INNER CIVILIZATION AND NON STATE WARRIORS

Introduction

The planet political government with dominance with a unique Ethno Episteme (1), it was and has been the highest aspiration of the successive empires and ethnic groups that have restrained the diversity of the World (2). War of the Worlds and its civilizations (*) has been a constant in universal history of empires, States, bands and hordes of all ages, and now it continues to run as a western global movement against collateral worlds and civilizations, some of which co-exist as semi-nomadic warriors and in shamanic war with western cosmovision . The latter is a cross-cultural synthesis whose agencies are Major Transnational Corporations and State from all continents that drive westernization

This movement of expansion of a particular world view is the draft of a Western imperial Neo Planetary Capitalist Civilization, which is progressive imposition, constituted the metaphysical and political foundation that trace back to historical Urstad, the original or primitive state of Ur, Mesopotamia (ca. 3000-4000 before our Era).

Framing up under the Contemporary Democracy and multiple-political transformations as ontological ethno historical regimen, social statist European –North American machines drove / drive the development of capitalism, and with its techno-economic achievements strengthened / reinforced their desire to standing on the stage.

With the traps of a scientific Ethno Episteme whose principles are Hellenic west oriented (episteme whose Non corporal transformation (*) rendered it as civilization par excellence) and the democratic capitalist state, its global domain is dressed in clothing from the idea of progress (*) and planetary welfare. Ideas, which are not consistent with the reality of the people who are subject to strategic imperial stage machinery.

Hidden behind the ghost of the Urstad whose last Ptolemaic sphere or cosmogonic Primun Mobile revolves forever on their subordinate spheres, State planetary spheres appear subjected to capture devices, the money-capital, the Hegelian Absolute Spirit made flesh(3)
Like these forces of global hegemonic power, the rulers Empires of the ancient Mediterranean, the Greeks of Archaic, Classical and post-Macedonian Ages (4), Carthaginians (5) and Romans, after the Republic (6) fought for the epistemic and geopolitical dominance, which for the Greco-Roman civilizations, it means the expansion of a ethno Episteme and a system of government: The Greek ethno philosophy (7) and enslave Aristocratic Direct Democracy. Likewise made with its own cosmos visions the pre-Hispanic Americans Empires with despotic Community governments and East despotic Empires (

These empires have constituted bio political matrixes Deleuzian historical Agencies working devices (8) which , in its transformation process have become to Western culture in monarchical regimes, ancient and modern; democratic- slave Greco-Roman classics regimes, of Masters-servants or feudal regimes, Democrat post-feudal (s.XVII-XIX) and contemporary democratic metropolitan and subordinate worlds (Representative Democracy, Parliamentarian Democracy, Social Democrats, Presidentialist Democracy, etc.),fascist regimes. And in another direction while retaining the core of the State Oriental despotism which is common to all states, the Socialists and Communists of the twentieth and twentieth one century.

The presence of the state then becomes the core or essential part that crosses the apparent diversity of civilizations whose matrix is the original State or Urstatt. This monstrosity that runs the empires was born from a despotic snake egg, in successive historical scaly mutations gave way late, across multiple changes of modes of production transformations and governments, to an economic- ontological alienation of Capitalistic Socius . The social mega machine thus established conveys within their original state egg, Mesopotamian Ur of merchants, and the subsequent legions of Phoenicians and Carthaginians, after having out-territorialized them.

Democracy, the current regime of Merchandising Company, seeks to impose itself as the hub of civilization by universally dominating humanity through the money commodity and gain rate, making the planet a big mall ruled by cyborgs Zombies (CZ) .
But, what does this ancient heritage meant, which was consolidated into the Hellenic and Greek cultures, and spread throughout the Western world its mark, in a world whose perception of the world was dominated by original Urstatt ?

Prior to the "fall" in the post- Greek classical civilization Matrix, was in a West European and Mediterranean a Etno epistemic originating logos (9) who was mythic and shamanic during the Paleolithic early age, middle age and late European and wholly at the planet. We know that the shamans of ethno history humanity have millions of years since the appearance of the first Pithecanthropus (...) until the late Paleolithic periods in the various continents.

For Europe, this logo is shown in the ceremonial rock art in Western Europe, the megaliths of Stonehenge, the Scandinavian epics, the Minoan civilization, and so on. (Ca. 32.000 -1500 a, after our age.) (10). Logos that was previous to the arrival of Western ethno scientific thought, of the Greeks from abroad, introduced by the first pre-Socratic’s or "Physicalists" ,philosophers by Ionia, Miletus, Sicily and southern Italy, the sixth century before Christ Christian (MI Finley, 1987) (11)

Seek explanation of he transit from Interior Civilization (*) , prehistoric Aboriginal Greek Civilization, antithesis of the the In Fronront of the Eyes Civilization (*) , the classic old European Cultures led by Greece and Rome, and thence the historical transformations that made the leap to the Greco-Latin Renaissance in Europe, the Enlightenment, and then democratic capitalist paradigms of France, Britain and the U.S., and in general to the the contemporary global biopolitical control dominated by Western democracies, means looking at its antiquity, the ancient Greek cultures mixed with writing and oral archaic, rendering back to the original Urstatt, to foresee the epistemic break that occurred as a result of the Neolithic, grazing and agriculture (Scenario Zerzan, 2008) which means the occurrence of twist to western civilization.

For this purpose we have an extensive bibliography and archaeological evidence of ancient Greek, which does not go beyond its possibilities and difficulties, historical, methodological, technological and hermeneutics of interpretation, and being related to extinct civilizations, constitute an important ethno historical source for foresee a Gestalt of its World (*)

Likewise, there are several collections of free research writings of writers poets, artists, shamans, researchers and independent organizations, real Deleuzian abstract machines, which built and have built unusual individual worlds on ethno scientific Western tradition, whose look and experience constitute a important source of information and suggestions for this present project.

Add to this that within the same sphere of influence Western civilization, in other parameters that do not exclude historical comparisons, not only structural but epistemic background, we have the existence of contemporary interiors mixed Civilizations in writing and orally at the North and South America, whose survival has gone millennial disdained for many inhabitants of the capitalist world.

But they still live on reservations with a permanent state, and as many Sibs groups quasi-sedentary and nomadic, interconnected by water systems, across jungle and shamanism, in large regions of the Amazon basin, with a few hundred languages, many of which are about to disappear with their habitat and their speakers, under pressure from the West and its World Trade gadgets; sibs and Amazonian cultures that they have faced successive millenarian empires from the ancient and latest American aborigines, to recent a European empires and the U.S., Asia and its pro-Western governments.

