostics. This process is still
developing but could easily accelerate as disillusionment with the status quo intensifies.

Then of course there are various neo-Gnostic Christian sects identified by Bloom in The American Religion, Mormonism
being the most powerful and successful (and best-looking, apparently).

Indeed conspiracy theory itself, as self-defeating as it can be and as tainted as it often is with fascism and fundamentalism, is nothing less than a
modern reincarnation of the totalizing pessimism and suspicion of the ancient Gnostics, with the defunct "Illuminati" or thenon-existent
"Luciferians" taking the place of the Archons. But it's wise to remember that genocides are always preceded by conspiracy
theorizing.

Even as the Internet and other new technologies seem to have empowered narcissism and self-absorption, they have also empowered new
seekers with the tools to bypass the filtering systems of the mass media and the academic and ecclesiastical establishments.

The future of these new Gnosticisms is entirely dependent on which model their adherents choose to follow: the navel-gazing,
hippy-dippy Gnosticism of the Alexandrian cults and the Bogomils, or the rigorous, unshakable Gnosticism of the Druze, the Sikhs and indeed,
the original Knights Templar. The jury is still very much out on this question.

As for the Templars themselves, they have yet to really emerge from the shadows. There have always been pretender groups, but it may well turn out that the Hertfordshire
Templars are different from all of the Masonic and quasi-Masonic Knight Templar orders.

Watch this space- if the situation changes, it will be a major topic for discussion around here.

--------------------------------------------------------------
El monje budista vietnamita Thich Nhat Hanh ha dicho que la visin occidental que mantiene que el hombre est separado de la
naturaleza y que el paraso o la realizacin ocurrirn en el futuro, en un espacio externo fuera de nosotros (probablemente
alcanzado va una inteligencia artificial), despus de que progresemos lo suficiente, hace que no tengamos un sentido de
interconexin e interdependencia con el planeta y todos los seres que conforman su organismo, que no seamos conscientes de
que intersomos:
Es posible que tengamos la tecnologa suficiente para salvar al planeta, pero no es suficiente porque las personas no estn
listas... es por ello que debemos enfocarnos no slo en la contaminacin ambiental en trminos de dixido de carbono sino
en la atmsfera txica espiritual.
Pensadores antiguos de primer orden como los filsofos platnicos, Kepler, el obispo Berkeley y ms recientemente el
paleontlogo jesuita Teilhard de Chardin, el bilogo James Lovelock, y el filsofo psicodlico Terence McKenna entendieron
que la Tierra era una deidad o un superorganismo dotado de una inteligencia.

Esta visin honra a la naturaleza y tiene la ventaja prctica de que presenta la prospectiva correcta para respetarla.

No es casualidad que, como ha sealado Noam Chomsky, sean las comunidades indgenas, quienes se refieren a la Tierra
ntimamente como la Madre, las que "estn salvando al planeta de la destruccin".

Esta visin de la Tierra como un ser vasto y magnfico del cual somos como clulas es reproducida por George Berkeley:

Jmblico declara que el mundo es un animal, en el que las partes, no obstante la distancia que tengan entre s, estn
conectadas por una misma naturaleza. Y ensea, lo que tambin es una nocin recibida por Platn y Pitgoras, que no existe
divisin en la naturaleza, sino ms bien una escala o cadena de seres ascendiendo en grados de lo ms bajo a lo ms alto,
cada naturaleza siendo informada o perfeccionada por su participacin en la ms alta.
Esta misma idea aparece en la Armona del mundo de Kepler, donde se seala que,
"El globo de la Tierra es un cuerpo como el de un animal" y esto testifica que la Tierra tiene un alma, ya que de la misma
forma "que un cuerpo animado produce pelo en la superficie de su piel, la Tierra produce [en su superficie] plantas y
rboles".
De manera potica, el obispo griego Sinesio nos indica en un himno:
Ese incorruptible intelecto que es en su totalidad una emanacin de la divinidad, est totalmente difundido a lo largo del
mundo y alrededor del cielo, y preserva el universo con el que est presente y distribuido en mltiples formas.

Una parte de este intelecto est distribuido entre las estrellas, y se convierte, por as decirlo, en su auriga; otra parte
[se distribuye] entre los coros anglicos; y otra parte est contenido en una forma terrestre.

Pegado de <http://www.bibliotecapleyades.net/gaia/esp_gaia63.htm>

En su libro Climate, Soul of the Earth, Dennis Klocek sostiene que la atmsfera puede entenderse como el alma de la Tierra y
como tal, las perturbaciones del clima son enfermedades planetarias.
"El alma te enferma hasta que obtiene lo que quiere", escribi James Hillman.
Dice Klocek:
Trazando la etimologa de la palabra atmsfera, uno ve cmo, para los griegos, exista una comunidad entre los conceptos

Libros, pelculas y msica pgina 19


de viento, aliento, alma, aire, vapor y principio vital y los conceptos de espritu o animacin.

Ms tarde, en la Edad Media, el alma fue conocida como el "aire del cuerpo" y considerada como el asiento de la conciencia
de aquel que la posea.

Asimismo, el aire o atmsfera fue considerado el alma de la Tierra, el centro vital de los influjos y movimientos que surgen
cuando los otros cuerpos celestes interactan con la Tierra.

La historia nos dice que Pitgoras fue el primero en "escuchar" e interpretar la relacin geomtrica de las interacciones
planetarias como una msica celestial.

Subsecuentemente, filsofos medievales creyeron que estas influencias, causadas por movimientos de otros planetas, que
se registraban en el alma de la Tierra, eran manifestaciones de lo que haba sido llamado " la msica de las esferas".

Hoy llamamos a estos impulsos armnicos "patrones climticos".

Pegado de <http://www.bibliotecapleyades.net/gaia/esp_gaia63.htm>

Recorte de pantalla realizado: 06/05/2017, 08:51 a.m.

Para Terence McKenna:


El anlisis racional nos dice que la materia slo est compuesta de tomos movindose en el espacio obedientes a leyes
matemticas invariantes y toda la creatividad, todo el sentido de conexin que experimentamos como seres vivos
contemplando la naturaleza como miembros de la sociedad es algo negado.

Y esto llega a su culminacin en una frase de Jean -Paul Sartre, que dijo,
"la naturaleza es muda".
La naturaleza no da claves, el hombre est solo en el universo, con sus complejos y obsesiones, l confiere el significado.

Yo rechazo esto, creo que el mensaje de la experiencia psicodlica es que la naturaleza se est comunicando, todo ser
est lleno de lenguaje.
La visin moderna ms pica y potica sobre la Tierra como un superorganismo es sin duda la de Teilhard de Chardin, quien
concibi la idea de la nosfera, esto es, una capa pensante espiritual colectiva conformada por la evolucin de la materia telrica
hacia su espiritualizacin y divinizacin.

Para Teilhard, la Tierra es una gigantesca molcula o una mirada de "granos de pensamiento" que se enrollan sobre s mismos,
convergen y alzan su temperatura psquica hasta formar un "solo muy amplio Grano sideral".

La evolucin de la idea seminal de que la materia no era solamente una masa inerte concluye en un principio no dual:
"He necesitado ms de 60 aos de esfuerzo apasionado para descubrir (lo) que no eran sino enfoques o aproximaciones
sucesivas a una misma realidad de fondo", puesto que "La Materia [es] matriz del Espritu. El Espritu, estado superior de
la Materia".
Y tambin:
"No hay en el Mundo ni Espritu ni Materia: la 'Trama del Universo' es el Espritu-Materia. Ninguna sustancia, aparte de
sta, podra producir la molcula humana".

As vemos a la materia, a la masa terrestre (que abarca y alimenta todo, incluyendo el espritu humano), como la ms noble y
sublime matriz de nuestra evolucin, no slo individual, ni tampoco slo humana, sino divina.

Una semilla csmica que dar a fruto la divinidad absoluta, la integracin en un cuerpo nico de luz. Dice Teilhard de Chardin
que es el amor lo que hace que todas las cosas se conviertan en espritu.

Kafka escribi:
"en la lucha entre t y el mundo, elige al mundo".
En el amor al mundo, entregndose a lo superior, con el ardor de lo absoluto, abandonando la pequeez del yo individual y las
cuitas egostas, el hombre siembra para el espritu.

Pegado de <http://www.bibliotecapleyades.net/gaia/esp_gaia63.htm>

Libros, pelculas y msica pgina 20


Recorte de pantalla realizado: 06/05/2017, 09:03 a.m.

Recorte de pantalla realizado: 06/05/2017, 09:05 a.m.

Recorte de pantalla realizado: 06/05/2017, 09:07 a.m.

Libros, pelculas y msica pgina 21


Recorte de pantalla realizado: 06/05/2017, 09:26 a.m.

Van Holandeposts us his slide with his covering text - 'Taking a look back, this time, at one of the special Crop Circles of 2012. Created with
approximately 67 circles the design that was laid at Etchilhampton on the 28th of July 2012 was nothing less than stunning. The huge design
baffled all that visited and saw the creation through media sites but I finally feel the message is now understood. The two rings of circles,
one with 33 which is over one with 22 is telling us of the Divine protection we have over the Chaos. The overall design is the LAMP
again with the wick being made up of 7 circles, the number of the Universe. The five pronounced circles of the wick plus the four
circles of its reflection, totalling nine, is the number of Gods signature. Without a doubt the design is that of the LAMP,again telling
us of the arrival of the CUBE and the BRIDEGROOM.'

Pegado de <https://www.facebook.com/246667595346687/photos/a.246675158679264.78487.246667595346687/1704683122878453/?type=3&theater&notif_t=notify_me_page&notif_id=1493977227758542>

FlavioJosefo(93d.C.)Elhistoriador judo romanizado(37 a110d.C.)recogeeneltextoconocidocomoTestimonium flavianum desu


libroAntigedades judas (91-94) una referenciaaJessquesibien secreequefueretocadaconlasfrasesabajoentre parntesis,
seconsidera autntico:Supuesto retratoromanodeFlavioJosefo. En aquel
tiempo apareci Jess, un hombre
sabio, (si es lcito llamarlo hombre); porque fue autor de hechos asombrosos, maestro de
gente que recibe con gusto la verdad. Y atrajo a muchos judos y a muchos de origen griego.
(l era el Mesas) Y cuando Pilato, a causa de una acusacin hecha por los principales de entre
nosotros lo conden a la cruz, los que antes le haban amado, no dejaron de hacerlo. (Porque l se les
apareci al tercer da de nuevo vivo: los profetas haban anunciado ste y mil otros hechos
maravillosos acerca de l) Y hasta este mismo da la tribu de los cristianos, llamados as a
causa de l, no ha desaparecido.
EnAnt.20.9.1.tambin hacereferenciaaJess, que esllamadoMesas aldarcuentadelacondenaaSantiago aserapedreado.

