Conciencia Cosmica

2011-05-26T05:18:00.001-07:00

The mechanic Crypt

Bonjour Amis: Je vous envoie le texte "la Crypte mécanique" en français, anglais et Castillan, afin que vous lisiez lui dans vôtre meilleurs intérêts. Cela avec l'objectif de partager des expériences esthétiques qui traversent la vie avec la littérature. À votre santé

The mechanic Crypt
Perhaps the darkness has its charm, a charm that collapses in the roots of the american Gothic pleasure, of the writer in the crypt, plunged in a deep river of passions, in a psychic Acheron that throws blazes of fog to the currents of libidinal energy; passions that revolve in the fork of legs, before the image of the horror; the sadism of the impulses that enjoy the death, the torture, the anguish, the fear, the pain and the sadness, in the hallucinated epilogue of the images of a moribund one; the enjoyment of the pain, blissful Tantalus.
One can enjoy the pain and machine becomes mad. Look for the pain discharge of the pleasure, in search of death. The death like a colloidal and mucous form of life that adheres to skin. To live in american Gothic death is a way to live the hecatomb of the human canes.
This is the triumphant life amid the silt, consuming it and shitting it, and eat it again; the prey bird that we are us that lives self gobbling its own rotten meat; the predator living off by carrion and it tears their victims to recover energy, at once of the one it tears; an infernal banquet of the paraphernalia, wishing carrion machine, one that excites their inflamed articulations, oozing of pus.
Will it be that the world and life are a fata morgana, in the illuminated horizon of an eternal night? Fire! fire!, fire!. Everything burns. The bodies burn. The spirits burn. The air is nauseous, scent to rotten mud, to latrine, to mouth of tartar and bloody. To mechanic Crypt in the coffin.
La Crypte mécanique
Peut-être l'obscurité a son charme, un charme qui s'écroule dans les racines de l'american plaisir Gothique, de l'écrivain dans la crypte, a plongé dans une rivière profonde de passions, dans un Acheron mental qui jette des flammes de brouillard aux courants d'énergie du libido,; passions qui font tourner dans la fourchette de jambes, avant l'image de l'horreur,; le sadisme des impulsions qui aiment la mort, la torture, l'angoisse, la peur, la douleur et la tristesse, dans l'épilogue halluciné des images d'un moribond,; le plaisir de la douleur, Tantalus heureux.
On peut aimer la douleur et la machine devient folle. Chercher dans la douleur la décharge du plaisir, dans la recherche de la mort. La mort comme une forme colloïdale et muqueuse de vie qu'il adhère à la peau. Vivre dans la american mort Gothique est une façon de vivre l'hécatombe des cannes humaines.
C'est la vie triomphante entre le limon, en consommant lui, le chier et le mange encore; l'oiseau de la proie que nous sommes nous cela vit soi-même engloutir sa propre viande pourrie; le prédateur qui vit fermé par charogne et il déchire leurs victimes pour retrouver l'énergie, à la fois de celui il déchire; un banquet infernal de l'attirail, souhaiter la machine de la charogne, un qui excite leurs articulations enflammées, en suppurant de pus.
Est-ce que ce sera que le monde et vie sont qu'un Fata morgana, dans l'horizon éclairé d'une nuit éternelle? Feu!, feu!, feu! Tout brûle. Les corps brûlent. Les alcools brûlent. L'air est écoeurant, sentez à boue pourrie, aux latrines. A bouche avec tartare et sanglant. A Crypte mécanique dans le cercueil.
La Cripta mecánica
Tal vez la obscuridad tenga su encanto, un encanto que se hunde en las raíces del placer gótico, del escritor en la cripta, inmerso en un rio profundo de pasiones, en un Aqueronte psíquico que lanza llamaradas de niebla a las corrientes de energía libidinal; pasiones que se revuelcan en la confluencia de las piernas ante la imagen del horror; el sadismo de los impulsos que gozan la muerte, la tortura, la angustia, el miedo, el dolor y la tristeza, en el epilogo alucinado de la imágenes de un moribundo; el goce del dolor, Tántalo dichoso.
Uno puede gozar el dolor y la maquina volverse loca. Buscar en el dolor la descarga del placer en la búsqueda de la muerte. La muerte como una forma coloidal y mucosa de vida que se adhiere a la piel. Vivir en la muerte gótica es una manera de vivir la hecatombe sacrificial de las cañas humanas.
Esto es la vida triunfante en medio del cieno, consumiéndola y cagándola para volver a comerla; el ave de rapiña que somos nosotros, que vive auto engullendo su propia carne putrefacta; el depredador que vive de carroña y desgarra a sus víctimas para recuperar energías, en el acto del desgarre; un banquete infernal de la parafernalia maquinica deseante y desecante, la que excita sus articulaciones inflamadas, supurantes de pus.
¿Sera que el mundo y la vida es una Fata morgana, en el horizonte iluminado de una noche eterna? Fuego!, fuego!, fuego!. Todo arde. Los cuerpos arden. Los espíritus arden. El aire es nauseabundo, olor a barro podrido, a letrina. A boca de sarro y sanguinolenta. A cripta mecánica en el féretro.

Palmira, Valle del Cauca, Colombia. Acuarelita, La Buitrera
5/24/2011

2011-03-20T11:46:00.000-07:00

Planetary state of the Civilization II

“…l’histoire a démontré que les gardiens épistémologiques de nos esprits et de nos
coeurs disposent d’une immense capacité de bloquer ce qui, pour nous, excède le règne de l’imaginable. Pour reprendre la formule du chanteur français Renaud : « Si la démocratie pouvait vraiment changer le monde, les élections seraient sûrement interdites ».
J. Peter Burgess. L’éthique politique de la sécurité. International Peace Research Institute, Oslo (PRIO). P. 8. Éthique et économique/Ethics and Economics, 7 (2), 2010, http://ethique-economique.net/
The performative formulation of the state of the civilization, reified language of empirical logicians, promises the humanity the closing of the history with the hyper capitalist globalized project, whose dominant bio political motor constitutes it the bouquet of representative democratic regimes. Both, hyper capitalism and representative democracies gave the nut turn to the old democracy and the Mediterranean archaic commercialism, by means of the change of the domestic slavery to the widespread slavery.