References and Notes

1.Ethno Episteme:Greek episteme "knowledge" epistasthai know. Worldview of an ethnic grou in its myth of origin, and which is the pivot of their world. The concept of episteme in the Greeks and their heirs has been transformed with Michel Foucault who "used the term arxists, making a distinction with arxists, taking it from an essay by Miya Osaki, in his work The Order of Things to the historical mean to priori grounds that knowledge and its discourses and thus represents the possibility of their condition within a particular epoch.” (See: Annex 5).
The ethno Epistemes serves as a basis for the philosophy of ethnic or ethno philosophy (*). A reflection on the nature and validity of the ethnic world is from Etnoepistemes. As It is a western discipline under construction, the Ethno Epistemology (*). It is customary to distinguish between Western ethno philosophy etnoepistemologias and non-Western and its correlates. Is the distinction between representation colorful Ethics and Emic world Marvin Harris and Kenneth Pike. The first, ethics, are the philosopher's Western ethnocentric view expressed in the discourse of reason and his books (Book). Second, Emic, the indigenous world and its reality haptica

(*) Narrative whose is expressed orally. View Annex 5.
(*) Ethno Epistemology: Greek ethnos (ethnic) and episteme "knowledge"
(*) Ethno philosophy: The ethno philosophy as a discipline or folk-Western philosophy has nothing to do with ethno philosophy American Indian and non-Western ethnic groups over land. They philosophize in oral tradition in the context of its cultural immanence, by methods other than those of Western etnoepisteme. This is also valid arxists the emic-etic. For Africa and the Yoruba said Appiah, K. Anthony (1998): "Philosophical work on ethics is more developed than in aesthetics and some of the most interesting recent work in African Yoruba aesthetics also focuses on concepts which have been explored in some detail by Western philosophers. The discussion of the status of such work has proceeded largely under the rubric of the debate about ethno philosophy a term intended to cover philosophical work that aims to explore folk philosophies in a systematic manner. Finally, there has also been an important philosophical debate about the character of traditional religious thought in Africa. Appiah, K. Anthony (1998). African Philosophy. In E. Craig (Ed.), Routledge Encyclopedia of Philosophy. London: Rutledge. Retrieved September 14, 2007. Fhttp: / / www.rep.routledge.com/article/Z018 see. Annex No 6.

2. World. Castilian (Del lat. Mundus, and this layer of gr. Κόσμος). Cosmos. English: World (Old English woruld "human existence, age, Earth" For Martin Heidegger, "World," "worldliness" and "being in the world" are concepts existenciarios ontological category of Ontology phenomenon in the sense of Edmund Husserl. As such it differs from the concept of world bodies such as the reality before the eyes (Nature, Environment).

3.This appears to be the West's claim as stated in its most prominent spokesmen of the European world coaligado - American West. But look to Hegel:

"The concept of the spirit has its reality in the spirit. If this is in reality identity completed
with that concept as the knowledge of the absolute idea, then the necessary aspect is that the intelligence implicitly free liberates itself for its concept, in order for it to be worthy of it to shape. The subjective and the objective spirit can therefore be seen as the path on which side of this reality or existence itself forms (§ 304).
Conversely, this path also has the significance that the subjective spirit is seen as the first entity which exists in its immediacy with the concept, grasps its essence and forms itself from there, and thereby reaches its free identity with the concept, its absolute reality”. §

553."The revelation of the absolute, whose life is presented in a cycle of concrete shapes of representation, follows from its separation into independent parts with a temporal sequence and external, and in this last result it Gathers itself as the true and the real in the Generally, simple and eternal spirit. In this form of truth, truth is the object of philosophy. "

§ 571
Georg Wilhelm Friedrich Hegel. Section three is Absolute Spirit of The Philosophy of Spirit, Part III of the Encyclopaedia of the Philosophical Sciences, and this text comes from the early 1817 version, translated by Steven A. Taubeneck, published by Continuum 1990.Hegel-by-HyperText Home Page@arxists.org

"Napoleon, in a conversation which he had eleven with Goethe on the nature of Tragedy, expressed the opinion that its modern phase differed from the ancient, through our no longer recognizing a Destiny to which men are absolutely subject, and that the place occupies Policy Fate of the ancient [The policy is the fatalité]. I thought this must therefore be used as the modern form in Tragedy of Destiny - the irresistible power of circumstances to which must bend individuality. Such a power is the Roman World, chosen for the the very purpose of casting moral units into bonds, as also of collecting all Deities and all Spirits into the Pantheon of Universal dominion, in order to make them out of an abstract universality of power. "
Georg Wilhelm Friedrich Hegel. The Philosophy of History. With Preface by Charles Hegel and the Translator, J. Sibree, M.A. Batoche Books. Kitchener 2001.52 Eby Street South, Kitchener, Ontario, N2G 3L1Canada. Part III: The Roman World.pp 296-297. E-mail: batoche@gto.net

4. For Greece, the period between the Archaic Age: 776 BC-508 BC, MIFinley (21) until he becomes Roman province in 146 BC See Appendix No 1

5. For Carthage S. VI a. n. e. Third Punic War, 149-146 a. n. e. See Appendix No. 2

6. To Rome: 27 BC until the dissolution of the Western Roman Empire (476 AD See link No. 3

7. Hegel said: "Among the Greeks we feel ourselves at home immediately, for we are in the region of Spirit, and though the origin of the nation, as also Philological its peculiarities, may be traced even farther, to India - the proper Emergence, The True Spirit of Palingenesis must be looked for in Greece first. At an earlier stage I, the Greek world compared with the period of adolescence, not, indeed, in that sense, that youth bears within it a serious, anticipative destiny, and consequently by the very conditions of its culture urges further towards an aim - thus presenting aninherently incomplete and immature form, and then being most defective when it would deem itself perfect - but in that sense, that youth does not yet present the activity of work, does not yet exert itself for definitive intelligent aim - but rather to concrete exhibits freshness of the soul's life. It appears in the sensuous, the current world, as Spiritualized Incarnate Sense and Spirit - in a Unity which owed its origin to Spirit. Presents Greece look to us Youthful, the cheerful aspect of freshness, vitality of Spiritual. It is here that first advancing Spirit makes itself the content of its volition and its knowledge, but in such a way that State, Family, Law, Religion, are at the same time objects aimed by at individuality, while the latter is individuality only in virtue of those aims. The [full-grown] man, on the other hand, devotees his life work to aim for an objective, which he pursues consistently, even at the cost of his individuality. "
Georg Wilhelm Friedrich Hegel. Philosophy of History. With Preface by Charles Hegel and the Translator, J. Sibree, M.A. Batoche Books. Kitchener 2001.52 Eby Street South, Kitchener, Ontario, N2G 3L1Canada. Part III: The Roman World. Part II: The Greek World. P.243. E-mail: batoche@gto.net

8. Agencies: From agency. (Del lat. Agentia of agens,-entis, which does).
English translation of one of the adefinitĭo (*) Deleuzian Article: Conclusion: Maquinas abstract and concrete rules "of the book" A Thousand Plateaus "(*). Based on the Strata

(*) and thickening phenomena in the body of the Earth, At the same time molecular and molars, which are accumulations, deposits, and foldings, Delleuze identified three main layers: physical - chemical, organic and anthropomorphic (or "alloplastic). He said then the agencies:

"The agencies are already something different than the (*). But are the strata, but acting in areas of decoding the media: first extracted from the territory. Any arrangement is primarily territorial. The first rule of specific agencies is discovering territoriality covering because there is always in your trash in your bank, the characters in Beckett made a territory. Discover you territorial agencies of someone, man or animal, "My home . The territory is made of by decoded fragments of all kinds from the media, but from then acquire a value of "property" to the rhythms take on a new meaning (ritornelos). The territory creates Agents . The territory rather than the body and the environment, and the relationship between the two, so the arrangement also goes beyond mere "behavior" (hence the importance of the distinction between animals on land and half-animal ... "