Artculopublicado enMysteryPlanet.com.ar: Sietetestimonios nocristianos delaexistenciadeJessdeNazaret


http://mysteryplanet.com.ar/site/siete-testimonios-no-cristianos-de-la-existencia-de-jesus-de-nazaret/

Pegado de <http://mysteryplanet.com.ar/site/siete-testimonios-no-cristianos-de-la-existencia-de-jesus-de-nazaret/>

As I browsed over the writings of authorities on mythology, I discovered with surprise that the theme of twin creator beingsof celestial origin
Was extremely common in South America, and indeed throughout the world. The story that the Ashaninca tell about Avreri and his sister,
Who created life by transformation, was just one among hundreds of variants on the theme of the "divine twins."

Another example is the Aztecs' plumed serpent. QuetzalcoatI, who symbolizes the "sacred energy of life," and his twin brotherTezcatlipoca,
both of whom are children of the cosmic serpent Coatlicue.5

I was sitting in the main reading room, surrounded by students, and browsing over Claude Levi-Strauss's latest book, when I Jumped.

I had just read the following passage:


"In Aztec, the word coatl means both 'serpent' and 'twin.' The name QuetzalcoatI can thus he interpreted either as "Plumed serpent' or

Libros, pelculas y msica pgina 22


"In Aztec, the word coatl means both 'serpent' and 'twin.' The name QuetzalcoatI can thus he interpreted either as "Plumed serpent' or
'Magnificent twin.'" 6
A twin serpent, of cosmic origin, symbolizing the sacred energy of life? Among the A/tecs?

Pegado de <http://www.bibliotecapleyades.net/ciencia/serpcos/cosserp06.htm>

I started flipping through his other writings in my possession and discovered: cosmic serpents. This time it was Australian Aborigines who
considered that the creation of life was the work of a "cosmic personage related to universal fecundity, the Rainbow Snake," whose powers
were symbolized by quartz crystals.

It so happens that the Desana of the Colombian Amazon also associate the cosmic anaconda, creator of life, with a quartz crystal:

How could it be that Australian Aborigines, separated from the rest of humanity for 40,000 years, tell the same story about ht e creation of life
by a cosmic serpent associated with a quartz crystal as is told by ayahuasca-drinking Amazonians?

Pegado de <http://www.bibliotecapleyades.net/ciencia/serpcos/cosserp06.htm>

Recorte de pantalla realizado: 27/06/2017, 10:35 a.m.

Recorte de pantalla realizado: 03/07/2017, 03:39 p.m.

"Aunque yohableconlaslenguas deloshombres ydelosngeles, sinotengo


amor,mispalabras soncomoelsonidodellatnocomoeltintineo deun
platillo. Aunque diga lo que ha de venir y conozca todos los secretos y toda la
sabidura;yaunque tenga unafetanfuertecomolatormenta quemueve las
montaasdesusitio,sinotengo amornosoynada.Yaunque dtodosmis
bienes para alimentar al pobre y le ofrezca todo el fuego que he recibido de
miPadre, sinotengoamornohallar enelloprovechoalguno, Elamores
paciente y el amor es amable, El amor no es envidioso, no hace el mal, no
conoceelorgullo; noesrudo niegosta.Esecunime, nocreeenlamalicia;
no se regocija en la injusticia, sino que se deleita en la justicia. El amor lo
defiende todo, el amor lo cree todo, el amor lo espera todo, y el amor lo
soportatodo;nuncaseagota;peroencuantoalaslenguas, cesarn,yen
cuantoalconocimiento, sedesvanecer. Puesposeemos enparte laverdad y
enparteelerror,mascuandovenga laplenitud delaperfeccin, loparcial
seraniquilado. Cuandoelhombre eraniohablaba comounnio, entenda
comounnio, pensaba comounnio; perocuando sehizohombre abandon
lascosasdelosnios.Porque nosotrosvemosahoraatravsdeun cristalya
travsdedichososcuros.Ahoraconocemosparcialmente, mascuando
hayamos acudido ante el rostro de Dios, ya no conoceremos en parte, pues

[La Aparicin del "Arka de Gabriel", marca el inicio del "Q'iyamah",


"El Da de la Resurreccin" El "Q'iyamah" y la Aparicin del Arka,
estn Sellados con el Misterio de la Sangre de Christo]

Libros, pelculas y msica pgina 23


Recorte de pantalla realizado: 22/07/2017, 03:33 p.m.

Recorte de pantalla realizado: 22/07/2017, 03:35 p.m.

"Asciende de la Tierra al Cielo, y de nuevo desciende a la Tierra, y recibe la fuerza de


las cosas superiores y de las inferiores. As logrars la gloria del Mundo entero.
Entonces toda oscuridad huir de ti. Aqu est la fuerza fuerte de toda fortaleza,
porque vencer a todo lo sutil y en todo lo slido penetrar. As fue creado el
Mundo. Habrn aqu admirables adaptaciones, cuyo modo es el que se ha dicho.
Por esto fui llamado Hermes Tres veces Grandsimo, poseedor de las tres partes de
la filosofa de todo el Mundo. Se completa as lo que tena que decir
de la obra del Sol." De "Las Tablas Esmeralda"
.oooooo.
Hueslagloriacelestial,elconocimientoquesoportalaascensinoexpansin delHumano. Segn RossNicholselsonidoHeuc se
identificadesde pocasmuy antiguas conespritu yconelaliento.HuoHeeslapalabracreativa, lasemilladefuego, elprimer sonido.
Lostemplosceltasseconstruyeron enloprofundo delbosque, tansolouncrculoderoblesque contieneelfuegosagrado,elcual es
protegidoporlaserpiente Hu.Elcrculoeslaformadelhuevosagradoque contienetodoeluniverso. Yaquelloque llegoaconocer el
alma(comolaluzyelsonidollegan anuestros ojosyodosexteriores) sehallamadoHu, elmundo espiritual. ElDiosHufue la divinidad
quetodogobern enlamitologaceltaoccidental.Elrepresenta elpoder ylaGloriadelmundo espiritual. YHupuede traermsicaala
concienciadeldespertar delhombre yenserselo al,porque lpuede escuchar durante elsueolasarmonas delaesfera,y su pasar
decaminaradormir yacaminar, nofuerotoporningn olvidodelaconsciencia.Estesiempre fueelresumen delaexperiencia iniciatica.
Eleanor C. Merry, The Flaming Door: Mission of the Celtic Fold Soul ,1936

Libros, pelculas y msica pgina 24


Recorte de pantalla realizado: 22/07/2017, 03:51 p.m.

"LosTonalekenosonmerasabstracciones filosficas,sinovibraciones auto-conscientes yconvoluntad propia, capacesdetomarformafsica


medianteelrecursodepenetrar enun cuerpodenaturaleza apropiadaydominar supsiquis. Segn ladoctrinatoltecadelosciclos, ellos
encarnanperidicamente sobrelaTierracomoSerpientes Emplumadas, parainspirar alhombre enlabsqueda delosmsrefinados
ideales.Elobjetivoltimo delosTonalekeesconducir alaNaturalezaporelsendero evolutivo, hastaque cadaunodelosseres creados
llegue a hacerse conciente de su divinidad esencial. Por lo tanto, Los cinco Teskatlipokas ellos son los responsables de la progresiva
humanizacin delprimate, delsurgimiento delacultura, lacivilizacin, losgrandes ciclosreligiosos ylosavancescientficos. En otras culturas
fueronconocidosconelttulodeAvatares"
..ooooo

"Aun cuando sabemos que estamos irremediablemente atados a nuestra realidad karmica, el humano encontro desde tiempos inemmoriales
tecnologia sutil para acceder a realidades espirutales profundas que limpian los flujos de energia y experiencias sutiles enel practicante,
ayudando a purificar las experiencias atoradas en el practicante. Esto aunado a una experimentada observacion permite a la mente mayor
claridad y el acceso a secretos del misterio de la vida y la muerte, que de otro modo son incomprensibles. Ya que requieren de la expreiencia
propia para acceder a ellos. El Mantra semilla por excelencia para muchas culturas es el "Aum", mejor conocido como "Om" estesonido nos
remite a la deidad madre padre nawa, Ometeotl, Divina Unidualtrinidad regente del 13vo cielo, el mas alto. Cuando analizamos el signifcado
de ambos terminos encotramos una relacion en sus significados mas abstractos, la Unidad de la tierra y el Cielo. La Unidad delo interno con
loexterno.Simboliza laflor,elfrutodelosactosenmeditacin."