Of what is now it is of maintaining the "better government form", the only one possible and legal, on the outside of which all the nations are again named of barbarians. It is trick that everything changes so that everything follows the same thing - like in the Gato Pardo of Lampedusa - by means of the expediency of the "free" elections - of choosing "the same ones" in an indefinite way; what it is pretending facilitates expression of overall ideas / "positions" contained in "the same thing"; while the sub bottom induces to the "certainty" that the prevalent régime, democracy, is already the reached supreme idea, the absolute spirit; and for us camouflaged devise as "door open to its auto perfective transformation ."

Of course, the democratic neo fascist snake transform itself by means of scaling, regenerating itself like neo political hegemonic project, the global Roman Pax, that is to say, the panoptic global militarist society, where peace of sepulchers give way to sepulchers of spirits, the zombie peace of androids programmed by the cybernetic social systems established by abstract machines.

The economy becomes of political to axiomatic based by the circulation of the money, whose accumulation reinvents the recurrent crises, spirals of Kafkaesque crazy- grating machineries; servomechanisms including black boxes coded binarily as infinite debt and exchange of payments. Political luhmannian marketing offering progress/development like metaphysical carrot, auto indexed and autopoietic systems that guess the end of the humanity's times like radioactive rain.

In front of this, to the state propaganda of infinite progress, we see a face deformed by a mirror that is not recognized itself, because its perverse make-up agency a strategy of sublime and suicidal sale: that of their own destructive processes as failed acts, performances that we call Civilization.

Palmira, valle del cauca, Colombia, Sur América 3/14/2011



2009-02-03T10:10:00.000-08:00

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

2008-02-05T07:31:00.001-08:00

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.

2007-12-09T17:04:00.000-08:00

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

2007-11-01T17:45:00.000-07:00

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

2006-11-16T14:52:00.000-08:00

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

2006-10-20T16:16:00.000-07:00

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

2006-04-06T11:02:00.000-07:00

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.

2006-04-03T12:44:00.000-07:00

THE YAGE MYTH

“On the beginning the earth was very dark, populated of all the alive, included beings the man, but it lacked intelligence and it wandered looking for the food. One night, carrying out this task the Sinchi Yachac, tripped with the liana of Taita Yagè, it cut it exactly for the half and he gave it to taste the women and they had the menstruation. When the men took it, they were rapt seeing how the remaining piece began to grow and to climb toward the sky. Little by little, the shades took contour and the silhouettes began to give small gleams; in the bottom of the sky they saw that the Yagé penetrated in an immense flower that became the sun when being fecundated. Of there the men of the sun lowered, each one playing to a melody and with transformed colors, and they arrived to the earth being dispersed each one and they deposited the light and the color in each being, and when the world was illuminated, this whole symphony of colors and of music made sprout the understanding in the man, being created the intelligence and the language “.
(Narrated by Miguel Chindoy, Curaca Kamsá, indigenous of the Valley of Sibundoy, High Putumayo, Colombia, South America).

THE DISCOVERY OF THE YAGE

“The Yagesito was discovered by some natives that crossed a mountain of a neighbor, after having missed another mountain, and those that lived behind that mountain would be four or five people; This is for Low Putumayo, hot earth and because the earth there was obstructed, one cannot observe at long distance. Over there the mountains are pristine. As over there are big and immense trees, the space of the mount is showy. Then when they went on, one lagged making their biological necessities behind. The other ones went ahead. When going of after them, for the side of the road, the first one listened that some people chatted. He saw that somewhere around there were not people, then, he Began to run to reach to the other ones, but he noticed that near where they spoke there was a tree loaded with lianas. He took some pieces of it and he went to reach their partners and told them what had happened. Together they prepared a drink with the lianas and when taking it they got drunk. In their drunkenness they listened a voice that told them: “the Yagé speaks to You, where You caught the liana, there is a tree named Chagropanga, this is of to mix it and to cook it with the other one, then, it can see visions, I make the effect of purging, to clean the organism and the leaf of Chagropanga is good to see the visions, that goes on the whole for the knowledge. It is already for the drunkenness, but it doesn't get lost the sense.”
(Indigenous of the High and Low Putumayo).

COSMIC AWARENESS , MYTH AND TRUTH

“The myth is truthful word because it is conscientious word. The words said of the taitas are confident and reliable words because it unveil. In this sense all myth is true, at utmost if we abide to that beautiful hidden trope in the Greek word aletheia ( truth ) that so well Heidegger explains: a=without; letheia = of Letos: That river of the shades, that veiled environment of the inframundo. Aletheia would be not a result but a road, it would be an unveilling path, a discoverering action, and as it is mean and not end, never has of achieves in an absolute way. All truth is single suggestion. All myth suggests.”