"... But if the arrangement is not reduced to levels that it is the expression becomes a semiotic system, a system of signs, and content, a pragmatic actions and passions. The double-face articulation hand gesture -word, and the assumption reciprocal between the two. This is therefore the first division of the entire arrangement: first, machinic arrangement, and secondly, at a time and inseparable, of enunciation ... In each case must be and find one another: What is said and done? And between the two, between content and expression, establishing a new relationship not yet appeared in the strata: the expressions or statements expressed as such transformations incorporeal (properties) are attributed to the body and content. "

(*) Gilles Deleuze, Felix Guattari. Thousand Plateaus (et capitalisme Schizophrénie). Thousand Plateaus. Translation: Jose Vasquez-Perez and Umbelina Larraceleta.Pre Texts Luis Santángel, 1046005 Valencia 2000.pp.513-514. Conclusion: Maquinas abstract and concrete rules "

9. Logos: Heidegger, Martin, 1889-1997. (Sein und Zeit.English). Time.English.Translated Being and by Joan Stambaugh.State University of New York Press.pp.28-29.pdf.document: Introduction. Exposition of question of the Meaning of Being.
II. The Double Tsakos in Working Out the Question of Being: The Method and its Outline of Investigation. B.Th Concept of Logos. P.28
Marian: This is an excerpt from my book on American ethnophilosophy Amazoniaca, which until now has 140 pages of the 300 planned, and is intended to be an introduction to an extensive global research project, to which I invite you to participate. If you want, we could see us with more time and take the CD to show the rest. Hernan

10. See Appendix No 4

11. Moses I. Finley. Early Greece: The Bronze and Archaic Ages.1970 and 1981, Cambridge. Spanish translation of Teresa sempere.La Early Greece: Bronze Age and Archean era. Editorial. Crítica. Grupo Editorial arxists.Barcelona, Spain, 1987. P.156-157

From John Duns Scotus to Martin Heidegger: Philosophy of the life and the Sciences of the Spirit

The following one is a communication sent by his author to professor Carlos Molina of the University San Buenaventura of Cali Colombia, referred to an evaluation made of a Master thesis in Education and Human Development to this University.

Carlos: The central point of the evaluation of the text for the Master in education and Human development of the University San Buenaventura was located in the coherence between epistemic theoretical framework and the conceptual framework and starting from here its resonance in the methodological election and the derived techniques. It is in these relationships among systemic elements of the entirety monograph where it's found the weaknesses in the pre graduate and , post graduate Studies,Ph.D Degrees and post Ph.D. Degrades. It is a fundamental problem in where a theoretical-epistemological election takes as absolute without benefit of inventory. this constitutes the imperialism of the scientific paradigm of the so called Western Sciences of the nature. Something that brings paradoxical confusions since the academics mixes methods without paying attention to their relevancy with their epistemological theorical election. It is accepted as something been worth of his that the Scientific Method applied to the Human and social Sciences is the skimmer to measure the hypothesis advantages that deny its validity-of itself . In the framework of the Western thought on these last sciences we find a fundamental rupture in Martins Heidegge'sr theses(1889-1976) of a explicit way in Being and Time last paragraph: “The distintion between the being of existin Dasein and the beings of beings unlike Dasein ( for example reality) may seem to be illuminating,but it is only the point of departure for the ontological problematic; it is nothing with which philosopy can rest and be satisfied. We had long Know that ancient ontology deals with “reified concepts” and the danger exist of “reifying consciousness”(Heidegger, p.397, paragraph 83). This Dilthey Wilhelm already knew it (1833-1911) founder of the lebensphilosophie of the Sciences of the Spirit and the Master of all, Friedrich Ernst Daniel Schleiermacher (1768--1834), this one influenced by Johann Gottlieb Fichte (1762-1814) and Friedich wilhelm Josep Von Schelling (1775-1854). But the things go a lot backward: we can surmount them to the controversy among the Franciscan John Duns Scotus (1265/66-1308) and the Thomism Schools: " Their system is characterized by the constant resource to the so called distinction escotista or formal, that is considered, for a part,not absolutely real , since it is not given among a thing and other, but neither absolutely logical or virtual, because it really exists in the same individual among diverse thought objects or ' formalities', previously to the activity of the spirit (Distinctio formales actualesformer ex natura rei); for example, the distinction between the essence and the existence,ebetweent animality and the man's rationality, between its individuation principle and its matter and form and among the divine attributes of God are all formal distinctions (Hart Talks TO, p.123)."

Here it is open the road for the methodical distinction of the absolute use of the physicalism and the logical inductive method of the Natural sciences and the resource to the Hermeneutics of the logical Multiplicities of the Sciences of the spirit, the human and social Sciences and the Ethnosciences. This flag was picked up by Gregory Batenson (Grantchester, United Kingdom, May 9 1904 - San Francisco, United States, July 4 1980) in Steps to an Ecology of Mind (1972) who says in “Pathologies of the Epistemologies”: "Now we put to the the even of the kant idea the intuition of Karl Jung in those ' Seven sermons of the dead', a stranger document where it sustains that there are two explanation worlds or two ways of understanding, the Pleroma and the Creatura. In the Pleroma forces and impacts only exist. In the Creatura the difference exists. In other words, the Pleroma is the world of those so called, exact sciences, as long as the creatura is the world of the communication and the organization" (Batenson, p.514).

What continues is the logical analysis of the demonstration for mathematical Induction or recursion of Friedrich Ludwig Gottlob Frege (1848-1925) that is fundamental for the definition of the Cardinal numbers, and starting from there the derivation of the Arithmetic starting from the logic. A monumental effort of the human mind that put in evidence in the second volume of their work, the Grundgesetze der arithmetik (1903), the presence of an inconsistency in their system, noticed by Bertrand A.W. Russel (1872-1970) well-known as the Paradox of Russel (Church, Alonzo, p.153).

The demonstration for recursion, called demonstration for mathematical induction or for complete induction it is the logical-deductive support of of the indution,
method applied in to the Statistic. The Induction: “it puts in the field of the attention certain number of observed particular facts, as foundation of a general statement. ‘The perfect’ induction ' is a statement with respect to all the entities of a collection, based on the analysis of all and each one. I also call you complete induction. The conclusion simply summarizes the observed facts, without going beyond them. But averagely ' Inductión' is used to mean an inference ampliativa, like one says to distinguish it of the explanatory one: this is inference class that it tries to reach a conclusion regarding all the members of a class leaving of the observation of alone some of them. The inductive conclusions in this alone sense are probable, in more or smaller degree, according to the cautions taken when selecting the evidences that it bases them" (Ducasse C.J., p.190).