Qu significa esta serpiente? Es la energa o Vida que fluye por nuestros Yowi, la
venas de are en Nawatl, inadvertidamente para la ciencia moderna. En sanscrito se conocen
como Nadis y su significado es el mismo. Para esta cultura el canal ms importante se conoce
como Kundalini, la serpiente enroscada. Este canal propiamente dicho, se conoce como
Shushuma. Para los nawas fue Shiumekatl, significan lo mismo canal
o cordn de Fuego o Divino. Llama la atencin al similitud de Shushu y Shiu, asi como ma y
mekatl. Activar est energa y que suba por la columna es lo que propiamente conocemos
como recorrer el camino del hroe. Los mesoamericanos usaron el bello smbolo de la
Serpiente Emplumada, aludiendo al sabio que logra tal hazaa. Tambin el Jaguar florido se
relaciona con esta tradicin en Anawak desde sus comienzos.
Esimportante recalcarqueactivarestaenerga coneldebido entrenamiento noesalgotansignificativo, yaque elverdadero reto es
mantenerla activa,atravsdelalimpieza constante denuestros canalesy/oconservar unestadodeatencinquepermita ellibre flujo.
Enlaculturadel Yogaseconocen4etapasoniveles deKundalini, cadaunoformandouncrculoconcntricoenlacolumnaetrea.
Elprimero esShushuma, elsegundo Chitri Esteprocesosepuede entender comoun actoalqumico, productodel manejoenergtico
delaconsciencia.Nosolocomounactomgico,que loes,sinocomoun desarrollodelapercepcin. Durante elrecorridolaserpiente
va pasando por los 7 Kuekueyos o ruedas radiantes en nawatl, mejor conocidos como Chakas, que nuevamente nos ofrecen el mismo
significado.Unodelosobjetivos bsicosesllevarlaenerga alacuevadeBrahama, quesebicaalcentromismodenuestra cabeza a la
altura del chakra conocido por los nawas como Chalshiwitl, Joya Preciosa, o Ajna en Sanscrito, a la mitad de nuestra frente.
Lamodulacin deestaactividadinterna produce un estadoenelindividuo que lepermite absorberdemanera eficienteyefectiva los
acontecimientosvividos, ascomoabreun abanicogigante deposibilidades paralapercepcin.LaBasederecorridoeselKuekueyo
conocido como Kolotl Alacran o Muladhara en Sanscrito, normalmente es donde se encuentra la serpiente dormida enrollada en tres y
media vueltas.
.ooooo.
Chapter 3
THE MOTHER OF THE MOTHER OF TOBACCO IS A SNAKE
Two days after my first ayahuasca experience, I was walking in the forest with Carlos Perez.

Shiuna, my main Ashaninca consultant. Carlos was forty-five years old and was an experienced tabaquero-ayahuasquero who had also dealt extensively with missionaries and
colonists. We reached a river that we had to cross and paused.

The moment seemed right to ask a few questions, particularly since Carlos had also participated in the hallucinatory session two nights previously.
"To [uncle]." I asked, "what are these enormous snakes one sees when one drinks ayahuasca?"
"Next time, bring your camera and take their picture," he answered. "That way you will be able to analyze them at your leisur e."
I laughed, saving I did not think the visions would appear on film.
"Yes they would," he said, "because their colors are so bright."
.
What follows is an extract from the transcript of this first interview.

We talked in Spanish, which is neither his mother tongue nor mine, as a faithful translation reveals:
"My uncle was a tabaquero. I watched him take lots of tobacco, dry it a bit in the sun. and cook it. I wondered what it could be. That's
tobacco,' my uncle told me. and once the mixture was good and black, he started tasting it with a little stick. I thought it was sweet,
like concentrated cane juice. When he ate his tobacco, he could give people good advice.

He could tell them, 'this is good' or this is not good.' I don t know what the intellectuals say now. but in those days, all the Adventist
missionaries said. 'He is listening to his bats, to his Satan.' He had no book to help him see, but what he said was true: 'E ven/body
has turned away from these things, now they all go to the missionary. I do not know how to read, hut I know how to do these t hings.
I know how to take tobacco, and I know all these things.'

So when he talked, I listened. He told me: 'Listen nephew, when you are a grown man, find a woman to look after but before th at,
you must not only learn how to write, you must also learn these things.'

"Learn to take tobacco?" I asked.

"Take tobacco and cure. When people would come to him, my uncle would say: Why do you ask me to cure you, when you say you

Libros, pelculas y msica pgina 25


"Take tobacco and cure. When people would come to him, my uncle would say: Why do you ask me to cure you, when you say you
know God now that you are at the mission, and I do not know Cod' Why don't you ask the pastor to pray, since he says he can c ure
people with prayers.'' Why don't you go to him?' But he would cure them anyway. He would pull out his coca, start chewing it, and sit
down like us here now.

Then, he would swallow his tobacco Meanwhile, I would watch him and ask him what he was doing The first time I saw him cure, he
said: 'Yen/ well, bring me the sick baby.' First, he touched the baby, then took his pulse: 'Ah, I see. he's in a bad way. Th e illness is
here.' Then, he stalled sucking the spot [suction noise].

"I was eight years old. I thought tobacco was sweet. But it was so bitter that I couldn't even swallow it. My uncle said: 'That's the secret of tobacco.' Then, he showed me everything.

He gave me a tobacco gourd. Little by little. I learned to take it and to resist. Fairly quickly, I stopped vomiting."

"Did your uncle also teach you how to use ayahuasca?"

"No. I learned that later, with my father-in-law. ..

"And why was this place called Pichanaki?"


"That's the name that the first natives gave it in the old days, the tabaqueros, the ayahuasqueros. As I have explained to you. it is simply in
their visions that they were told that the river is called Pichanaki."
"Ah yes. And Pichanaki' means something? All these place names that finish in-aki. like Yurinaki also, what does 'aki' mean?"
"It means that there are many minerals in the center of these places. The word means eye' in our language." "And, Picha?"
"He is called like that, because in the hills, there is a representative of the animals whose name is Picha."
"Ah, 'the eyes of Picha.'"
"Now you see."
I often asked Carlos to explain the origin of place names to me.

He would invariably reply that nature itself had communicated them to the ayahuasqueros-tabaqueros in their hallucinations:
"'That is how nature talks, because in nature, there is God, and God talks to us in our visions. When an ayahuasquero drinkshis plant brew,
the spirits present themselves to him and explain everything."
Listening to Carlos's stories.

I gradually became familiar with some of the characters of Ashaninca mythology.

For instance, he often talked of Avveri:


"According to our ancient belief, he is the one of the forest, he is our god. He was the one who had the idea of making people appear."
Carlos also referred to invisible beings, called maninkari, who are found in animals, plants, mountains, streams, lakes, andcertain crystals,
and who are sources of knowledge:
"The maninkari taught us how to spin and weave cotton, and how to make clothes. Before, our ancestors lived naked in the forest. Who
else could have taught us to weave? That is how our intelligence was born, and that is how we natives of the forest know howto weave."
..
According to Weiss, the Ashaninca believe in the existence of invisible spirits called maninkari, literally "those who are hidden," who can
nonetheless be seen by ingesting tobacco and ayahuasca. They are also called ashaninka, "our fellows." as they are consideredto be
ancestors with whom one has kinship.

As these maninkari are also present in plants and animals, the Ashaninca think of themselves as members of the same family asherons,
otters, hummingbirds, and so on. who are all perani ashaninka, all our fellows long ago.3

Some maninkari are more important than others. Weiss distinguishes a hierarchy among these spirits. Avveri, the god who creates by
transformation, is the most powerful of them all. In Ashaninca myths, Avveri, accompanied by his sister, creates the seasonswith the music
of his panpipes. He shapes human beings by blowing on earth. Then he wanders with his grandson Ki'ri, casually transforming human
beings into insects, fruit trees, animals, or rock formations. Finally.

Avveri gets drunk at a festival. His malicious sister invites him to dance and pushes him into a hole that she has dug beforehand. Then
she pretends to pull him out by throwing him a thread, a cord, and finally a rope, none of which is strong enough. Avveri decides to escape
by digging a tunnel into the underworld. He ends up in a place called "river's end." where a strangler vine wraps itself around him. From
there, he continues to sustain his numerous children of the earth.

And Weiss concludes:


"There Avireri remains to the present day, no more able to move, because ol the vine that constrains him." 4

.
A few evenings later, during one of our taped conversations, I returned to this question:
"When one does a cure, like the one you did the other day for Sabino, how does the tobacco work? If you are the one who smoke s it,
how can it cure the person who does not smoke?"
"I always say, the property of tobacco is that it shows me the reality of things. I can see things as they are. And it gets r id of all the pains"
"Ah, but how did one discover this property? Does tobacco grow wild in the forest?"
"There is a place, for example in Napiari, where there are enormous quantities of tobacco growing."
"Where?"
"In the Peren. We found out about its power thanks to ayahuasca, that other plant, because it is the mother."
"Who is the mother, tobacco or ayahuasca?"
"Ayahuasca."
"And tobacco is its child?"
"It's the child."
"Because tobacco is less strong?"
"Less strong."
"You told me that ayahuasca and tobacco both contain Cod."
"That's it."
"And you said that souls like tobacco. Why?"
"Because tobacco has its method, its strength. It attracts the maninkari. It is the best contact for the life of a human bein g."
"And these souls, what are they like?"
"I know that any living soul, or any dead one, is like those radio waves flying around in the air."
"Where?"
"In the air. That means that you do not see them, but they are there, like radio waves. Once you turn on the radio, you can p ick them up.
It's like that with souls; with ayahuasca and tobacco, you can see them and hear them."
"And why is it that when one listens to the ayahuasquero singing, one hears music like one has never heard before, such beaut iful
music?"
"Well, it attracts the spirits, and as I have always said, if one thinks about it closely... [long silence]. It's like a tape recorder, you put it
there, you turn it on, and already it starts singing: hum, hum, hum, hum, hum. You start singing along with it, and once you sing, you
understand them. You can follow their music because you have heard their voice. So, it occurs, and one can see, like the last time when
Ruperto was singing."
.

Toward the end of my stay in Quirishari, I read over my field-notes and drew up a long list of questions. Most of them concerned the central
subject of my investigation, but several dealt with the shamanic and mythological elements that had mystified me. In one of my last taped
conversations with Carlos.

I asked him about these matters:


"Are tabaquero and ayahuasquero the same?"
"The same."
"Good, and I also wanted to know why it is that one sees snakes when one drinks ayahuasca."
"Its because the mother of ayahuasca is a snake. As you can see. they have the same shape."
"But I thought that ayahuasca was the mother of tobacco'"
"That's right."
"So who is the true owner of these plants, then?"
"The owner of these plants, in truth, is like God; it is the maniukari. They are the ones who help us. Their existence knows neither end
nor illness. That's why they say when the ayahuasquero puts his head into the dark room: 'If you want me to help you. then yo u must do
things well. I will give you the flower not for your personal gain, but for the good of all.' So clearly, that is where the f orce lies. It is by
believing the plan! that you will have more life. That is the path. That's why they say that there is a very narrow path on w hich no one
can travel, not even with a machete. It is not a straight path, but it is a path nonetheless. I hold on to those words and to the ones that
say that truth is not for sale, that wisdom is for you. but it is for sharing. Translating this, it means it is bad to make a business of it."