(Politeia Review, No. 37, university of the Valley, Cali, Cauca Valley, Colombia )

2006-01-06T12:05:00.000-08:00

TRANSCULTURAL SHAMANISM AND SYMBOLIZATION

The collective phenomena of consciousness( myths and ideologies ) and their particularisms dreams, deliriums and shamanic trance, etc. ) have been studied, emong others by social sciencies such as anthropology and psychoanálysis, and their conjunction Transcultural shamanism offers a perspective whose reaches we scarcely begin to glimpse.For psychanálysis, it is symbolic every indirect figuration of the desire into a representation ( such as the oneiric images of the neurotic symptoms ) whose unconscious meaning must be deciphered. Thus, the esence of the symbolism establish a constant relationship between a manifest element ( manifest contents of the myth, the dreams, the deliriums, etc ) and their translations ( latent content or interpretation ).Given that the symbolic requires translation and this present resistence ( it is not easy understand what the the symbol means ), the process of symbolization appears as product of repression ( refoulement-verdrängung et répressión ). from here to understand the notion of symbolic as that which designates an Order of Culture and The Low that founds the said Order there is only one step ( compare to contrast the notion of Ethos of Gregory Batenson ).Myths constitute complex corpus of symbolization that account for the social organization of all people, for their origins as nation and for the reason of their existence, since the most remote days until the present version of the secularized religious communities and civil society; both in the ethnic groups called indigenous or tribal societies as in the technocratic western cultures.For the ethnocentric view of the west the indigenous myths assume forms considered " exotic " while its own myths are dressed with the attire of the jewchristians tradition with all its reforms and counter reforms. The East on its part offers a veriegated set of non christian mythical tradition.Since its study, that of the mythical phenomenology, offers comparative advantages in the presente small aboriginal societies, the ones that constitute true microcosmos of surviving cultures of our species Sapiens Sapiens, anthropology found in them an inexhaustible source to carry out cross cultural studies. From here it passed to the field of the shamanic healing which offers a rather great interest for researches all over the world, as attested by travelers who visit our jungles, scholars from Harvard, Cambridge, Yale, Oxford,Universidad Nacional de Colombia, Universidad delos Andes de Colombia, etc ( Richard Evans Schultes, Hugh-Jones; Michael Harner, Gerardo Reichel Dolmatoff; Grünberg; Spruce, Von Martius, Taussig, Levi Strauss,Roberto Otero,Hernán Buitrago etc. )Myth is a program analogous to the sofware of the computing systems that introduces in the social systems patters of compulsive behaviour both in sacred collective ceremonies and rituals ( liturgicals acts, propitiatory ceremonies, etc ) as in the particular attitudes of the interpersonal exchanges and in the values and expectancies that individuals have before life. In turn, ideology is a myth deconsacrated by the political cosmethology. It is known that the origines of politics are mythic and (that) the ancient cultural heroes brouth the law to men as attested by the most ancient oral and written traditions ( Mosaic Law, Hammurabi´s Code, Yuruparí, etc.) The deconsacration of the modern State is a recent phenomenon that inaugurates Modernity with the Enlightenment an the Empire of Reason.Thus, we can say that the unconsciousness is uttered socially through the myth and in the ideology as social programming and therefore as the Law of the Father.Now then, the administrators of the myth and the ideologies appear before society as technocrats whose knowledge authorize them to operate the symbolic an symbolizing machines ( The institutions of the State as Superego ) and as bureaucratic agents of the official speeches that send ciphered commands to humanity. The perversely bewitched functioning of the State symbolization can be seen as projection in the dreams, the trance induced in the shamanic states of consciousness and in the deliriums of the psychotic. here we see myths and ideologies as invaders of the body and the spirits.The dreams,whose interpretation revolutionized the psychoanalitic method, offer in turn an epistemologycal topos for comparison, for we all dream, and their specificity, that of being a phenomenon of individual consciousness, offers as structure organized around symbolic contents, a frame for the study of the subjective resonance of the myth.Dreams are cultural ( cultural relativism ) and their structure is universal, which grants their interpretation. Synthesis as isomorphic transformation of the cultural contents in all humanity gave as a result the canonic formula of the myth, an intent of mathematic formalization rather meaninful for the social sciences and the french structuralist anthropology ( Levi Strauss ).An_other universal synthesis is constituted by Noan Chonsky´s transformational Generative grammar, in which we see the linguistic chains and their transformations, what grants us to study the mind and within this the uncosciousness that is expressed as a language ( Lacan ). Therefore, the analysis of dreams, miths and language give us the first step to further inquiries for the integration of symbolization.Things being this manner, myths and dreams intercalated in the analysis to transcend symbols in the uncosnsciousness of the nations and consequently of the individuals. And if this is true for myth and the dreams, it is also for the ideology. In the contemporary deconsacrated societies the myth ceded without extinguishing before the State ideologies and the political parties were organized as machineries for the perpetuation of power and the transmission of its alienating contents, with the support of schools, mass media and the family.Even so, in the scientific and literary fictions ( Walden Two, 1984, A Happy World, etc. ) by skinner, George Orwell, Aldous huxley, etc., and in the true marxist, fascist or neo liberal cosmogonies, the irruption of the symbol that express the universal desideratum of the lost paradise to be found, in sumum the utopias and all the spiritual paraphernalia of the priests of the present Salvation Armies, show how deep forces of the collective hypnosis drive the threads of the history of the nations and produce holocausts. But, were not precisely called deluded and delirious many political and religious reformers?. In spite of that, the real