To use the resource of the Analysis of Content with the use of the induction as method for the validation of the conceptual matrix and to prove this way the justice of the trials on the characterization of the speech of the Colonialness and the postcolonialness is an epistemic absurd , not alone for the treatment given to the results that don't use the statistical inference but for the essentialnesss of the statistical analysis that only it gives to it but evidence or confirmations of presuppositions still without checking: that is to say, a tautological result. The Context of Discovery is not given for the logical impossibility of using conceptual tool used by the Natural Sciences, those that don't give account of their object that are not things but linguistic expressions of the conscience. At utmost if one keeps in mind that the distinction between Development and develomentalism and Human development, is not made in the context of the world capitalism and its regime democracy, another thing it is the analysis of authors like Amartya Sen (November 3 1933 in Shantiniketan, India) and others. Take into account that the Human development is measured by the Index of Human Development whose variables are measured statistically and pondered. Any approach to a notion on the outside of the paradigm of Capitalistic abstract machines (deleuze-1925 - 1995) have to introduce a change of that paradigm, that first is based in theoretical considerations as those that we are presenting in a summary way. Of course, a thesis of Masterliness at least should set the limits of their project, the voids and conceptual lacks and the horizon to look for to carry out the enterprise, before proposing their results as conclusive without inventory benefit. The one that should be made from the epistemic foundation, what it gives the Master character to their zeal. Hernán

Bibliography

Heidegger Martin. Being and Time. A translation of Sein und Zeit. Translated by
Joan Stambaug.State University of New York Press,Albany,1996.
Hart Charles.Escotismo.En Diccionario de Filosofia Dagobert D. Runes.Editorial Grijalbo,S.A. Caracas, Venezuela,1994.
Batenson,Gregory.Pasos hacia una Ecologia de la Mente.Editorial Lolhle-Lumen,Argentina,1998
Church, Alonzo.Friedrich Ludwig Gottlob frege. In Diccionario de Filosofia Dagobert D.Runes.Editorial Grijalbo,S.A. Caracas, Venezuela,1994.
Ducasse C.J.Inducción. In Dicionario de Filosofia Dagobert D. Runes.Editorial Grijalbo,S.A. Caracas, Venezuela,1994.

Apocalypse, cataclysm, upheaval, revolution, fundamentalism,
Casus Beli: State Propaganda and the Peace in the World.

The First step for the war is the political ignorance of the other one. And if the other one is humankind, the result is the genocide. Hurt Humanity's crimes,crímenes de lesa humanidad. The Western Democracy being representative ignores the will of the people and erects the political fiction of the representation as reification of a juridical abstraction. Nobody neither anything represents anything,as was stated by Kenneth Arros's Impossibility Theorem or Arros's Paradox regarding Democracy. Everything is presented and is in itself. This Rousseau already knew it and has manifested it in its philosophical texts. This was known by Heidegger and before him Husserl on his dissertations over Phänomenologie. That knows it the Yanomami of Venezuela as it was checked by French ethnologist Pierre Clastres in their studies on the societies without State. Even it was known of ethologists, philosophers, Historians and Ethnologists, in their writings on instincts and on hordes of nomadic hunters of the Archaic Societies. And knows it the utopians of all the tendencies from before the Illustration and later to it, like John Zerzan and its Movement Future Primitive http://www.primitivism.com/future-primitive.htm But the news seemingly never arrives to the bureaucrats of the capitalist administrations, socialists, Fascist and communist. From the propaganda of the States it is disclosed the population the Messiah's news, the Big Brother who is erected in the representative of the Civilization against the Barbarism. Something that comes from the classic Greco Roman times and even before with the Inca societies, Aztecs, Chibchas and ancient Asians, realizations and germs of the representative States of the World. States that developed the Writing and the Statistics that register the population's movements and their production for their administration, control and pillage on behalf of the progress of the State-Nations. Nations that became absolute in the bureaucracy of State -The absolute State of Hegel and the Transcendentalism of Kant- and declare themselves as the representatives of the Unit of the Nation. Disavowing
and displacing ethnic groups and peasants of their territories and their languages, and the social movements of their people.States erect themselves in the absolute matrix of the production, distribution, change and consumption of the tangible and intangible social goods; beyond them only barbarism exist, the Apocalypse, the chaos. When denying the underground reality of the social and Ethnic movements contrary to the State societies or even, to the germinal forms of new States altruists, Christian, Marxists, anarchists: Movements technocratic, lay, reformist and radicals.

Take you into account that the step of the societies without State to the state societies is taken historically in the battle field, because the expropriation of the free will happened amid the war. Starting from which the war became a bureaucratic machinery for the legal administration of death and confinement,imprisonment in hands of the Big Brother representative of people and administrator of the Panopticon under the form of the powers of the Sacred Trinity, Executive, legislative and judicial, whose machinery it is The Democracy Representative,parliamentarian, presidential and Social democratic in the Capitalist Societies; as well as in the forms of Communal government of the socialist states and contemporary communists, all of the World called by antonomasia The Civilization. The State that lives in permanent war against the society and that one declares to be defender of the Orwellian Peace: The Peace, Roman, Chibcha, Inca, North American of United States, English, French,German,Russian,China,Japanese,Colombian. Contradictio in abjecto.
Writings from the Post Humanity and for the construction of the Interior Civilization.
The society of the Warriors without State

THEODOR KOCH-GRÜNBERG INTERNATIONAL LECTURE:
COSMOLOGY AS ECOLOGICAL ANALYSIS: ARCHAIC ECOLOGY, NOMADIC THOUGHT AND PSYHCOTRÓPICS IN THE BASIN OF THE AMAZON RIVER







CONCEPTUAL FRAMEWORK
Complex Thought, Nomadic Thought,EthnoSciences,Neoepistemology, Archaic Ecology , Cross cultural Shamanism
AGENDA
Cultural Crossbreeding and Amazonian Shamanism
Ethno-development, environment and psychotropics
The epistemic relativism in the philosophy of the science
Shamanism and nomadic Thought in Gilles Deleuze and Felix Guattari thought: Steps
toward a global discourse I
Cybernetic pattern and the trans-disciplinary discourse in Gregory Batenson: Steps
toward a global Discourse II
Amazonian research and Political Anthropology by Pierre Clastres: Steps toward a
global Discourse III
Cosmology as Ecological analysis in the Basin of the Amazon basin: A bibliographical
revision
Ethnological and Ethno-psychiatric Studies on psychotropics of the Basin of the
Amazon River
Geopolitics of the Amazon in the perspective of nomadic Thought
Messianism and Psychotropics in the Amazon basin
Mystic movements and sanctuaries of popular religions on the Amazonian basin
psychotropic tourism on the Amazonian basin
Geopolitics and Environment
Ethics, ethics, Politics and Nomadic Thought
Psychotherapy cross cultural movements
Shamanism and Western Psychotherapy
The transnationals firms and the Environment in the Amazon
Complex Thought,Nomadic Thought and Post-modernism
Ethnic nomadic ethnic Groups in the Amazon basin
Ethnology, Cosmology and Nomadology
Amazonian Ethno-medicine and Ethno-development
Psycho-pharmacology and Amazonian Psychotropics
Bioethics, ethno-axiology and Universal ethics
Hybrid Cultures and Amazonian Geopolitics
Explorers of the Amazonian Basin
Precolumbian Shamanism and contemporary Art and in the Basin of the Amazon River

DIRECTED TO

Naturalistic, Conservationist, Ecologists, Psychiatrists, psychoanalysts, Philosophizers, Educators, Politicians, theorist of the Communication,researches of crossculturalism and ethnic Groups, Students and general public.