After Rio, I knew that I wanted to write a book on the subject. My original intention was simply to name the enigma and to establish an
exploratory map of the following cul-de-sac, or paradox: We can use their knowledge, but as soon as we reach the question of its origin, we
must turn back.

By drinking ayahuasca in Quirishari, I had gone beyond the signs saying "you have reached the limits of science" and had found an irrational
and subjective territory that was terrifying, yet filled with information. So I knew that the cul-de-sac had a passage that is normally hidden from
the rational gaze and that leads to a world of surprising power.

Libros, pelculas y msica pgina 26


the rational gaze and that leads to a world of surprising power.

However, I did not imagine for an instant that I could solve the enigma.

I was convinced that I was dealing with an essentially paradoxical phenomenon that was not subject to solution.

ooooo

Recorte de pantalla realizado: 15/08/2017, 02:35 p.m.

Recorte de pantalla realizado: 15/08/2017, 02:37 p.m.

According to Reichel-Dolmatoff, the below drawing shows that within the fissure,
"two intertwined snakes are lying, a giant anaconda (Eunectes murinus) and a rainbow boa (Epicrates cenchria) a large river s nake of
dark dull colors and an equally large land snake of spectacular bright colors.

In Desana shamanism these two serpents symbolize a female and male principle, a mother and a father image, water and land ... ;
in brief, they represent a concept of binary opposition which has to be overcome in order to achieve individual awareness
and integration.

The snakes are imagined as spiraling rhythmically in a swaying motion from one side to another." 15
Intrigued, I began reading Reichel-Dolmatoffs article from the beginning. In the first pages he provides a sketch of the Desana's main
cosmological beliefs.
ooooo..
Richard Evans Schultes, the foremost ethnobotanist of the twentieth century, writes about the healers of a region in Colombia that he
considers to be one of the centers of Western Amazonian shamanism:
"The medicine men of the Kams and Inga tribes of the Valley of Sibundoy have an unusually extensive knowledge of medicinal a nd
toxic plants... One of the most renowned is Salvador Chindoy, who insists that his knowledge of the medicinal value of plants has been
taught to him by the plants themselves through the hallucinations he has experienced in his long lifetime as a medicine man." 12
oooo.
To find out, I picked up a book about a third ayahuasca-using people, entitled (in French) Vision, knowledge, power: Shamanism among the
Yagua in the North-East of Peru. This study by Jean-Pierre Chaumeil is, to my mind, one of the most rigorous on the subject. I started paging
through it looking for passages relative to cosmological beliefs.

First I found a "celestial serpent" in a drawing of the universe by a Yagua shaman.

Then, a few pages away, another shaman is quoted as saying:


"At the very beginning, before the birth of the earth, this earth here, our most distant ancestors lived on another earth " C haumeil adds
that the Yagua consider that all living beings were created by twins, who are "the two central characters in Yagua cosmogonic thought."17
These correspondences seemed very strange, and I did not know what to make of them.

Or rather, I could see an easy way of interpreting them, but it contradicted my understanding of reality:
A Western anthropologist like Harner drinks a strong dose of ayahuasca with one people and gains access, in the middle of the twentieth
century, to a world that informs the "mythological" concepts of other peoples and allows them to communicate with life -creating spirits of
cosmic origin possibly linked to DNA.
This seemed highly improbable to me, if not impossible. However, I was getting used to suspending disbelief, and I had decided to follow my
approach through to its logical conclusion.

So I casually penciled in the margin of Chaumeil's text:


"twins = DNA?"

Libros, pelculas y msica pgina 27


"twins = DNA?"
These indirect and analogical connections between DNA and the hallucinatory and mythological spheres seemed amusing to me, orat most
intriguing.

Nevertheless, I started thinking that I had perhaps found with DNA the scientific concept on which to focus one eye, while focusing the other
on the shamanism of Amazonian ayahuasqueros.

More concretely, I established a new category in my reading notes entitled "DNA Snakes."

..ooooo..
These shamans insist with disarming consistency on the existence of animate essences (or spirits, or mothers) which are common to all life
forms.

Among the Yaminahua of the Peruvian Amazon, for instance, Graham Townsley writes:
"The central image dominating the whole field of Yaminahua shamanic knowledge is that of yoshi - spirit or animate essence. In
Yaminahua thought all things in the world are animated and given their particular qualities by yoshi.

Shamanic knowledge is, above all, knowledge of these entities, which are also the sources of all the powers that shamanism cl aims for
itself... it is through the idea of yoshi that the fundamental sameness of the human and the non -human takes shape."4
When I was in Quirishari, I already knew that the "animist" belief, according to which all living beings are animated by the same principle, had
been confirmed by the discovery of DNA.

As I browsed over the writings of authorities on mythology, I discovered with surprise that the theme of twin creator beingsof celestial origin
was extremely common in South America, and indeed throughout the world. The story that the Ashaninca tell about Avreri and his sister, who
created life by transformation, was just one among hundreds of variants on the theme of the "divine twins."

Another example is the Aztecs' plumed serpent. QuetzalcoatI, who symbolizes the "sacred energy of life," and his twin brotherTezcatlipoca,
both of whom are children of the cosmic serpent Coatlicue.5

I was sitting in the main reading room, surrounded by students, and browsing over Claude Levi-Strauss's latest book, when I Jumped.

I had just read the following passage:


"In Aztec, the word coatl means both 'serpent' and 'twin.' The name QuetzalcoatI can thus he interpreted either as "Plumed serpent'
or 'Magnificent twin.'" 6
A twin serpent, of cosmic origin, symbolizing the sacred energy of life? Among the A/tecs?
..ooooo..

It was during the following split second, asking myself whether there were any ladders in shamanism, that the revelation occurred:
"THE LADDERS! The shamans' ladders, symbols of the profession' according to M6traux, present in shamanic themes around the wo rld
according to Eliade!"
I rushed back to my office and plunged into Mircea Eliade's book Shamanism: Archaic techniques of ecstasy and discovered that there were
"countless examples" of shamanic ladders on all five continents, here a "spiral ladder," there a "stairway" or "braided ropes."

In Australia, Tibet, Nepal, Ancient Egypt, Africa, North and South America,
"the symbolism of the rope, like that of the ladder, necessarily implies communication between sky and earth. It is by means of a rope
or a ladder (as, too, by a vine, a bridge, a chain of arrows, etc.) that the gods descend to earth and men go up to the sky."
Eliade even cites an example from the Old Testament, where Jacob dreams of a ladder reaching up to heaven,
"with the angels of God ascending and descending on it."
According to Eliade, the shamanic ladder is the earliest version of the idea of an axis of the world, which connects the different levels of
the cosmos, and is found in numerous creation myths in the form of a tree.
.

Recorte de pantalla realizado: 15/08/2017, 03:44 p.m.

Until then, I had considered Eliade's work with suspicion, but suddenly I viewed it in a new light.8

I started flipping through his other writings in my possession and discovered: cosmic serpents. This time it was Australian Aborigines who
considered that the creation of life was the work of a "cosmic personage related to universal fecundity, the Rainbow Snake," whose powers
were symbolized by quartz crystals.

It so happens that the Desana of the Colombian Amazon also associate the cosmic anaconda, creator of life, with a quartz crystal:
.

This figure is taken from a Mesopotamian seal of c. 2200 B.C. and shows,
"the deity in human form, enthroned, with his caduceus emblem behind and a fire altar before." 9
The symbol of this Serpent Lord was none other than a double helix. The similarity with the representation of DNA was unmistakable! I
feverishly paged through Campbell's books and found twisted serpents in most images representing sacred scenes.

Campbell writes about this omnipresent snake symbolism:


"Throughout the material in the Primitive, Oriental and Occidental volumes of this work, myths and rites of the serpent frequ ently appear,
and in a remarkably consistent symbolic sense. Wherever nature is revered as self -moving, and so inherently divine, the serpent is

Libros, pelculas y msica pgina 28


revered as symbolic of its divine life." 10
..ooooo
To check these facts, I consulted my French-language Dictionary of symbols under "serpent."

I read:
"It makes light of the sexes, and of the opposition of contraries; it is female and male too, a twin to itself, like so many of the important
creator gods who are always, in their first representation, cosmic serpents.... Thus, the visible snake appears as merely the brief
incarnation of a Great Invisible Serpent, which is causal and timeless, a master of the vital principle and of all the forces of nature. It is a
primary old god found at the beginning of all cosmogonies, before monotheism and reason toppled it". 11
Campbell dwells on two crucial turning points for the cosmic serpent in world mythology.

The first occurs,


"in the context of the patriarchy of the Iron Age Hebrews of the first millennium B.C., [where] the mythology adopted from th e earlier
Neolithic and Bronze Age civilizations... became inverted, to render an argument just the opposite to that of its origin."
In the Judeo-Christian creation story told in the first book of the Bible, one finds elements which are common to so many of the worlds creation
myths: the serpent, the tree, and the twin beings; but for the first time, the serpent,
"who had been revered in the Levant for at least seven thousand years before the composition of the Book of Genesis," plays t he part
of the villain.
Yahweh, who replaces it in the role of die creator, ends up defeating,
"the serpent of the cosmic sea. Leviathan." 12
For Campbell, the second turning point occurs in Greek mythology, where Zeus was initially represented as a serpent; but around 500 B.C.,
the myths are changed, and Zeus becomes a serpent-killer.

..ooooo..
At this point I remembered Michael Harner's story. Had he not said that this information was reserved for the dead and the dying? Suddenly,
I was overcome with fear and felt the urge to share these ideas with someone else. I picked up the phone and called an old friend, who is also
a writer. I quickly took him through the correspondences I had found during the day: the twins, the cosmic serpents, Eliades ladders, Camplwlls
double helixes, as well as Amaringos.