delirium as infernal machine of suffering and fragmentation of the oneness of body and selfhood subsist in the sanatoriums, psychiatric hospitals and in the street. Psychosis is the hecatomb of the being where the fatal symbolizations break the linguistic chains and the bodies divide in streams of berserk pulsions that pare the achievements of thousands of millions of years of phylogeny. Language is social and men are social relations, hence, the psychotic´s delirium is organized with the background of the collective insanity that all call Civilization.Life breaks through as representation and the symbol appear, this becomes so_cial machine and stage machinery of the theater of the world from where the Deux Ex Machina comes out: the Inquisition, the Jew Pogroms, the ethnic cleansing in the former Yugoslavia, the colonial wars, and the civil wars with their national vampires.Here deliriums grants seeing how social expression of the symbol (the myths and the ideology )transform themselves in psychic depredators and selfcannibalism invades the brains with the guilt, Kafkian golem that takes póssesion of the overwhelmed bodies of the Great Evil ( Grande Attaque Hysteri_que ), the selfpunitive anguish of the melancholic and the paranoic, the fragmented Desiring Machine of the schizophrenic. All pared and chained like dogs to the mire of the selfpunishment, enemies of themselves, dead in life.And yet, schizophrenia is a fail act, the intent of the healing in the loss of the selfhood, when the body rebels against the tyranny of the symbols and rivers of vital streams form dikes without connetion among them. Then the blind streams burst without course in a struggle with the Social Reason until the final catatonia.Therefore, one way to integrate research on madness to the culture of our societies-that manifest itself as enchanted messages that drive the psychotic-can be found in thne connection existing between the Family and state conditio-nings that inaugurate the Primary Repression and the first projections that make way to an organization of the flows of pulsional forces, in such a manner that its result expresses the quantum of social pathology.A Grammar of the body and its pulsions appears then on the basis of identificating the isomorphisms between society and the individual by way of the old esoteric formula of the inside is the outside or just as it isat the top it is at the bottom; which in turn points out the direction of the therapies. All the phenomenologyof the symbolization constitutes diverse paths to the stormy sea of the unconsciousness. And this dresses in symbols, hinges between the psychic and the somatic. Let´s see how.Flesh become word and the word incarnates and it all happens as if we were spectators of ourselves in the dreams, the trances and the delirium. Strange voices from the deepest part of ourselves play tapes recorded with the messages transmited by the miths and the ideologies. The power of the perverseness is expressed in them and some sparkles of freedom filter through the psychic interstices.Nature jumped to the empire of the symbol and this one produced the Culture that projects on the brains chinese images of prehistoric beings. The berserk machine moving chaotically in bursts of sacrificial blood of scapegoats, whose shapeless embryos, fascism, comunism and the present schizophrenesic machineries of the global capitalism drive toward the logic of the fetished State and the demoniacal individualism.The black magic of the bureaucrats reproduce the dung heap of its symbolization by virtue of the forceps of the State Law and the Patria Potestas,adjusts brains in the bed of Procrustes psychic and clips off members that do not fit the terrible logic of the blunder of the societies of the market called Profit Rate.Thus, instincts are fetished to be sold as merchandise and clay-made gods appear whose virtual image hides perverse contents : the fetished sex, the fetished State, the fetished churches, the fetished human relations, all protected by an army of mercenaries who by means of physical coercion and/or guilty conscience compel toward the civil obidience and spiritual death.The spirit as manifestation of the instincs has no found its path yeat. Society keeps it lodge in a Sanctum Sanctorum whose doors fears to open. However instincts are a Pandora´s Case in which inside perhaps the Hope is located. That ( The Hope ) is the greek evil. We need to release the instincts to change Hope into human liberty.Meanwhile we walk fragmented in the world, some more than others : the wretch who thought themselves good and acepted to obey the Fathers´s Law and as a reward obtein the hell.We know well that the Jewchristian Daimon offers spiritual nectar and ambrosia to those who pretend to eliminate instincts. To reach the realm of Heaven presents sacrifices to the angels and restore the realm of Avernus here on the earth, where dath is the peace of the beings overwhelmed by suffering. It aids to eternize pain on earth to sell the image of a redeemering Christ, the semblance of the man that we are and whose crucifixion is celebrated, since pain purifies the body, site of life, and death purifies pain.The society of the death has its priests who declare themselves representatives of the religion of love. The same as the State with its army of public officials, executioners of humanity, who claim to be its saviourswhile drive it to the bonfire without even acknowledging it. ¡ Oh Sancta Simplicitas !.Can shamans give direction to this chaos through the controlled induction od madness in the ritual trances ?. If it is so, this way offers the advantage of that who can spend a season in hell provide with a return ticket. That hell that is but we ourselves, that we discover as epitome of all the ethnosychoanalytic process, in front of the automatism of the deliriums and and the dreams and the social control of the myth and the ideology.Inducible trances offer the attractiveness of an ancestral knowledge applied to the knowledge of selfhood, where we men can recognize ourselves by means of the necessary round to the unconsciousness, in order to understand how the mechanisms of secular ominous and sombre conditionings operate nd become that way, crepusculars spectators of the times to come.The anarchy of the symbols will suceed the controlled flows of the significations in recombinations that urge a synthesis beyond the charming realm of Capital. The generation of new values and the rupture of the symbolic chains that torture our consciousness show the path of humanization. Perhaps we will cease to be servo-mechanism zombies to become what we are : humanized beast.Palmira, mayo 10 de 1995