INFORMATION AND CONTACTS
hbuitrago@fundacioncinma.org
Cinma07@yahoo.com
buitrago.h@gmail.com
Web Pages : http://www.fundacioncinma.org
http://groups.yahoo.com/group/fundacioncinma
http://groups.yahoo.com/group/shamansgroup

TAROT WITHOUT VEIL. MEDIEVAL SYMBOLISM AND POPULAR PSYCHOLOGY

The XIII century that is probably the century of the emergence of the Tarot with the Italian carticellas - some sheets whose description reminds us the infantile chromos - it is also century of Dante Alighieri whose universe reflected in the Divine Comedy projects the medieval cosmovisión, a mixture of mathematical science, Christian doctrine and Tolomeus theory

Belongs This century to one period classified by the historians as the Late middle Age of Europe, the one that will open the way to the Renaissance - XV and XVI Centuries, points of crossroad that will prolong until the XVI century the " Pre-scientific ",vision of the world.

Indeed, the jump from the magic -religious mediaeval thought to the modern scientific conscience was gestated definitively and without solution of continuity in the XVII and XVIII centuries, was consolidated in the XIX century and its effluviums we even feel them in our contemporariness.

However, this change of mentality doesn't appear as lineal development in the western rationality, rather like ruptures in the Epistemes. The Epistemes constitutes etno-scientific discourse about the reality of the world that appears in the history like tremendous systems of interpretation of the universe and their phenomena, that is to say, as cosmos visions that obey the general parameters of the cultures that produce it.

This thesis of the cosmological ruptures that quarrels with the ideology of the Progress and therefore with the Ethnocentrism – the supposed existence of the cultures" more advanced than others" - was formulated for the French philosopher Michel Foucault in their book "The Words and the Things". Starting from here we can think the existence of cultural survivals alternate with the epistemological dominants models in a epoch; and better even, we have to the hand a conceptual mark to understand the internal logic of the methods and technical of interpretation used in the reading of the letters of Tarot.

Let us say in passing that the Tarot is an old tradition, a mixed bag,that sinks its roots in the Greco-Roman European antiquity and of the north of África - Egypt - and whose diffusion made the gypsy Zingaros of Central Europe.

We can affirm with inventory benefit that until the XVI century, domineered in a hegemony way in Europe a way of knowing the real -" episteme ", that made possible to understand the course of the life as susceptible of reading and therefore of interpretation. In this vision of the world or WELTANSCHAUUNG functions the category " Microcosms ", old notion revived during the middle age and from the beginning of the Renaissance for a certain neo-platonic tradition, the one that played a fundamental part in that period.

This way the things, the Microcosms - the man and their world - duplicated the Macrocosm - the universe and their phenomena - and it was expressed as signs, clues or symbols by means of the reduplication of the sameness ones in the likeness of the beings in one or another domain.

The interpretation of the cards of the Tarot that depends on the meaning of the sheet and of the experience of their you interpret, has as historical substratum a magic-religious context that as historical survival has a Modus Operandi that is expressed as signatures, those that constitute systems of signs and clues that designate likeness, those of the microcosms with the macrocosms; signatures that summarize in the cards of Tarot the popular knowledge- Folklore, of the European middle Age, influenced by the called Gnosis – Ethnic cosmology - among which were dominant the Alchemy, the Astrology, the Pitagorism, the Greek -Egyptian Hermetismo - the Judaism (kabbalah) and the judaeus- Christian tradition. Let us see how the system works. The world is covered with signs that it is necessary to decipher and these signs that reveal likeness and affinities, alone they are forms of similarity. Therefore, to know is to interpret; to pass from the visible mark to what is said through it and that without it would remain as silent word, numb among the things.

And indeed the reading of the cards of the Tarot requires among other, of the four similarities of Foucault: Convenientia (Convenience), Aemulatio (Emulation). Analogy (Analogy) and Simpathia (sympathy). Also, in an episteme ( symbolic frame) as the one that includes the interpretation of the Tarot and in the one that the signs and the similarities are coiled reciprocally in a discourse, is necessary to think the finiteness of the world of the duality microcosms - macrocosms as guarantee of this knowledge. This necessity makes that this knowledge welcomes in its breast the Magic and the eruditeness.

Of the magic we know that it moves as similarities, likeness and reduplications of their object, that which makes possible the sorcery at distance (the icon that represents the victim (Convenientia), the mask of the Chamán that represents the Jaguar (analogy), the dance that emulates the energy of the kosmos (Aemulatio), the ecstasy before the nature (sympathy). Of the erudition we know that it reads among lines the texts transmitted by the antiquity and search the hidden meaning mediated by the words, those that are worth as signs of the things; because the things are in the words. This means that of the polisemia-poly-semainein of the texts the endless comment is attracted, in the search of the original speech, the first discourse it hides in the literality of that written.

Erudition which brings as necessary correlate the dogma and the sage's authority. The authoritarian closing of the discourse and the dogmatism of the discourse of the social groups that declare their discourse as the Universal Discourse.

That is to say, Divinatio and Erudite are one and the same hermeneutics, and to it is superimposed the semiotics. Let us say it with Foucault: We call Hermeneutics to the group of knowledge and techniques that allow that the signs speak and describe us their sense (Gematria, Notarikon, Temura). we Call Semiotics to the group of knowledge and techniques that allow to know where the signs are, to define what makes them be signs, to know their links and the laws of their linkage -semiotics.

The Tarot superimposes hermeneutics and semiotics in the form of the similarity. This is an inheritance of the Middles Ages. To look for the sense is to take out to the light what resembles each other. To look for the law of the signs is to discover the similar things. The grammar of the beings is its exegesis (interpretation). And the language that speaks to the beings doesn't say nothing else that the syntax that link them -sequence of linguistic signs and its significance. it is the sequence in doubles and triads of the cards that are coupled to dictate a text, the one that reduplicates the vital process of the requester. This syntax gives him the sense that he/she asks appealingly. The rest is in the structure of the odds, the methods that classify the options of possible answers. Answers that links in anew and enlarged significant chain.

For Court of Gebelin, grammarian of the French classic period who affirmed that the Tarot was of Egyptian origin -to the one that calls the Book of Thot, the word Taro is an Egyptian word with which was defined “The real road of the life", that is to say, a norm to which the lives and their deeds should be adjusted.

This way the things, the major 22 Arcana - the first cards show the stages or great events in the evolution and illumination of the spirit. The smaller Arcana of figure - 16 cards - they show us human personalities and the numeral Arcana - 40 cards - they are limited to illustrate us on the small events and objective situations that happen in the material world in that we live; in the work, the love, the fights and the money (Fire, Water, Air, Earth).

It is interesting to check that this vision of the world as Fate has never been unaware to the contemporary thought since the Canadian psychiatrist Eric Berne developed a derivation of the psychoanalytical thought, to which denominated Transactional analysis or Conciliatory analysis, the one that is also known as Psychology of the Human Destination."