Then I added:
"There is a last correlation that is slightly less clear than the others. The spirits one sees in hallucinations are three -dimensional,
sound-emitting images, and they speak a language made of three-dimensional, sound-emitting images. In other words, they are made
of their own language, like DNA."
There was a long silence on the other end of the line.

Then my friend said,


"Yes, and like DNA they replicate themselves to relay their information."
"Wait," I said, "I'm going to jot that down."
"Precisely," he said, "instead of talking to me, yon should be writing this down." 18
..oooo

Here, too, the image suggests that the primordial divinity is double, both serpent and "non-serpent."

In the early 1980s, ayahuasquero Luis Tangoa, living in a Shipibo-Conibo village in the Peruvian Amazon, offered to explain certain esoteric
notions to anthropologist Angelika Gebhart-Sayer.

Insisting that it was more appropriate to discuss these matters with images,1 he made several sketches of the cosmic anaconda Ronn,
including this one:

Libros, pelculas y msica pgina 29


Sometimes the winged serpent takes the form of a dragon, the mythical and double animal par excellence, which lives in the water and spits
fire.

According to the Dictionary of symbols, the dragon represents,


"the union of two opposed principles."
Its androgynous nature is symbolized most clearly by the Ouroboros, the serpent-dragon, which "incarnates sexual union in itself, permanently
self-fertilizing, as shown by the tail stuck in its mouth" (below image).

In living nature snakes do not bite their own tails. Nevertheless, the Ouroboros appears in some of the most ancient representations of
the world, such as the bronze disk from Benin shown below.

The Dictionary of symbols describes it as,


"doubtless the oldest African imago mundi, where its sinuous figure, associating opposites, encircles the primordial oceans i n the middle
of which floats the square of the earth below." 2
oooo..

Mythical serpents are often enormous.

In the image from Benin, the Ouroboros surrounds the entire earth; in Greek mythology, the monster-serpent Typhon touches the stars with its
head; and the first paragraph of the first chapter of Chuang-Tzu, the presumed founder of philosophical Taoism, describes an extremely long
fish, inhabiting the celestial lake, that transforms itself into a bird and mounts spiraling into the sky.

Chuang-Tzu says that the length of this cosmic fish-bird is,


"who knows how many thousand miles." 3

Libros, pelculas y msica pgina 30


Hindu mythology also provides an example of a serpent of immeasurable proportions, known as Sesha, the thousand-headed serpent that floats on the cosmic ocean while the twin
creator beings Vishnu and Lakshmi recline in its coils.

Mythological serpents are almost invariably associated with water.4

In the following drawing based on descriptions by ayahuasquero Laureano Ancon, the anaconda Ronn surrounds the entire earth, conceived
as a "disc that swims in great waters"; Ronn itself is "half-submerged" - the anaconda being an aquatic species (see top figure below image).

The cosmic serpent varies in size and nature. It can be small or large, single or double, and sometimes both at the same time(see bottom
figure below image).

This picture was drawn by Luis Tangoa, who lives in the same village as Laureano Ancon. These two shamans would have had all the time in
the world to reach an agreement about the appearance of the cosmic anaconda. Yet the former draws it as a single sperm and atwo-headed
snake, while the latter describes it as an anaconda of "normal" appearance that completely encircles the earth.

As the creator of life, the cosmic serpent is a master of metamorphosis. In the myths of the world where it plays a central part, it creates by
transforming itself; it changes while remaining the same. So it is understandable that it should be represented differently at the same time.

I went on to look for the connection between the cosmic serpent - the master of transformation of serpentine form that lives in water and can
be both extremely long and small, single and double - and DNA. I found that DNA corresponds exactly to this description.

If one stretches out the DNA contained in the nucleus of a human cell, one obtains a two-yard-long thread that is only ten atoms wide.
This thread is a billion times longer than its own width.

Relatively speaking, it is as if your little finger stretched from Paris to Los Angeles.

A thread of DNA is much smaller than the visible light humans perceive.

Even the most powerful optical microscopes cannot reveal it, because DNA is approximately 120 times narrower than the smallest wavelength
of visible light.5

The nucleus of a cell is equivalent in volume to 2-millionths of a pinhead. The two-yard thread of DNA packs into this minute volume by coiling
up endlessly on itself, thereby reconciling extreme length and infinitesimal smallness, like mythical serpents.

The average human being is made up of 100 thousand billion cells, according to some estimates. This means that there are approximately
125 billion miles of DNA in a human body - corresponding to 70 round-trips between Saturn and the Sun. You could travel your entire life in a
Boeing 747 flying at top speed and you would not even cover one hundredth of this distance.

Your personal DNA is long enough to wrap around the earth 5 million times.6

All the cells in the world contain DNA - be they animal, vegetal, or bacterial - and they are all filled with salt water, in which the concentration
of salt is similar to that of the worldwide ocean. We cry and sweat what is essentially seawater. DNA bathes in water, which in turn plays a

Libros, pelculas y msica pgina 31


of salt is similar to that of the worldwide ocean. We cry and sweat what is essentially seawater. DNA bathes in water, which in turn plays a
crucial role in establishing the double helix's shape.

As DNA's four bases (adenine, guanine, cytosine, and thymine) are insoluble in water, they tuck themselves into the center ofthe molecule
where they associate in pairs to form the rungs of the ladder; then they twist up into a spiraled stack to avoid contact withthe surrounding water
molecules. DNA's twisted ladder shape is a direct consequence of the cell's watery environment.7

DNA goes together with water, just like mythical serpents do. The DNA molecule is a single long chain made up of two interwoven ribbons
that are connected by the four bases.

These bases can only match up in specific pairs - A with T, G with C.

Any other pairing of the bases is impossible, because of the arrangement of their individual atoms:
A can bond only with T, G only with C.
This means that one of the two ribbons is the back-to-front duplicate of the other and that the genetic text is double:
It contains a main text on one of the ribbons, which is read in a precise direction by the transcription enzymes, and a backu p text,
which is inverted and most often not read.

from Watson (1968, p. 165).

These nucleated cells are at least thirty times more voluminous than bacterial cells. According to biologists Lynn Margulis and Dorion Sagan:
"The biological transition between bacteria and nucleated cells... is so sudden it cannot effectively be explained by gradual changes over
time."
From that moment onward, life as we know it took shape.

Nucleated cells joined together to form the first multicellular beings, such as algae. The latter also produce oxygen by photosynthesis.
Atmospheric oxygen increased to about 21 percent and then stabilized at this level approximately 500 million years ago - thankfully, because if
oxygen were a few percent higher, living beings would combust spontaneously.

According to Margulis and Sagan, this state of affairs,


"gives the impression of a conscious decision to maintain balance between danger and opportunity, between risk and benefit." 9
Around 550 million years ago, life exploded into a grand variety of multicellular species, algae and more complex plants andanimals, living
not only in water, but on land and in the air.

Of all the species living at that time, not one has survived to this day. According to certain estimates, almost all of the species that have ever
lived on earth have already disappeared, and there are between 3 million and 50 million species living currently.10

DNA is a master of transformation, just like mythical serpents. The cell-based life DNA informs made the air we breathe, the landscape we
see, and the mind-boggling diversity of living beings of which we are a part.

In 4 billion years, it has multiplied itself into an incalculable number of species, while remaining exactly the same.

The DNA double helix represented as a pair of snakes.


By turning the picture upside down,
you can see that the molecule is completely symmetrical
each half of the double helix can serve as a template for the synthesis of its complementary half"

From Wills

Molecular biologist Christopher Wills writes:


"The two chains of DNA resemble two snakes coiled around each other in some elaborate courtship ritual." 11
To sum up, DNA is a snake-shaped master of transformation that lives in water and is both extremely long and small, single and double. Just
like the cosmic serpent.

I knew that many shamanic peoples use images other than a "cosmic serpent" to discuss the creation of life, talking particularly of a rope, a
vine, a ladder, or a stairway of celestial origin that links heaven and earth.

Mircea Eliade has shown that these different images form a common theme that he called the axis mundi, or axis of the world, and that he
found in shamanic traditions the world over.

According to Eliade, the axis mundi gives access to the Otherworld and to shamanic knowledge; there is a "paradoxical passage," normally

Libros, pelculas y msica pgina 32


According to Eliade, the axis mundi gives access to the Otherworld and to shamanic knowledge; there is a "paradoxical passage," normally
reserved for the dead, that shamans manage to use while living, and this passage is often guarded by a serpent or a dragon. For Eliade,
shamanism is the set of techniques that allows one to negotiate this passage, reach the axis, acquire the knowledge associated with it, and
bring it back - most often to heal people.12

Here, too, the connection with DNA is clear.

In the literature of molecular biology, DNA's shape is compared not only to two entwined serpents, but also, very precisely,to a rope, a vine,
a ladder, or a stairway - the images varying from one author to another.

For instance, Maxim Frank-Kamenetskii considers that,


"in a DNA molecule the complementary strands twine around one another like two lianas."
.

"Liana (Bauliinia caulotretus) 'that goes from earth up to heaven.'"


From Koch-Grnberg (2917, Vol. 2, Drawing IV).

This idea is common in "pre-rational" traditions. For instance, Heraclitus said of the Pythian oracle (from the Greek puthon, "serpent") that it,
"neither declares nor conceals, but gives a sign." 18
I wanted to go further than mere formal connections, however, and I knew, thanks to the work of Mircea Eliade, that shamans almost
everywhere speak a secret language, "the language of all nature," which allows them to communicate with the spirits.

I started looking for information about this phenomenon to see if there were any common elements in content between the language of the
spirits of nature that shamans learn and the language of DNA.

Unfortunately, there are not many in-depth studies of shamanic language, no doubt because anthropologists have never really taken it seriously
.19 I found an exception in Graham Townsley s recent work on the songs of Yaminahua ayahuasqueros in the Peruvian Amazon.

According to Townsley, Yaminahua shamans learn songs, called koshuiti, by imitating the spirits they see in their hallucinations, in order to
communicate with them. The words of these songs are almost totally incomprehensible to those Yaminahua who are not shamans.