2005-11-29T11:12:00.002-08:00

CAPITALISM AND SCHIZOPHRENIA

Guillés Deleuze, a postmodern French philosopher wrote a book that gave an overturn to the orthodox analytic tradition, “The Antioedipus.” For those who know the psychoanalytical discourse, the Oedipus constitutes a psychoaffective complex and it is the essential feature of the neurotic personality -the “ novel” of the neurotic, who has embodied the mother's/father´s world -Identification: Ideal of the Ego and Superego, through the symbolized representation , that is to say, the system of signs and references transmitting the behavior and the mother's/faher´s discourse -analogical and digital communication; and of the affection, that is to say the energy charge -Impetus, Spanish Pulsión , that binds to the representation. The antioedipus force –processes against investing_sexual energy on a subject and repudiation, on the contrary, is the characteristic feature of the psychotic personality -in their Bleuler version, schizophrenia. Here the Repudiation -in French, Forclusion, translation of the German word Verwerfung of Freud, has been understood as an annulment of the symbolic thing as long as it Names of the Father -norms, values. It is the retirement of all significance so much to something perceived as to a symbolic representation. And schizophrenia is synonymous of fragmentation.

It is disturbing, to say the less ones, that Deleuze subtitule their work “Capitalism and Schizophrenia”, because for him the fragmentation of the body is correlative to the fragmentation of the society. This book is a synthesis of the contemporary western thought and as such it gathers to the philosophy of orientation non carteciana -Spinoza, Leibnitz, Nietszche, Marx, Foucault, etc, the science -of the complexity, systemic, and the art in its more elaborated manifestations. Their reading is an arid road and I don't exempt of darkness for the non specialized reader, but it is however the necessary road to arrive to its corollary one: the inevitability of the mediation to arrive to the unconscious. Therefore his is an effort inside the old tradition of the “Deep Psychology” and against her -The “Schizoanálysis “.

And what is the unconscious?. From the point of view of their operation it is a force that is expressed as “Desirous Machine “(sic) - Courts and flows. As such it gives form to the interior chaos or current of instinctive forces that are manifested as driving forces of life and death, love and hate. Let us see why.

On the origen it was the action, Goethe said of somewhere of the Fausto. And the action becomes Verb, Symbol. The action represents to the Nature and the Symbol to the Culture. The Humanity's phylogenesis take us back to the origins of the earth, to the primordial sea as previous step for the evolution. That is to say, to the chaos, to the instinct. The ontogenesis is already the result that advances and suffers changes, it is the reproduction of the species that has not cut its umbilical cord with the Cosmos.

With these bases of their constitution as nature, the Homo Sapiens introduces a modification in the process: the nature is humanized and it appears the History like history production, that is to say as culture, and it´s not merely natural determination. The culture modifies the circumstances that surround the humanity, and the Man, sorcerer's apprentice, liberates forces that overflow it.

Do laws of the History exist, and therefore there is a philosophy that account for their nature? . A project of creating a Science pair to the History of the Sciences of the Nature, with scientific laws and theories that are proven and rejected it is an old dream of the intellectual alchemies of all the times, and their results the Utopias, a logical consequence. A world built by the Reason and therefore, the search of the Man's science and their determinations opened the way to the Illustration and the Terrorism, to the Fascism and the Communism, and in our times to the modern imperial technocracies that inherited the old discourse of the “Iluminismo” of the XVIII century (The Representative Democracies). Nevertheless they are these same chaotic forces of the Society of Market those that will open the way to non authoritarian philosophies that are born as flowers in the rotten mud.

Since the Man produces his history -that is to say the history as real succession of “social facts “, and his representation -that is to say, the History as representation, as historical discourse, only a Science of the Culture would give account of both processes. Some sustain that such a discipline is still in construction process and they emulate such a project in the direction of the postKant western science . Others as Deleuze gave .to the trash with an Universal Science and they build the speech of the reason as lúdica crossed by the rhizomatous logic for the ethical , aesthetic and political production.

Therefore, it is in the Man himself coming to - en su devenir, and in their creations where it is the answer to their deep motivations . But the man produces symbols that overflow it, then his representations are not equivalent to his existence. Isomorfismo doesn't exist between the life and its representation. Such an isomorfismo is mediated by the western broken into fragments science and the humanity is swamped in the ideology of the spurious power that is conveyed along different versions of State -Fascisms, Communism, Democracies. And in the Capitalism the representation cannot get account of the feeling – affection, because it is an alienated image of the reality of the vital impulse. Affection as life stream collides with its social and therefore state representation and it gives the symptom as a result, the Neurosis, or it introduces us in a destruction threshold: the schizophrenia.

The capitalist representation cannot get account of the feeling, because the body is beyond such a representation, it is vital impulse. Transformed the feeling exists as Culture -Gregory Batenson´s Ethos: way of standardized social organization of the instincts and the emotions, but its instinctive nature works as a Desirous Machine. And it is the force of the desire the one that imposes the direction and the sense. Until the delirium. Until the death. For that reason the truth of the instinct is not its representation but its existence, the “to Be there “, rushed to the world –Heidegger Dasein, beyond the symbol.

Only if their representation allows it to flow, its response will be adapted to its existence. Otherwise it is resisted and it produces the symptom. For such a reason the symptom is the significant manifestation of the vital force that refuses to be captured by the culture. The schizophrenia is therefore the clearest manifestation that an internal fight exists against the alienated representation of the capitalist western culture that dictates perverse behaviors. It is in the reading of the symptom and not of the representation where the road should be looked for the humanity's liberation, because-paradox of the Capitalism, a body that refuses to the fragmentation is a body that fragments. Therefore, it is necessary to see to the Schizophrenia like a double road: that of the Cure that means the ceasing of the fight and the step to the free flow of the energy that stopped - estasis of the Libido -and consequently the negation of the personal and social history as psychosocial error and “illness”), or the one on the way to the hell, of the delirium, boat that navigates in the Aqueronte without possible return, in the realization of the self-destruction process that is the death: the machine that stops and stops to desire.

If the schizophrenia doesn't have return it is because it means an unfortunate election -The one Committed suicide for the Society, Van Gogh, in the version of Antonin Artaud, because solely the affirmation of the will of resisting to the horror as therapeutic resource is the crack that we have left. The will of power, of power that it rejects the capitalist schizophrenia that produces not being through the fallacy of the Liberal Individualism. Can you be “Individual “in the massive consumption?. Can one affirm the individuality like supreme good when the family/ States discourses speak of homogeneity of the consumption of goods?. And not alone as consumption, but representation, as social value?. In a world of illusions, the groups that are identified by their consumptions and fragment themselves as classes open the way to the social valuation as Fetish of the Merchandise, and therefore, the search of the personal realization goes by the negation of the life. To this zombie state of the psyche and the body is known as “Normality.”

I have written this article at the beginning of nineties´s of the last century
and presently it was revised to let feel myself more confident about its content. thus, I issue this text withmuch affection for present generations of underground artist,poets and young rebels.