In Transactional analysis each person decides in her first childhood how he/ she will live and how he/ she will die, and to that plan that he/she takes in the head wherever he/ she goes, it calls it her script. This script that has the structure of the myths and legends such as it appears in the oral tradition, the plays and in the literature, establishes the being's ways in the world that are revealed in the interpersonal communication which are named "Transactions” by Berne. The Transactions can be foreseen, classified and formalized mathematically, what makes them probable and statistically significant.

It means this that the human behavior can be predicted under certain conditions like as are the cases of social stereotype and lack of autonomy where the subjection to the culture and the state and family conditionings (complex Oedipus complex and of castration complex), makes most of the population to be controlled and follow standardized behavior lines. These behaviors can be foreseen and they can be structured and to conceptualize for their manipulation, something that the old priests and the current bureaucrats knew that is expressed in the official religious calendars and in the state ideologies -Law code, Mattress of Procusto that adjust brains and consciences.

The fact that the reading of the Tarot has so many successes when it is managed by experts, opens the way to think that a favorable and underground cosmos visión exists in the popular majorities and that it even underlies in the brain of many rationalists. Cosmos vision Inherited of the European middle Ages that made syncretism with the mestizo's thought, black and the pre- Columbus societies. This way things, the Collective Unconscious in sense of Carl G. Jung. - that becomes unified in the tradition and in the popular knowledge - is the reason and foundation to the " Coincidences " that discovers the requester of the cards.

This way we meet with a popular system of psychology and a knowledge heuristically valuable , within reach of all and whose understanding and assimilation, alone it requires of the sympathy of the consultante, something that turns out to be easy, in a world dominated by mirrors and convict to the inveterate repetition of the same thing.

Palmira, April 4 of 2005- November 16 of 2006

TOWARD THE POEM
(Starting points)
By : OCTAVIO PAZ.Mexican Poet
Translation : H.B.R.

Words, profits of an hour's quarter
Pulling out to the roasted tree of the language,
Between the good morning and the good night,
Entrance and exit doors and entrance doors,
Of a corridor that goes of any part To any side.

We give turns and turns in the animal stomach,
In the mineral stomach, in the temporary stomach.
To find the exit: the poem.

Obstinacy of that face
Where my looks are broken.
Armed forehead, unbeaten before a
landscape in ruins, after the assault
to the secret. Volcano melancholy.

The benevolent stone jeta,
of cardboard, of the Boss, of the Driver,
fetish of the century; the selves, thou, thee, the
weavers of spider cloth,
armed of nails pronouns,
the divinities without face, abstract.
Thee and us, Us and thee,
nobody and none.God father retaliates
on these eidolons.

The instant freezes, compact whiteness
that blinds and doesn't respond and vanish,
floe pushed by circular currents.
It must return.



To pull off masks of fantasy,
to nail a pike in the sensitive center:
to cause the eruption.

To cut the umbilical cord,
to kill the mother well:
crime that the modern poet
made for all. Has the one
new poet to discover the woman.

To speak for speak, to pull out rhythms
to the desperate one, to write to the dictation
what says the flight of the fly,
to blacken.The time issues in two:
hour of the mortal jump.




HACIA EL POEMA
( Puntos de partida )

By Octavio Paz. Mexican Poet

Palabras, ganancias de un cuarto de hora
Arrancando al árbol calcinado del lenguaje,
Entre los buenos días y las buenas noches,
Puertas de entrada y salida y entrada,
De un corredor que va de ninguna parte
A ningún lado.

Damos vueltas y vueltas en el vientre animal,
en el vientre mineral, en el vientre temporal.
Encontrar la salida: el poema

Obstinación de ese rostro
donde se quiebran mis miradas.
Frente armada, invicta ante un
Paisaje en ruinas, tras el asalto
Al secreto. Melancolía de volcán.

La benévola jeta de piedra,
de cartón, del Jefe, del Conductor,
fetiche del siglo; los yo, tu el,
tejedores de tela de arana,
pronombres armados de unas;
las divinidades sin rostro, abstractas.
El y nosotros, Nosotros y el,
nadie y ninguno.Dios padre se venga
en todos estos ídolos.

El instante se congela, blancura compacta
que ciega y no responde y se desvanece,
Témpano empujado por corrientes circulares.
Ha de volver.

Arrancar las mascaras de la fantasía,
Clavar una pica en el centro sensible:
Provocar la erupción.

Cortar el cordón umbilical,
Matar bien a la madre:
Crimen que el poeta moderno
Cometió por todos. Toca al
Nuevo poeta descubrir a la mujer.

Hablar por hablar, arrancar sones
A la desesperada, escribir al dictado
Lo que dice el vuelo de la mosca,
ennegrecer. El tiempo se habre en dos :
Hora del salto mortal.


TOWARD THE POEM OF THE POEM: SCHIZOANALYSIS AND SEMIOLOGY IN THE

OCTAVIO PAZ POETRY


(POINTS OF ARRIVAL)


Are words able to to give exit to the monotonous repetition of the human acts, to their routine? Yes says the poet, on the fact in that words are:

"…ganancias de un cuarto de hora arrancando al árbol calcinado del lenguaje, entre los buenos días y las buenas noches, puertas de entrada y salida y entrada de un corredor que va de ninguna parte a ningún lado".

Constitutes this a way to make a parallel one among the significance of the routine recovered as transcendency of the void and the absurdity, and the words that build nonsensical worlds.
Nonsensical words? In fact that meaning lack constituted with words means to the " World " that relaxes as poetic moment, as construction of figures of the language, as metonymy:

"ganancias de un cuarto de hora arrancando al árbol calcinado del lenguaje…puertas de entrada y salida y entrada…"

Who can roast to the language? Will the use be? Or the life that repeats until the fatigue toward the same thing? The poet sees the " life " and it reproduces it in the poem that is an exit. But exit of what? .Of the world built in the poem, or of the " reality " made poetry?.

Damos vueltas y vueltas en el vientre animal, en el vientre mineral, en el vientre temporal. Encontrar la salida: el poema.

The animal stomach, the biological cycle of the life; the mineral stomach, the physical cycle of the nature; the temporary stomach, the metaphysical cycle of the existence, the Being and the Time, the Being and the Nonentity .And all these repetitions as cycles have only an exit that is a jump to the sense of the language: the Poem.

Obstinación de un rostro donde se quiebran mis miradas.

Here the reality lived by the poet has the form from an obstinate face to which he tries to see, but, OH!, there exactly something that shows the tragedy of the knowledge happens: there, in that face, in some face that one of the multiple concretions of the humanity's face constitutes, or perhaps of the divine face that is the man's humanized projection and the supreme sense of the things, there exactly " se quiebran mis miradas", because he finds an armed forehead, unbeaten before a landscape in ruins, after the assault to the secret."

Will it be that the poet unveil to the Sphinx, did he know that hides this that they call life and therefore, after the significant Life it do penetrate the polysemiotic route of the transfigured poetic meaning?