Townsley writes:
"Almost nothing in these songs is referred to by its normal name. The abstrusest metaphoric circumlocutions are used instead.
For example, night becomes 'swift tapirs,' the forest becomes 'cultivated peanuts," fish are 'peccaries,' jaguars are 'basket s,' anacondas
are 'hammocks' and so forth."
In each case, writes Townsley, the metaphorical logic can be explained by an obscure, but real, connection:
"Thus fish become 'white-collared peccaries' because of the resemblance of a fish's gill to the white dashes on this type of peccary's
neck; jaguars become 'baskets' because the fibers of this particular type of loose -woven basket (wonati) form a pattern precisely similar
to a jaguar's markings."
The shamans themselves understand very clearly the meaning of these metaphors and they call them tsai yoshtoyoshto, literally
"language-twisting-twisting." Townsley translates this expression as "twisted language."

The word twist has the same root as two and twin. Twisted means, technically, "double and wrapped around itself."

Why do Yaminahua shamans talk in twisted language?

According to one of them:


"With my koshuiti I want to see - singing, I carefully examine things - twisted language brings me close but not too close - with
normal words I would crash into things - with twisted ones I circle around them - I can see them clearly."
For Townsley, all shamanic relations with the spirits are,
"deliberately constructed in an elliptical and multi -referential fashion so as to mirror the refractory nature of the beings who are their
objects."
He concludes:
"Yoshi are real beings who are both 'like and not like' the things they animate. They have no stable or unitary nature and th us,
paradoxically, the 'seeing as' of 'twisted language' is the only way of adequately describing them. Metaphor here is not impr oper naming
but the only proper naming possible." 20
I went on to look for the connection between the language of spirits described by Yaminahua ayahuasqueros and the language ofDNA.

I found that "double and entwined," or "twisting-twisting," or "yoshtoyoshto," corresponded perfectly to the latter.

The genetic information of a human being (for example), called "genome," is contained in 3 billion letters spread out along asingle filament
of DNA. In some places, this filament winds around itself to form 23 more compact segments known as "chromosomes."
..
As all the words of the genetic code have three letters, and as DNA has a four-letter alphabet (A,G,C,T), the genetic code contains
4 X 4 X 4 = 64 possible words. These words all have a meaning and correspond either to one of the 20 amino acids used in the construction
of proteins or to one of two punctuation marks ("start," "stop").

So there are 22 possible meanings for 64 words. This redundancy has led scientists to say that the genetic code is "degenerate." In fact,
it simply has a wealth of synonyms - like a language where words as different as "jaguar" and "basket" have the same meaning.24

In reality, things are even more complex. Within genes, there are many non-coding segments called "introns." As soon as the transcription
enzymes have transcribed a given gene, editing enzymes eliminate the introns with atomic precision and splice together the true coding
segments, known as "exons."

Some genes consist of up to 98 percent introns - which means that they contain only 2 percent genetic information. The role of these introns
remains mysterious.25

The proportion of introns and exons in the human genome is not yet known, because so far, only half of all the genes it contains have been
identified, out of a total estimated at lOO.OOO.26

Along the DNA filament, "junk" and genes alternate; within genes, introns intermix with exons, which are themselves expressed in a language
where almost every word has a synonym.

Libros, pelculas y msica pgina 33


As far as both its content and its form are concerned, DNA is a doubly double language that wraps around itself.

Just like the twisted language of the spirits of nature.

What do these connections between DNA and the cosmic serpent, the axis of the world, and the language of the spirits of nature, mean?

The correspondences are too numerous to be explained by chance alone. If I were a member of a jury having to pronounce itselfon the matter,
I would have the conviction that the same reality is being described from different perspectives.

------------------------------------

Recorte de pantalla realizado: 15/08/2017, 08:49 p.m.

Birds were singing in the trees, and my mind began to wander. There I was, a product of twentieth-century rationality, my faith requiring
numbers and molecules rather than myths. Yet I was now confronted with mythological numbers relative to a molecule, in whichI had to believe.
Inside my body sitting there in the garden sun were 125 billion miles of DNA.

I was wired to the hilt with DNA threads and until recently had known nothing about it.

Was this astronomical number really just a "useless but amusing fact,"1 as some scientists would have it? Or did it indicate that the dimensions,
at least, of our DNA are cosmic?

Some biologists describe DNA as an "ancient high biotechnology," containing "over a hundred trillion times as much information by volume as
our most sophisticated information storage devices." Could one still speak of a technology in these circumstances? Yes, because there is no
other word to qualify this duplicate, information-storing molecule.

DNA is only ten atoms wide and as such constitutes a sort of ultimate technology: It is organic and so miniaturized that it approaches the limits
of material existence.2

Shamans, meanwhile, claim that the vital principle that animates all living creatures comes from the cosmos and is minded.

As ayahuasquero Pablo Amaringo says:


"A plant may not talk, but there is a spirit in it that is conscious, that sees everything, which is the soul of the plant, i ts essence, what
makes it alive."
According to Amaringo, these spirits are veritable beings, and humans are also filled with them:
"Even the hair, the eyes, the ears are full of beings. You see all this when ayahuasca is strong." 3
..
What troubled me was not so much the resemblance of the human eye to an organic and extremely sophisticated technology born of cosmic
knowledge, but that they were my eyes.

Who was this "I" perceiving the images flooding into my mind? One thing was sure: I was not responsible for the constructionof the visual
system with which I was endowed.

I did not know what to make of these thoughts. Staring blankly at the lawn in front of me, I started following a shiny, blackant making its way
across the thick blades of grass with die determination of a tank. It was heading toward the colony of aphids in the tree at the bottom of the
garden. This was an ant belonging to a species that herds aphids and "milks" them for their sweet secretions.

I began thinking that this ant had a visual system quite different from my own that apparently functioned every bit as well. Despite our
differences in size and shape, our genetic information was written in the same language - which we were both incapable of seeing, given
that DNA is smaller than visible light, even to the eyes of an ant.

I found it interesting that the language containing the instructions for the creation of different visual systems should be tiself invisible. It was as
if the instructions were to remain hidden from their beneficiaries, as if we were wired in such a way that we could not see h t e wires....

Why?

I tried reconsidering the question from a "shamanic" point of view. It was as if these beings inside us wanted to hide... Butthat's what the
Ashaninca say! They call the invisible beings who created life the "maninkari," literally "those who are hidden"!

Later that afternoon, I returned to my office and started rereading the passages concerning the maninkari in Gerald Weiss s exhaustive study
on Ashaninca cosmology. According to Weiss, the Ashaninca believe that the most powerful of all maninkari is the "Great Transformer" Avreri,
who created life on earth, starting with the seasons and then moving on to the entirety of living beings.

Accompanied sometimes by his sister, at others by his nephew, Avreri is one of the divine trickster twins who create by transformation and
are so common in mythology.

It was in reading the last story about the end of Avreri's trajectory that I had a shock. Having completed his creation work, Avreri goes to
a party where he gets drunk on manioc beer. His sister, who is also a trickster, invites him to dance and pushes him into a hole dug in advance.

She then pretends to pull him up by throwing him a thread, then a cord - but neither is strong enough. Furious with his sister, whom he
transforms into a tree, Avreri decides to escape by digging a hole into die underworld. He ends up at a place called Rivers End, where a
strangler vine wraps around him. From there, he continues to sustain to this day his numerous children on earth.5

How could I have missed the connections between the twin being Avreri, the Great Transformer, and the DNA double helix, first creating the
breathable atmosphere ("the seasons"), then the entirety of living beings by transformation, living in the microscopic world ("underworld"), in
cells filled with seawater ("Rivers End"), taking the form of a thread, a cord, or a strangler vine which wraps around itself, and, finally,

Libros, pelculas y msica pgina 34


cells filled with seawater ("Rivers End"), taking the form of a thread, a cord, or a strangler vine which wraps around itself, and, finally,
sustaining to this day all the living species of the planet?

For weeks I had been finding connections between myths and molecular biology.

I was not even surprised to see that the creation myth of an indigenous Amazonian people coincided with the description made by today's
biologists of the development of life on earth. What shook me, and even filled me with consternation, was that I had had thisevidence under
my nose for years without giving it the slightest importance. My gaze had been too narrow.

Sitting in my office, I remembered the time Carlos Perez Shuma had told me,
"The maninkari taught us how to spin and weave cotton."
..

In the Amazon, the non-venomous snakes such as anacondas and boas are the ones that people consider sacred, like the cosmic anaconda
Ronn. There is no lack of aggressive and deadly snakes with devastating venom in the Amazon, such as the bushmaster and the fer-de-lance,
which are an everyday threat to life - and yet, they are never worshipped.18

The answer, for me, lies elsewhere - which docs not mean that primates do not suffer from an instinctive, or even a "programmed,"
fear of snakes.

My answer is speculative, but could not be more restricted than the generally accepted theory of venom phobia. It is that theglobal network
of DNA-based life emits ultra-weak radio waves, which are currently at the limits of measurement, but which we can nonetheless perceive in
states of de-focalization, such as hallucinations and dreams.

As the aperiodic crystal of DNA is shaped like two entwined serpents, two ribbons, a twisted ladder, a cord, or a vine, we see in our trances
serpents, ladders, cords, vines, trees, spirals, crystals, and so on. Because DNA is a master of transformation, we also see jaguars, caymans,
bulls, or any other living being. But the favorite newscasters on DNA-TV seem unquestionably to be enormous, fluorescent serpents.

This leads me to suspect that the cosmic serpent is narcissistic - or, at least, obsessed with its own reproduction, even in imagery.

..
One thing had struck me as I went over the biophoton literature. Almost all of the experiments conducted to measure biophotons involved
the use of quartz.

As early as 1923, Alexander Gurvich noticed that cells separated by a quartz screen mutually influenced each other's multiplication
processes, which was not the case with a metal screen. He deduced that cells emit electromagnetic waves with which they communicate.
It took more than half a century to develop a "photomultiplier" capable of measuring this ultra-weak radiation; the container of this device is
also made of quartz.30

Quartz is a crystal, which means it has an extremely regular arrangement of atoms that vibrate at a very stable frequency. These
characteristics make it an excellent receptor and emitter of electromagnetic waves, which is why quartz is abundantly used inradios, watches,
and most electronic technologies.
Quartz crystals are also used in shamanism around the world.