2005-10-27T16:53:00.000-07:00

THE IMBECILE PAINTER

I said it to the imbecile Painter Fabio T. attentive and immobile with the intention of not getting lost a single detail:

" I don´t know how to begin Josef K.'story of novel The Trial, but I feel up to the urgency of saying something on the text of Kafka"

The imbecile of T. agreed with a movement of his head and some words that got lost brayed opaque.

" A possibility consists on beginning with the difficulty of telling a history... "
" Something very theatrical, the imbecile interrupted"
"... something that I already made in “The chapters of the Circle”, a competition story that I sent to Paris... "

I stopped a while to try to spin my thoughts while the imbecile kept silent.

" Then it happens to myself that this way to begin the history should drive to... there the error is!. In “The Process” the things are given like for accident. The characters are moved as marionettes by hidden threads. They are produced by the events rather than framed for the construction of events. They are assembled in the scenario"

" Aha", gibbered the Imbecile

"Let us look at the connections: José K. wakes up and finds in their bedroom a strange character. What continues is the news of their arrest. The guards that eat up his breakfast. Mrs. Grubach. The conversation in the room of Ms. Burstner. The notification of the “ arrest” located in the surrounding and daily atmosphere, not in an appropriate place to the circumstances. The accused can follow his routine activities. The trap is social. and it will be this way always. He will never go to place where is not subject of the Process and under arrest. The society is a jail and it is a tribunal where all are officials of the system"

The imbecile Painter agrees while a dribble filament of spittle leans out of its mouth´s left corner. He says some words about people's hypocrisy and it mentions me two cases to demonstrate their declaration. He lacks one: his.

It doesn't have importance what he says and I cut him to continue with my speech (that goes from the interior dialogue to the almost audible, audible, very audible words to these heights of the arguments and... the truth is that I feel up desires to hit him a bump , but I repress the impulse) and I continue:

" The matter resembles a lot to what I made with the random painting that you proposed erroneously like automatic writing. The interpretation that I made of the lines and the shades allowed me to draw some characters in form of tubes with picks, birds with men's body, a snake of humanoid face, pieces of bodies, a somber character with extraterrestrial appearence, stains and geometric figures. Everything in tinged tones of green, i violet, blue, gray one and the white" (I remember to myself how the imbecile caught the original pattern of random lines and interpreted them to its way. Then he affirmed me that it was what I wanted to show “subconsciously” and he said that he was reading me the thought; when me alone saw pipe tubes, vapor of water, men scheme, the very imbecile one that confused the Freudian unconscious saw the anthropologist's topics-my profession : Indians, rituals, magic beverages, or the customary thing: asses, teats, dicks, etc.).

" However", I continued," the history of Kafka is taken down under the presence of a former Deux ex Machina. Let us see: the chapter II, the first interrogation happens in a spot that it is necessary to discover, the one that is going to find out for chance. However all seem to the wait. The assistants are bunched together, they swarm squeezed together and the judicial official or what seems him, improvises an arrangement of furniture to give form to the audience. As it happened in the boarding-house. The objects are dispersed or they have other functions and they are made comfortable so that the performance begins. And the performance never begins, because Josef K. now it is the one that interrogates, he imprecates, he asks, he argues, he requests support to the assistants, and these remain silent, they applaud, they don't pay attention. It is a party of absurd birds as the “Caucus Race” of Alice`s adventure in wonderland. Won't this be the street crowd, the public scenarios, the routine traffic for the Teatri Mundi where we spend arguing with turtles, crocodiles, Bull Dogs, and mainly with posts of the public illumination"

The imbecile T. dribbled thicker, what made him clean saliva with the back of the hand. Now he complained with the appearance of the street dog that has received a kick in the ass. the influenza almost had killed him. Their wrinkles hid their eyes of dead and he looked toward the roof without understanding what listened, but that sensed important for the simple and anodyne fact of referring to a famous writer.

" Certain", said.

" And then the chapter III. In the empty assembly room. The student. The debaucheries. Here something that repeats three times happens. It is the relationships of K. with the women. First with Ms. Burstner, then with the messenger's woman, finally with Leni. Josef K. always approaches them in an unusual way. He goes to the grain with supreme easiness and it finishes speaking of love and boyfriends' promises, everything one behind the other thing, without solution of continuity. There are even scenes of jealousies. They are characters that go to the love as they go to the toilet. They evacuate a feeling that commits for the exclusive remedy of the feromona. One can to imagine scenes of Pop Art and vaudeville posters. Everything is in poor taste farce, Kistch, ridiculous sentences, excuses articulate to the language like the paws of a coleopteron. What mastering in the dialogue of grotesque beings for the absurd ones!!, in the most unlikely atmospheres, because they are Ready made, improvised arrangements of the scenario of “the life”, scenarios Ad Hoc"

The Imbecile gets up to prepare coffee. He says that already returns. It is a sissy slug. I imagine that he makes oral sex for the modulations of their lips. He walks erect and stiff with certain pompous affectation. What makes me think that before entering it, the dick in the mouth, it should clean it with certain dignity. However I recognize that they are my fantasies that take place for magnetic resonance with the character of this bug.

In the ínterim I continue thinking of the characters after flies, the decoration, the perfect harmony of the disharmony, the dark characters, the aged couple of the front, of the rooms in the boarding-house, that observed the scenes of the arrest, Ms. Burstner´s room, Ms. Burstner´s friend, Mrs. Grubach, the captain Lanz; the blond Kullich of sunken eyes, Kaminer that of the unbearable smile, the vice Director, the Sexton, the Director, the Italian, the messengers, etc. The humanoids atmosphere in the fog of the dark streets with dressed men of black.