Because the poetry explodes in significance. It is this or the other thing. Or nothing, that is part of the logic of the possible ; and that appears as point of departure-or perhaps of arrival - in Toward the Poem", a reissue In ilo tempore of the myth of the origin built by the poetry like poem, as the Mandala of the snake whose tail is bitten by itself.

Then, What happend to this passionate assault to the " Secret "?. does it Happen that the fogaje of the roasted Pathos of the language, pure aberration toward the roasted tree of the Life, that yearning to know as bound representation to the affective load, that volcano that human expression of the sense desire is, does a landscape find in ruins", and the tragic result of the volcano melancholy."

La benévola jeta de piedra de cartón del Jefe, del Conductor, fetiche del siglo

Here is where we find the Father's Law, the Norm of the Jewish-christianized western culture and their terrestrial and divine representatives : the Pater Families and the deity reificada.

It is here where the poetry discovers the language that express of it and gets lost in it : "Los yo, tu, èl, tejedores de tela de araña", construcciones geometrizadas de la lengua-gramática del inconsciente. But to the "pure" forms - bastarddenomination - of the " Sense ", transcendency of the Language, the matter is added: "pronombres armados de uñas ", and then, in front of the heresy, it refuses, it is contradicted: "las divinidades sin rostro, abstractas".

Finally the poet also tells us:

El y nosotros, Nosotros y El: nadie y ninguno. Dios padre se venga en todos estos ídolos.


That which annuls all the previous options. It will be that he wants to play with us the game of the, "Merry- go-round" that gives turns and turns to the ponies of the sense? What denies the third excluded Aristotelian. But here this the magician and this narrow, scholastic logic, takes step to other, that of the being and not to be at the same time, but none as a static schizophrenia, but as a dialectical entirety, as movement and transformation of contrary, because to the fancy of Be and not to Be at the same time in the jump to the infernal hole -double bind -, to the delirium, to the Body without Organs of Deleuze -the chain of significant as grammar of the sense, without connection with the body - is opposed it ito the be and not to be of the continuous traffic of the life, of the Becoming There of the Being, heady to the meaning or better, convict to produce meaning, inverse -Sísifo - .mean to the significant one, magic of the compressed poem in the instant.

Because the poet stops the Time. It is the only way to live the contrary ones: in the contradiction. Because the union of the contrary ones generates the movement. Something absolutely Hegeliano, perhaps rediscovered by the poet, demiurgo of his self

El instante se congela, blancura compacta que ciega y no responde y se desvanece, témpano empujado por corrientes circulares. Ha de Volver.

It repeats the coagulated sense of the poem like a stone of the Invers Sísifo loaded with meaning. But not everything it is repetition, because of this labor of the monotony one finally can:

Arrancar las mascaras de la fantasía, clavar una pica en el centro sensible: provocar la erupción.

This whole ellipsis now reveals us its object: to transcend the poetry. How?:

Provocar la erupción

The eruption of what?. How to jump from the signs and the significances to that other reality, to the Otredad of the symbol, to the " Man ", that is to say, to the symbol made meat, to the Son of the Symbol? The Verb, the man's creation has made to the man in a cannibalism of the sense as Cronos that eats up to its son.May bel it is a jump to the void, toward the death, to the sense absence, to the eternity of nothing. Had not we said it before, denying it? : Ho!, Lying lie! : The nothingness.. Something that doesn't exist for the Poet.


Cortar el cordón umbilical, matar bien a la Madre: crimen que el poeta moderno cometió por todos.Toca al nuevo poeta descubrir a la Mujer.


If the poet murders to the Symbol, to his womb, that is to say to his significant Mother, how then he can discover the Woman, that is to say to the Man, to the world of men and women, to the Humanity?

Toca al nuevo poeta descubrir a la Mujer.

Definitively the answer is avoided. What do II say? It seems that it was avoided, because in fact the exit is the suicide: the symbolic death. Because there is not death, Single symbols.

Hablar por hablar, arrancar sones a la desesperada, escribir al dictado lo que dice el vuelo de la mosca, ennegrecer. El tiempo se habre en dos: hora del salto mortal.

To blacken. Perhaps the Night is the metaphor of the annihilation, of the Death, because the movement browniano of the fly that is the presence of the Chance in the life, leads to the division Life and Death in the dark hole of the Time:

El tiempo se habre en dos: Hora del salto mortal.

Ciudad de Panamá, republica de Panamá, agosto 1º de 1992;
Palmira, Republica de Colombia, octubre 20 de 2006

GERARDO REICHEL DOLMATOFF AND THE CULTURE OF THE FOREST: A CONTRIBUTION TO THE KNOWLEDGE OF THE YAGE (BANISTERIOPSIS CAAPI SP. )

A.G.R.D. In Memoriam.

The Austrian Gerardo Reichel Dolmatoff, one of the glories of the Anthropology recently deceased in Colombia where developed his fruitful ethnological work , made in 1969 a call to the Anthropologists, biochemists, pharmacologists and psychologists so that they execute investigations on psychotropics plants: “Before the current world popularization of the use of the hallucinogens it is of great transcendency to investigate interdisciplinary and in a trans-cultural context , not single motivations but psychobiological effects of this substances. If it is not possible to obtain this comparative material of the primitive cultures and in steps of disappearing, the humanity had lost important part of the reference framework to be allowed to say wisely on the use of the hallucinogens in the advanced cultures”;
(The italics are our).

Inside the context of the contemporary Anthropology, the denominations “primitive cultures” and “advanced societies” have, as well Dolmatoff knew it at its moment, a historical connotation in the conceptual development of the discipline and at all they define neither they describe positions on the value of a culture with regard to another. This way, in their masterful conference “Cosmology like an ecological analysis: A perspective from the pluvial forest”, lectured in London on 1975 in memory of the Biologist Henry Huxley (1825 - 1895) and with occasion of the homage that made him the Royal Anthropological Institute when giving him the “Medal Husley”, Reichel Dolmatof crowns its effort to show a cultural image of the indigenous tribes of the American tropic as of a complexity and surprising spiritual wealth: “This recently achieved perception is beginning to throw light entirely new over the intellectual achievements of the indigenous people of the Valley of the Amazons, the Plains of the Orinoco and many other regions of the American tropics, in a vast area that covers but of six (06) millions of square kilometers.”

In the global context of the culture of the forest , it appears as cohesive element the Cosmology or group of symbolic representations of the reality where men and nature are indissoluble and whose ethnohistorical expression is the myth. With regard to cosmic vision of the Tukano of the Central part of the Northwest Amazon, over the Vaupés river, Dolmatoff says: “Although the Tukano habitat can be largely described as an environment truly “natural”, indigenous themselves perceives it like a “cultural” environment , transformed and structured by the man in the past, not so much to have been exploited economically by its ancestors, but to have been infused with symbolic significances.”

It is here where the meaning of the use of Yagé appears, a visionary plant whose denomination was probably taken of the geral, language of the Brazil, and that it is designated with other names according to the local indigenous language. In language of the Oriental Tukanos of the Vaupés is named calls caapi, gahpí, kahpí; between the Cubeo, mihí; among the Guahibo of the Oriental Plains as Kápi:The noanamá of Chocó name it dápa and the Ember pildé; the Makunas denominated it yagé; the Jibaros, natema; the Kofane, ofa; ayahuasca in the Peruvian and Ecuadorian mountains.