As Gerardo Reichel-Dolmatoff writes:


"Quartz crystals, or translucent rock crystals, have played a major role in shamanic beliefs and practices at many times in h istory and
in many parts of the world. They have frequently been found in prehistoric contexts; they are mentioned in many early sources ; they
were prominent in Old World alchemy, witchcraft, and magic, and they are still in use in many traditional societies.

American Indian shamans and healers use rock crystals for curing, scrying, and many other purposes, and their ancient use in the
Americas is known from archaeological reports." 31
Amazonian shamans, in particular, consider that spirits can materialize and become visible in quartz crystals. Some sheripiri even feed
tobacco juice to their stones daily.32

What if these spirits were none other than the biophotons emitted by all the cells of the world and were picked up, amplified, and transmitted
by shamans' quartz crystals, Gurvich's quartz screens, and the quartz containers of biophoton researchers? This would mean that spirits are
beings of pure light - as has always been claimed.

DNA is also a crystal, as molecular biologist Maxim Frank-Kamenetskii explains:


"The base pairs in it are arranged as in a crystal. This is, however, a linear, one -dimensional crystal, with each base pair flanked by only
two neighbors. The DNA crystal is aperiodic, since the sequence of base pairs is as irregular as the sequence of letters in a coherent
printed text Thus, it came as no surprise that the one-dimensional DNA crystal, a crystal of an entirely new type, had very much intrigued
physicists."33
The four DNA bases are hexagonal (like quartz crystals), but they each have a slightly different shape.34

As they stack up on top of each other, forming the rungs of the twisted ladder, they line up in the order dictated by the genetic text. Therefore,
the DNA double helix has a slightly irregular, or aperiodic, structure.

DNA is also a crystal, as molecular biologist Maxim Frank-Kamenetskii explains:


"The base pairs in it are arranged as in a crystal. This is, however, a linear, one -dimensional crystal, with each base pair flanked by only
two neighbors. The DNA crystal is aperiodic, since the sequence of base pairs is as irregular as the sequence of letters in a coherent
printed text Thus, it came as no surprise that the one-dimensional DNA crystal, a crystal of an entirely new type, had very much intrigued
physicists."33
The four DNA bases are hexagonal (like quartz crystals), but they each have a slightly different shape.34

As they stack up on top of each other, forming the rungs of the twisted ladder, they line up in the order dictated by the genetic text. Therefore,
the DNA double helix has a slightly irregular, or aperiodic, structure.

However, this is not the case for the repeat sequences that make up a full third of the genome, such as ACACACACACACAC.

In these sequences, DNA becomes a regular arrangement of atoms, a periodic crystal - which could, by analogy with quartz, pick up as many
photons as it emits. The variation in the length of the repeat sequences (some of which contain up to 300 bases) would help pick up different
frequencies and could thereby constitute a possible and new function for a part of "junk" DNA.35

I suggest this because my hypothesis requires a receptor as much as an emitter. For the moment, the reception of biophotons has not been
studied.36
Even DNA's emission of photons remains mysterious, and no one has been able to establish its mechanism directly.

Naked DNA, extracted from the cell's nucleus, emits photons so weakly as to escape measurement.37

Despite these uncertainties, I wish to develop my hypothesis further by proposing the following idea: What if DNA, stimulated by nicotine or
dimethyltryptamine, activates not only its emission of photons (which inundate our consciousness in the form of hallucinations), but also its
capacity to pick up the photons emitted by the global network of DNA-based life?

This would mean that the biosphere itself, which can be considered "as a more or less fully interlinked unit," 38 is the source of the images.

Libros, pelculas y msica pgina 35


Admittedly, I was on the lookout for anything unusual, as my investigation had led me to consider that DNA and its cellular machinery truly
were an extremely sophisticated technology of cosmic origin. But as I pored over thousands of pages of biological texts, I discovered a world
of science fiction that seemed to confirm my hypothesis.

Proteins and enzymes were described as "miniature robots," ribosomes were "molecular computers," cells were "factories," DNA itself was a
"text," a "program," a "language," or "data." One only had to do a literal reading of contemporary biology to reach shattering conclusions; yet
most authors display a total lack of astonishment and seem to consider that life is merely "a normal physiochemical phenomenon." 5

One of the facts that troubled me most was the astronomical length of the DNA contained in a human body: 125 billion miles.

There, I thought, is the Ashanincas sky-rope: It is inside us and is certainly long enough to connect earth and heaven. What did biologists
Make of this cosmic number? Most of them did not even mention it, and those who did talked of a "useless but amusing fact."

I was also troubled by the certitude exhibited by most biologists in the face of the profoundly mysterious reality they were describing. After all,
the spectacular accomplishments of molecular biology during the second half of the twentieth century had led to more questions than answers
..
resembles an academic discipline (such as anthropology or molecular biology); with its practitioners, fundamental researchers, specialists,
and schools of thought it is a way of apprehending the world that evolves constantly.

One thing is certain:


Both indigenous and mestizo shamans consider people like the Shipibo-Conibo, the Tukano, the Kams, and the Huitoto as the
equivalents to universities such as Oxford, Cambridge, Harvard, and the Sorbonne; 7 they are the highest reference in matters of
knowledge.
In this sense, ayahuasca-based shamanism is an essentially indigenous phenomenon.

It belongs to the indigenous people of Western Amazonia, who hold the keys to a way of knowing that they have practiced without interruption
for at least five thousand years. In comparison, the universities of die Western world are less than nine hundred years old.

The shamanism of which the indigenous people of the Amazon are the guardians represents knowledge accumulated over thousands of years
in the most biologically diverse place on earth. Certainly, shamans say they acquire their knowledge directly from the spirits, but they grow up
in cultures where shamanic visions are stored in myths.

In this way mythology informs shamanism:


The invisible, life-creating maninkari spirits are the ones whose feats Ashaninca mythology relates, and it is also the maninkari who talk
to Ashaninca shamans in their visions and tell them how to heal.
An indigenous culture with sufficient territory, and bilingual and intercultural education, is in a better position to maintain and cultivate its
mythology and shamanism.

Conversely, the confiscation of their lands and imposition of foreign education, which turns their young people into amnesiacs, threatens the
survival not only of these people, but of an entire way of knowing. It is as if one were burning down the oldest universities in the world and their
libraries, one after another - thereby sacrificing the knowledge of the worlds future generations.

..

Recorte de pantalla realizado: 23/08/2017, 12:31 p.m.

Deca mi abuela que cuando una mujer se sintiera triste lo mejor que poda hacer era trenzarse el cabello, de esta manera el dolor
quedara atrapado entre los cabellos y no podra llegar hasta el resto del cuerpo; haba que tener cuidado de que la tristeza no se
metiera en los ojos pues los hara llover, tampoco era bueno dejarla entrar en nuestros labios pues los obligara a decir cosas que no
eran ciertas.
Que no se meta entre tus manos- me deca- porque puedes tostar de ms el caf o dejar cruda la masa.
Y es que a la tristeza le gusta el sabor amargo. Cuando te sientas triste nia, trnzate el cabello; atrapa el dolor en la madeja y djalo
escapar cuando el viento del norte pegue con fuerza.
Nuestro cabello es una red capaz de atraparlo todo, es fuerte como las races del ahuehuete y suave como la espuma del atole.
Que no te agarre desprevenida la melancola mi nia, les deca a todas las mijeres, aun si tienes el corazn roto o los huesos fros
por alguna ausencia.
No la dejes meterse en ti con tu cabello suelto, porque fluir en cascada por los canales que la luna ha trazado entre tu cuerpo.
Trenza tu tristeza, deca, siempre trenza tu tristeza
Y maana que despiertes con el canto del gorrin la encontrars plida y desvanecida entre el telar de tu cabello. "
( Texto Paola Klug, La PInche Canela http://paolak.wordpress.com/2014/03/04/trenzare-mi-tristeza/ ) Fotografa de RAFAELLE
MONTEPAONE
https://www.facebook.com/raffaelemontepaonefotografo

Pegado de <https://www.facebook.com/>

Libros, pelculas y msica pgina 36


Jonas passos nos publica su ltima diapositiva con su texto de cobertura -
CDIGO DE SUTTON HALL - PARTE 3
Orin
El lenguaje de los smbolos admite la interpretacin mltiple del mismo objeto en contextos paralelos que, con el fin de trabajar, deben
encajar en un modelo global resultante. Esto es y siempre ha sido el caso con los smbolos del crculo de los cultivos.
Ahora, que la constelacin de Orin en el cc de Sutton Hall 2017. Da 17, arcano 17, las siete estrellas...
Orin es la constelacin tutelar de Osiris, y est relacionada con la resurreccin de los dioses en la mitologa. Los dioses que resucitado, se
hicieron estrellas, que en prcticamente todas las culturas. As que las pirmides / templos y las estrellas estaban conectadas en la antigedad.