The imbecile arrives with the coffee and it rings the telephone. Anyone often call it and he usually converses long, until the fatigue, reviewing that said compulsively, generally on sales of publicity, murals or appointments to make “projects.” It seems that he wanted to be recorded the particulars, it adjusts the words and it reconsiders the things to round them. With solemn air it hangs and slowly returns to the “Throne” where sits down to listen (the Imbecile calls Throne to his half ruined and crippled seat).

" Now see the chapter V, the executioner. This man is an official of the Tribunal. However all the characters of the Process seem to belong to the Tribunal, somehow they are the tribunal, included the accused!. Also, alone there are guilty, officials and judges without face. So, the executioner is a sadist that punishes the guardians that visited the house of K.. These, the guardians, are scapegoats of the Tribunal. But there is something left of place in all this. The spot where the punishments are given is a room hidden in the rear part of an office, in the building of the Bank where K. works. The executioner and the two guards seem to be Robots that follow the instructions of an invisible controller. It closes the room and the scene freezes. The room opens up and the scene is restarted with the fellows in the position they had been left , in order to begin again the ritual of the punishment and the accusations to K., for having him denounced the guards, something that alone he made for context, with reference to the ominous tribunal and their dark ugly birds"

"All that says or make K. produces answers of the Judges without face that activate the punitive machinery on their male goats. However everything is a mockery. All the officials are able of being bribe. All are majestic apparently and insignificant little men in their day-to-dayness. They live the tragicomedy of their acts in the frayed pomposity of their expressions, acts and gear and in the miserliness of their lives. The executioner gives whip to his partners, it humiliates them. The same thing happens to the lawyer and Block, the merchant. The lawyer humiliates Block. The lawyers are humiliated by the bureaucratic apparatus of the Invisible Justice. The tribunal occupies sordid places, facilities located in villages misery where processed and officials don't have fresh air. Where there are not appropriate offices and money is picked up to buy presentable clothes for the receptionist. Where there are not stationery neither appropriate books to take the processes, their files and briefs. The tribunal hides in galleries of rats, amid an overloaded and smelly atmosphere, where the scenarios settle and then they are picked up like in the steage of the theater"

"This world of inane hierarchies, is the world of the inferior accused and of its guardians also inferior, and the officials with face and of low range, all humiliated in the face of the big powers of the secret Sanhedrin. For a man like Josef K. everything is metaphysical apparently. As she said it in the first chapter, Mrs. Grubach: “the whole process of K. it is so subtle that it seems to be educated people's matter.” Nevertheless, the scent to rotten is in the atmosphere although it doesn't be perceived this way by the uneducated nose. In fact in front of the State like infernal machinery we all are People, executioners, torturing and victims. In fact Josef K. is moved by the threads of the Tribunal. Each step that gives is guided subliminally by hidden messages that take it the scaffold. He goes to meetings in schedules that have not been agreed and he finds unexpected characters; receives job orders and finds that they have guided him to the Trap"

"Let us see the Chapter VI. The uncle. Leni. The fall in the world Shyster. An uncle recommends it to a lawyer. Up to now K. he is their own lawyer. The Tribunal doesn't give the face and K. decides to investigate it. Then their uncle appears. He recommends a lawyer to him. For what reason?. Well, a lawyer that has experience in these matters. And the lawyer tells him what knows: there is not escape for the defendants. Alone there was acquittal in the past. Alone there are legends that tell of these acquittals. A single case of defendant is not known that has been acquitted in recent time. The real acquittal is a historical chimera. This way the things K. alone has two exits, apparent acquittal and postponement. And this represents an infernal circle , the loop, the return of Sísifo loading their judicial stone. The eternal return of the Blame. The defendant is an insignificant being that he faces an all-embracing power, the State that is in labyrinthine relationship with itself, with its army of low-level officials that give the face and the big powers that get lost in the labyrinth and that conform the supreme tribunal located in an uncertain space, ubiquitous Leviathan that devour the consciences"

To these heights of the reflection the Imbecile nodded and it rubbed his eyes for not falling asleep.

"Let us see the chapter VIII. The merchant Block. The lawyer's discharge. And let us speak brief on Block. The history of a homunculos fell in the blame and humiliated by the lawyer, squashed by the judicial system. The dog and their master. Both prisoners of the madness of the legality. And K. the observer, like in the cartoon of “The Stranger World of Subuso”, plunged in the strangeness of events that overflow it, he knows that the lawyer won't arrive to part some in his journey, because his function is to oil the state machinery, to maintain alive the illusion of the right to the defense, of the truth of the justice, by means of the inveterate repetition of texts and maneuvers that don't make sense for the accused but indeed for the system whose matter is the Blame, because Tribunal doesn't exist if there are not guilt, metaphysics of the hate and the vengeance. Configured the irrationality of the process and discharged the lawyer, alone is the theological option of the blame that the priests maintain"

"The chapter IX, the cathedral, the priest that a single assistant lectures: Josef K. and the legend of the Justice. The myth of the Justice, the Guardian and the accused. Does the priest gives account of the legend and at the end only the the dilemma is. Does the guardian deceives the man that tries to frank the doors of the justice having license for it and that dies old without being able to enter?, or does this man deceive the guardian?. Are they deceived mutually? Everything seems to indicate that Josef K. crosses the door that the guardian forbade, it passes without being dazzled the third door that blind the fearless ones and it exposes the universal fake that has built the Secret Society of the Controllers of the World. He becomes a dangerous man therefore. He is not afraid in the face of the truth. It doesn't feel guilty. He discovers the deceit and it faces the lie. This way the things the tribunal without face declares it guilty and it decrees its death. An unbecoming death, in the anonimity, at night, in those outside of the city, in a quarry, murdered by two rigid guards, sleepwalkers and lacking brain, with knives, butchers that turn up his heart: “Like to a dog! K. said; it is as if the shame had to survive him”... "

The imbecile Painter to these heights was already sleeping. For the corner of the lips, dribbled, dribbled, dribbled. To intervals it emitted a singular hiss of impair radio, something like srrr, ssrrrrit, chiiiiirrrr, chiiiiirrrr, zzzzzrrrr, iiiiizzzzz, ssssrrrrrrriiiiiiiiiitttttttt...