Important aspects of the existence that determine the survival in the forest, as the demographic growth, the exploitation of the physical environment and the control of the interpersonal and social aggression, according to Dolmatoff can reduce to a single problem: The conservation of a balanced ecosystem. All these aspects are tinted with the colors of the culture, and here the specialist in Yagé, the Shaman (Payé, Curaca, Jaivaná, etc) it works with the aid of the spirits of the forest that define the transactions for the hunt, the elimination of the illnesses, the enemy's destruction and the maintenance of the tribal social order. And if the shaman is the most important specialist in an indigenous culture, the Yagé it is the key instrument for the organization of the symbolic contents of the cultural spaces. For that reason it is a sacred plant. It is the key to be connected with the cosmos. Without Yagé there are not culture and the entropy would spread with the evil force of West that destroys worlds without having still finished knowing them.

This climbing plant, The Yagé, i belongs to the family of the malpigiaceas and the gender banistéria (Banisteripsis, Morton). The species Banisteriosis Caapí was identified for the first time by the English botanist Richar Spruce who observed it in 1851 in the region of Ipanoré in the Low Vaupes river. Then it have been distinguished other species. B. Quitensis, B Inebrians, B. Rusbyana, and other more. The first publication on the Yagé according to the professor Hernando García Belly, was made by Dr. Manuel Villavicencio, native from Quito, in Geography of the Republic of the Ecuador, New York, 1858. Fischer (1923) i isolated a crystalline alkaloid denominated by him telepatina. Other investigators designated the alkaloids isolated yajeina and yajeinina (Belly Villalba, 1925; Albarracín, 1925). In 1928 Elger checked that the alkaloid of Fischer was identical to the harmina, isolated of a bush of the Near East, Peganum Harmala whose estates visionary qualities were known from the antiquity. Therefore the terms telepatina, yageina, yageinina and banisterina turned out to be synonymous of harmina. Hochstein and Paradies (1957) found other derivative of the betacarbonilos in shafts of B. Caapi: harmaline and d-tetrahidroarmina; B. Rusbyana contains appreciable quantities of N, N-dimetiltriptamina (Cf. G. Reichel Dolmatoff: “The cultural context of an aboriginal hallucinogen: Banisteriopsis ccapi, 1969).

The psychotropics effects of several malpigiaceas species have been described this way by Dolmatoff: “The ingestion of an infusion or maceration of banisteriopsis cause vertigo, nauseas and vomits continued by state of euphoria mor or less marked or still of aggressive excitement. All of a sudden visual hallucinations are presented in brilliant colors that can be of a sublime beauty, but that they can also contain terror aspects anguish. In these visions there sometimes appear animals-frequently feline and reptiles - or the person feels to fly for the airs visiting distant places or to communicate with divinities, demons or tribal ancestros.”


My spiritual guide in Yagé, the Anthropologist Payanés Teor, baptized” The chaman of the happiness” for the taita Martin Attacks of the community Kamsá of the High Putumayo, a specialist in public health and who from 1989 after his works with the International Organization Save the Children in the High Putumayo where made important contacts with the indigenous communities, has coordinated ingesta of Yagé in Cali, Pasto, Popayán, Manizales, Bienaventura and Bogotá with the support of indigenous of the High and Low Putumayo (Ingas, Kmsás, Signas, Kofanes and Coreguajes); he referred me an experience that had in the frame of the congress of Anthropology of 1992 in Bogotá, in a moment that was revealed full of magic signs and manifestations of power: “I became macaw and I flew “. Yagé Macaw of the Taita Pacho, great master of the forest Siona People, had been ingested by Teor.


In the binnacle of recent experiences that I have had with Yagé in a house of a manager in the outskirts of Cali, Road to the Sea, Corregimiento of La Paz, I have the following: Dates: Night of Saturday February 12 1994. Event: Session of Yagé Tiger with the Taita Floro Agreda, Indigenous Kamsá of the High Putumayo. Fellows: manager owner of the country house, a medical doctor, a homeopathic doctor, a psychologist, an economist, a journalist, an anthropologist, Me and my wife. Ritual instruments: Bundle of dry leaves of Huairasacha or “leaves of the wind” , necklace of dry seeds and corals; tobaccos, cigarettes Pielroja, liquor, rum, Palosanto, roses, eucalyptuses. Sequence: The Taita Floro after a brief introduction where informs on the sacred character of the plant and gives instructions on the handling of the effects of the Yagé, begins to direct incantations, in language to the boiled potions. The tobaccos and the rón circulate. The Taita travels the circle of companies blowing smoke of Sacred Stick. Each glass of Yagé receives the incantations and it surrenders to the attendees beginning to the right of the officiating on the opposite direction the pointers of the clock. Then they follow rhythmic sounds of Huairasacha and songs in language during almost the whole night. Effects: Approximately 20 minutes after the ingestion the vomits begin. An idea is about my brain: to see the Tiger, to conquer the fear. Indefinite sensation that something happens. I listen roars of tigers in the high of the mountains. I remember to Floro when he told me: “Buena Pinta.” The diarrheas begin. An intense scent runs off with to Yagé. A yellow light goes growing in intensity until arriving to the sublime brightness. I remind beautiful Mayan codexes and the warrior's history 8 - Deer (in colors cepias). The world is cepia. Forest sounds: Susurrantes sounds of sheathed seeds and a tinkling blast of wind like backdrop. Sensation Gestalt: “That was.” Lucidity: devices of multiple associations are shot. The you carry out it is different to as we know it. Post-visionaryComments : it Works the intestinal tract, the stomach and the throat. Sensation of lucidity without traumatic alterations -I consumed single two glasses, the repugnant second. I can see and to feel the environment without alterations of the general perception. Nevertheless, the auditory and visual goods are presented as real, natural, objective sensations and in third dimension. Sensation of not to be in Yagé but to live Yagé. Mental clarity: The associations are shot = the Yagé speaks the one that knows how to listen. The Yagé doesn't speak, alone the machine neuronal is shot. I see that the Crazy Machine -the psycho-social programmings of the unconscious produces ghosts and I see that they are ghosts. The Yagé reveals that the ghost is dummy. Ghost = psychoanalytical Concept. The Yagé shows its illusory appearance. Yagé = laughs, the laugh breaks the universal paranoiac charm. That is. It was alone an image that is shot automatically. The automaton, the zombie. And the truth is beyond its maniac and infernal charm, of its madness...


These experiences existentially valid and whose description fenomenológica gives bill of complex unconscious processes, they allow to glimpse possibilities unsuspected in psychotherapy in the urban contexts. Recently I made proposals in this sense to an International psychoanalytical society for the treatment of Hysteria, a very frequent neurosis in the clinics. To advance in this address is a categorical imperative, as clearly was saw it the teacher Gerardo Reichel Dolmatoff, a man that made big to Colombia and whose soul already begins to acquire the contours of a spiritual force that wanders for the forest.


Palmira,May 26/1994.