Orin tiene 7 estrellas principales. Mire la seccin nmero 7 y vea la similitud con el diseo de la constelacin de Orin.
Analiza los tres sectores en la misma fila, los sectores 7, 8, 9: Orin, y sus tres estrellas de cinturn, y un conducto de ventilacin o galera. Pero esta es la primera referencia.
Mira las secciones 18, 16, 8, 5, y mira cmo que la mitad superior de la constelacin de Orin.
Los sectores 18 y 16, estrellas betelgeuse y bellatrix.
Sector 8, las tres estrellas del cinturn, alnilak, alnilam, mintaka.
SECTOR 5, justo debajo del cinturn, la nebulosa de Orin.
Aadir estos compartimentos de Orin: 18 + 16 + 8 = 42.
Aadir el smbolo para el sector 4, junto a la marcada nebulosa de Orin, que se parece a la letra m. nete a m-42: aqu est el ttulo astronmico para la nebulosa de Orin: M42.
As que estos 3 sectores en la misma lnea, 7, 8, 9, dan las coordenadas de Orin. Adems, hay algunos smbolos indgenas quese asemejan bastante a la representacin de Orin
como dos pirmides invertida que tocan por el pice. De hecho, el sello maya 18 (Etznab = cuchillo) muestra dos pirmides enel mismo arreglo. Y EL SECTOR 9 representara una
galera o conducto de ventilacin: uno de los conductos de ventilacin de la gran pirmide apunta exactamente al cinturn deOrin (SECTOR 8 del crculo de cultivo).
Mira de cerca el diseo de las 3 estrellas en el sector 8., adems de lucir como el cinturn de Orin (y la famosa conexin piramidal), nos llevan a otra imagen misteriosa que hace
dcadas google sky bloque con un rectngulo negro, Exactamente en la regin de M42! Nibiru, la gente estaba hablando! Sea loque sea, parece que este objeto se ha movido
desde entonces en el cielo, y en 2012, fue en la constelacin de cncer - al menos segn el cc italiano de Turn / Italia el mismo ao, 2012.
Hoy en da, el misterioso "objeto" puede estar en la regin del Len, o incluso en la constelacin Virgo: lo que explica losnmeros mayas 2 y 10 (suma 12) a los pies de Orin en
esta representacin cc: Revelacin 12.
Despus de todo, adems de mirar como una llave, una torre de transmisin o una trompeta, este crculo de cultivo tambin parece un cometa o un objeto csmico en
movimiento, lo que me lleva a creer que, desde el principio, los crculos de los cultivos estn monitoreando la estrella gemela de El Sol, y que estaba a punto de aparecer en el
cielo, visible a simple vista.
El Cc Sutton Hall 2017 entonces significa que algo se ha movido de Orin a la regin junto al eclipse solar del 21 de agostode 2017

Pegado de <https://www.facebook.com/246667595346687/photos/a.246675158679264.78487.246667595346687/1838657292814368/?type=3&theater>

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Esta representacin, arriba, es el Papiro de TUL, que describe intensa actividad UFO sobre los Cielos de Egipto, atribudos a
Amon-Ra, el Seor de los Dos Egiptos. En la traduccin del Texto, segn Edward Frederik Leonard: "En el ao 22 del tercer mes
De iNvierno, Sexta hora del da, entre los Escribas de la Casa de la Vida, se encontr un extrao Disco de Fuego" Vena del Cielo, no
Tena cabeza; el aliento de su boca, emita un mal olor Su cuerpo tena una varilla de longitud; una varilla de ancho [Se presentaron
A su majestad y luego se hicieron cada vez ms numerosos en el Cielo, brillando ms que el mismo Sol] Y se extendan hasta los
Lmites de los cuatro soportes del Cielo." "Peces y otros voltiles, llovieron desde el Cielo."

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Decid, cal es mi crimen? lo sospechis siquiera?


Y me acusis, sabiendo que nunca delinqu!
Quemadme, que maana, donde encendis la hoguera,
Levantar la historia una estatua para m.
Yo s que me condena vuestra demencia suma,
Por qu?Porque las luces busqu de la verdad,
No en vuestra falsa ciencia que el pensamiento abruma
Con dogmas y con mitos robados a otra edad,
Sino en el libro eterno del Universo mundo,
que encierra entre sus folios de inmensa duracin;
los grmenes benditos de un porvenir fecundo,
basado en la justicia, fundado en la razn.
Y bien, sabis que el hombre, si busca en su conciencia,
la causa de las causas, el ltimo por qu
ha de trocar muy pronto, la Biblia por la ciencia,
los templos por la escuela, la razn por la f.
Yo s que esto os asusta, como os asusta todo
todo lo grande , y quisierais poderme desmentir.
Ms an, vuestras conciencias, hundidas en el lodo
de un servilismo que hace de lstima gemir
An all, en el fondo, bien saben que la idea,
es intangible, eterna,divina, inmaterial
Que no es ella el Dios y la religin vuestra
Sino la que forma con sus cambios, la historia universal.
Que es ella la que saca la vida del osario
la que convierte al hombre, de polvo, en creador,
la que escribi con sangre la escena del calvario,
despus de haber escrito con luz, la de Tabor.
Mas sois siempre los mismos, los viejos fariseos,
Los que oran y se postran donde los puedan ver,
fingiendo f, sois falsos llamando a Dios, ateos
chacales que un cadver buscis para roer!
Cal es vuestra doctrina? Tejido de patraas,
vuestra ortodoxia, embuste;vuestro patriarca, un rey;
leyenda vuestra historia, fantstica y extraa.
Vuestra razn la fuerza; y el oro vuestra ley.
Tenis todos los vicios que antao los gentiles
Tenis la bacanales, su prfida maldad;
como ellos sois farsantes, hipcritas y viles
Queris, como quisieron, matar a la verdad;
MasVano vuestro empeo!Si en esto vence alguno;
soy yo porque la historia dir en lo porvenir;
Respeto a los que mueren como muriera Bruno
Y en cambio vuestros nombresQuin los podr decir?

Libros, pelculas y msica pgina 49


Ah!Prefiero mil veces mi muerte a vuestra suerte;
Morir como yo muerono es una muerte no!
Morir as es la vida; vuestro vivir, la muerte
Por eso habr quien triunfe, y no es Roma Soy Yo!
Decid a vuestro Papa, vuestro seor y dueo,
Decidle que a la muerte me entrego como un sueo,
porque es la muerte un sueo, que nos conduce a Dios
Ms no a ese Dios siniestro, con vicios y pasiones
que al hombre da la vida y al par su maldicin,
Sino a ese Dios-Idea, que en mil evoluciones
da a la materia forma, y vida a la creacin.
No al Dios de las batallas, s al Dios del pensamiento,
al Dios de la conciencia, al Dios que vive en m,
Al Dios que anima el fuego, la luz, la tierra, el viento,
Al Dios de las bondades, no al Dios de ira sin fin.
Decidle que diez aos, con fiebre, con delirio,
Con hambre, no pudieron mi voluntad quebrar,
Que niegue Pedro al Maestro Jess, que a m ante el martirio,
de la verdad que sepa , no me haris apostatar.
Mas basta!Yo os aguardo! Dad fin a vuestra obra,
Cobardes! Qu os detiene?Temis al porvenir?
Ah!TemblisEs porque os falta la f que a m me sobra
MiradmeYo no tiembloY soy quien va a morir!

Pegado de <https://contradiccions.wordpress.com/2010/01/18/poema-de-giordano-bruno-a-sus-verdugos/>
.oooo
El "Himno a Sophia" de la Sabidura no bblica de Salomn ( 7,22-25) muestra a Sabidura en su sublime aspecto cosmolgico como espritu planetario que mora e instructor divino para la
humanidad:

Sabidura, la modeladora de todas las cosas, me ense,


Porque hay en ella un poder que es inteligente y sagrado,
nico, mltiple, sublime,
mvil, claro, definido,
Distinto, ms all del dao, amando el bien, fuerte,
sin obstculos, benfica, generosa,
firme, segura, libre de cuidados,
afectando a todos y observando todo,
E interpenetrando a todos los seres
que son inteligentes, puros y tan sutiles como Ella.

Porque Sabidura es ms mvil que cualquier movimiento,


y ella impregna y penetra todo,
porque ella es el aliento encarnado del poder divino.

Pegado de <https://www.bibliotecapleyades.net/mistic/mistic_37.htm>

El himno salomnico a Sophia anticipa el poco conocido relato gnstico de la diosa cada.

Este mito fue la pieza central de la tradicin de los misterios paganos en los que el gnostikoi,
"aquellos que saben las cosas divinas, como las saben los dioses", fueron los fundadores y directores.

Hace ms de un siglo, G.R.S. Mead observ que,


"Las Formas gnsticas han sido encontradas de preservar elementos de las tradiciones de misterios de la antigedad en mayor p lenitud de lo que las
encontramos en otros lugares."

Sin embargo, esta opinin ha sido ignorada por los estudiosos que encuentran en el gnosticismo slo los elementos abandonados de los primeros puntos de vista cristianos.

En consecuencia, ha habido poco o ningn inters en la recuperacin del mito completo de Sophia que form la narracin sagrad a de los misterios paganos.

Este no es un problema acadmico, sino una crisis de la imaginacin humana - una crisis se indica claramente en el propio mito, como veremos. Para los maestros gnsticos de los Misterios,
una teora sagrada de la tierra requera el poder de la imaginacin, o bien, se podra decir, la imaginacin aplicada, para q ue la humanidad pudiera participar activamente en la historia de la vida
de la diosa cada.

Incluso los escasos elementos en los escritos sapienciales trazan el camino hacia esta visin sagrada, pero la historia gnstica de Sophia alcanza la expresin en toda regla de un mito planetario
interactivo.

En Donde Termina el Pramo, Theodore Roszak observ que la historia de redencin judeo -cristiana, al presentar una trama lineal centrada en el hombre supervisado por una deidad de fuera
del planeta, ha estropeado los mitopoticos poderes innatos de la especie humana:
Cristo pertenece a la historia; sus rivales eran meros mitos. Claramente, se produjo con la llegada del cristianismo un profundo cambio de conciencia que da severamente los poderes
Mitopoticos - mucho ms de lo que era el caso incluso en el judasmo.
La historia de la escritura bblica antes de la era comn, y la posterior guerra contra la hereja gnstica librada por los P adres de la Iglesia, muestran el inmenso esfuerzo que tom negar el
origen sagrado de la tierra, relatado en el mito de Sophia, la diosa cada.

El hecho de la sacralidad de la tierra depende de la facultad de participar ello, la capacidad cognitiva de conocer a Gaia co n introspeccin y empata.

El mito mismo afirma que la Divina Sofa dio a la humanidad el don de la imaginacin, la 'epnoia luminosa', para que los seres humanos pudieran participar en su hist oria a travs de un
pensamiento creativo o imaginal:
"La epnoia luminosa fue dada a la humanidad, porque ste es el nico poder que iba a despertar su pensamiento".
NHLE 117,21. De aqu en adelante citado por nmero de pgina y la pgina de cdice, indicada en negrita en el NHLE).

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Segn los gnsticos, la redencin de Sophia depende de la empata de la humanidad con su historia, el mito nico que describe la diosa que exista "antes de que la tierra fuera."

En los Misterios, Sophia era el nombre de lo que hoy llamamos Gaia, pero antes de Gaia se convirti en el sensual, tierra hab itable.

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