2005-10-21T14:58:00.000-07:00

EL DROMEDARIO NOMADA

The story of the dromedary begins in my room. At rest and pondering I was worried about a cloudy malaise in the right flank, between the inguinal region and last false ribs. Suddenly all the place starts to move as the objects go around speeding up every time , which prevented me to distinguish them with clarity. A energetica sensation of vibration ran my body and I feel fear, but decided to follow what seems the effects of a strange trip. Suddenly all returns to normality without hardly noticing it and it was when I saw to the cuadruped that entered to scene of the natural way ; a young and graceful dromadary that smiles with playful air, while it approached with the open snout sending small bites. I was afraid that it could do damage to me, owing to its great and strong jaw . The dromedariy without mediating ritual grasp my hands tying down them with its hooves and it approach its body to close the circuit. Then I feel like a energetic liberation. The malaise of the right side went dissolving slowly in the general vibration of my body. Then, thus as it had arrived it disappeared, unexpectedly, the hypostatical subject. I found myself in suspense and surprised observing a light golden and radiating in my room. A comfortable feeling of happiness and so singular inner peace follows to the experience. It was when fall in the account that had being visited by a guardian animal spirit. That meant that now I had an ally. Who came from anyplace of the Universe to provide health, joyfulness, awareness and power to me. I decided to call it the nomadic dromedary.

2005-10-20T07:14:00.000-07:00

I have received a book from my friend Carlos Molina, chairman of Fundación Universitaria Luis Amigó Regional palmira, about coca leaves and cocaine. This book, written by Jorge Hurtado Gumucio, a doctor in Psychiatry, has a native poem luminous and wise I going to present it to you, titled " THE LEGEND OF COCA " :

THE LEGEND OF COCA

Men of wisdom, who look beyond
the rest of their people,
when hard wintery times arrive,
are chosen by God like good ripe seeds
to sow in them and through them in men,
the food for the new era to be lived.

Food for the body and the soul,
for soul feeds
on the knowledge of conscience.

And so it was that
when the conqueror from the North
sheathed in his iron reiment
came to vanquish an essence,
a people born in the Andes,
in the mountains,
natural temples of God,
in a blood-colored sunset
the chosen one among the priest
heard HIS internal voice
and HE spoke like this :

" I love my son, your people
because they obeyed my command
and remained pure.

Because of these, I gave them much wisdom
but now the rest of my flock
who lives beyond your world
has arrive.

Not only in the flesh
but also in the spirit
that is why your brothers are fighting
among themselves.

The gold seekers are already here
to oppress the heart
and pierce the flesh
with their iron thorns.

But you must not forget that pain
is the receptacle of happiness,
she permeates the heart
through the way opened by the pain.

The times you must live through are such
you shall burrow your way
through the heart of earth
like the worm does
to take out the gold and the silver.

( Gods of mud, men have built ).

But at the end of your quest
you will find darkness
and you will be lost in it
and this will make you yearn for
the light that was left behind.

And so
the more you fall
the more you will long
to climb up again
and you will
reach me once again.

The purity of your heart has moved me
and so, to fight the darkness
wich lies at the boson of Mother earth,
to withstand cold,
the hunger and sadness of heart
torn apart from their father, I shall give you a gift for your brothers.

Climb up to the mountain
where you shall find a small plant
one with much strengh.

Guard the leaves with much love
and when you feel the sting of pain
in your heart, hunger in your body
and darness in your mind
take them to your mouth
and softly, draw up its spirit
which is part of mine.

You will find love for your pain
food for your body
and light for your mind.

Further more
watch the leaves dance with the wind
and you will find answers to your queries.

But if your torturer, who came from the North,
the white conqueror, the gold seeker
should touch it, he will find in it
only poison for his body
and madness for his mind
for his heart is so callous
as his steel and iron garment.

And when COCA,
which is how you will call it,
attempts to soften his feelings
it will only shatter him
as the icy crystals born in the clouds
crack the rocks
and demolish mountains.

2005-10-04T11:53:00.000-07:00

The existence of mixed regimental systems of disciplinary and biopolitical control on population, as it is in a south America country, Colombia, where the dominant rulers name themselves democratic politicians, help us to understand Democracy is the real path to totalitarianism.

The legitimacy of the government here is represented by approximately 15% of the electoral potential, despite which this output appears like the will of 44.000.000 inhabitants ( the total population ). therefore, to keep Order, it recruit about 3.000.000 of its nationals as informants of the military and police forces with the pretext to defend the nation against gerrilla movement. Actually, gerrilla causes 6% of the total numbers of colombian violence ( accordingly to Parliament investigation ); being the rest of violece produce by officials´s overt and covert armies and social violence ( robberies, kidnapping, bank assaults, passion murdering, and so on ).

Add to this the launching of near 3.000.000 peasants to to un healthy shelters fleeing from frequent massacres. This leads to the starvation of millions of colombians trapped in the middle of the storm.

It conveys to an outstanding conclusion : Colombia is a Slaughter House where butchering is perpetrated to clean the way to the global market. All in a paradise of gorgeous biodiversity and abundance of resourses. Ergo : There is a monstrous design of black propaganda from governmental officials and their allies to conceal reality on the name of Human Rights and defence of life.

2005-09-09T12:13:00.000-07:00

Here in my dungeon from Colombia, South America, I write to all around the world about the leaping of the frog conscience that feels free among mud and gloom. My country is place of social devastatión executed by a minority of merchants drawn by the Global Order, that enhance hunger, hate and slaughtering. Live the life and death. both are the core of the real existence!!.Cheers!!