Shihâb Alen

[shihab-alen]

The Western World has been brainwashed by Aristotle for the last 2,500 years. The unconscious, not quite articulate, belief of most Occidentals is that there is one map which adequately represents reality. By sheer good luck, every Occidental thinks he or she has the map that fits. Guerrilla ontology, to me, involves shaking up that certainty.

"Robert Anton Wilson: Searching For Cosmic Intelligence" - interview with Jeffrey Elliot (1980)

[shihab-alen]

I get frustrated with people who say that a drug experience can have no spiritual validity. I’m here to tell you that all experience is a drug experience. We’re all on drugs all the time, largely because we are MADE of drugs.

Dennis McKenna

[shihab-alen]

All experience is a drug experience. Whether it's mediated by our own [endogenous] drugs, or whether it's mediated by substances that we ingest that are found in plants, cognition, consciousness, the working of the brain, it's all a chemically mediated process. Life itself is a drug experience.

Dennis McKenna

[shihab-alen]

Some chemists, having synthesised a few compounds believe themselves to be better chemists than nature, which, in addition to synthesising compounds too numerous to mention, synthesised those chemists as well.

Marcel Jaspars

[shihab-alen]

If time-travel ever happens, it always does.

CCRU, Lemurian Time War

[shihab-alen]

And what is a virus? Perhaps simply a pictorial series like Egyptian glyphs that makes itself real.

William Burroughs, Ah Pook is Here

[shihab-alen]

...using the principle of Love against the principle of hate and murder [...] inevitably leads to voluntary martyrdom or to hypocrisy. Christ does not play the role of a martyr. He becomes a martyr against his will and intent. He never practices an “absolute” Love for one’s neighbor and enemy. His unequivocal behaviour in the temple at Jerusalem is witness to that. Christ is capable of great rage and scorn, as he is capable of great love. This, once more, upsets many a false legend in Christian mythology, and reveals the true laws of Life: Life could not possibly love where love is needed, if it were not able to hate intensely where hate is required. In true Life, love and hate alternate according to the situation. This has little in common with the eternal, even, false attitude of love on the face and in the bearing of the fake Christian who bursts inside with hatred. Here, a fake love covers a brutal, murderous hate. There is no more cruel human beast than the eternally and evenly good and loving one. Every fascist torturer, every murderer from reasons of pervert lust shows this fake kindliness in his face together with piercing, sharply gleaming little eyes. No, Life can hate. It hates fervently, in the open, exposing itself to the enemy in disregard of its own security. It would never murder for the sake of murder alone or for riches or for revenge’s sake. But it could kill in an open honest fight. Life as it appears in the depth of the human soul is incapable of revengeful, dragged-out adherence to an injustice suffered in the past. When the hatred has been discharged there is sunshine again just as after a thunderstorm, and in perfect accordance with the Life within the organism and the Life energy in the atmosphere. The plague hates silently, brooding and tortured by the continuous pressure of the hate it is hiding until the right situation and the proper victim offer themselves. Then it strikes mercilessly from behind a screen or a bush of a well-protected office in some department of social administration. Christ meets his enemies entirely in the open. He hides nothing, but he knows when they are out to catch him in a well-set trap, and he is smart enough to be aware of it in spite of his basic trust.

Wilhelm Reich, The Murder of Christ

[shihab-alen]

The High Priests, led by Hanaan and Caiaphas, are only the final executors of a social situation which had bred evil for a long time within the foundations of society. It was not the high priests who had caused the rotted, “sinful” state of man, a state which clamored for prophets and redeemers. The high priests only administered the status quo which was created by the people themselves. The administrator always is the executor of the public will, no matter what is said or what appears to be to the contrary. And the public will can express itself as apathy toward continued injustice just as in active revolt against it or as direct support of evildoing. Nothing whatsoever in matters social can prevail against the multitude, passive or active, good or bad. To blame a single person or caste for social evil is to concede the perfect inertness of the masses of people. It was not Caiaphas or Hanaan who rendered false witness. It was men from among the people. It was not Caiaphas or Hanaan who scourged Christ before the crucifixion. It was men from among the people. They only did not interfere and gave the way of the people free reign. The very fact that the decisive role played by the people at large in the course of social events is never mentioned, clearly points to the source of the trouble: Nobody dares to touch the burning pile of human misery at the very foundation of society. To evade the responsibility of people at large for the social misery and their own predicament very much longer, amounts to obstruction of the very thing one professes to pursue. It was people who seduced Christ into Messiahship; it was people who expected miracles from him; it was people who brought him to Jerusalem, and it was people who forsook him when he was submerged in trouble. It was the simple, average man from the street who did all this, who added the false witness and the scourging to the rest, and is busy doing all this and similar things to this very day. There is no escape from this realization, and evading it further will only prolong the misery. It would be the way of the politician who infests the people with the belief that they govern when they vote. To get the full truth out about people’s ways of living and acting is the first rate requirement of the time, at any time and in any society. To repeat: The crucifixion of Christ was the ultimate result of the action of men in general, and not of any high priest or governor. It was the result of man’s action, from the first proclamation of Christ’s Messiah-ship to his last breath. Neither was the crucifixion the specific result of the Jewish people or their priests. The crucifixion of Christ happened and happens in many lands and nations. It is a general human affair, and not specifically Jewish. Christ’s death only brought together in concentrated form what otherwise either happened in single doses at various places or ages, or is submerged in the turmoil of history, never reaching the attention of a writer or a historian. The agonies of newborn infants and small children through the ages are graver, yet they have found no ear and no historian. And there, too, it is people at large who again are responsible for the great silence that engulfs the deep misery.

Wilhelm Reich, The Murder of Christ

[shihab-alen]

En los casos simples, pasar de la función de distribución a un punto no entraña ninguna dificultad. Tomemos el simple ejemplo de un péndulo. Puede oscilar o rotar alrededor de su eje según las condiciones iniciales. Para que rote, su energía cinética debe ser lo suficientemente elevada para que no «caiga» antes de alcanzar la posición vertical. Estos dos tipos de movimiento corresponden a regiones separadas del espacio de fases. La razón para que esto sea así es muy sencilla: la rotación requiere más energía que la oscilación. Si nuestras medidas nos permiten asegurar que el sistema está inicialmente en una región dada, podemos predecir con seguridad el tipo de movimiento del péndulo. Podemos aumentar la precisión de nuestros instrumentos y localizar el estado inicial del péndulo en una región más pequeña dentro de la primera, pero esto es comparativamente poco importante. Podemos estar seguros de qué comportamiento seguirá el péndulo en todo momento; nada nuevo o inesperado puede ocurrir. Uno de los resultados más sorprendentes de los estudios de sistemas dinámicos efectuados en el siglo XX, después del ímpetu decisivo dado por Henri Poincaré, es que esto no es generalmente cierto. Indiquemos un tipo de trayectoria (por ejemplo, la de la oscilación) por + y otro tipo por *. Uno se encuentra, por lo general, con una mezcla de estados que hace la transición a un punto único ambigua. Si únicamente sabemos que el estado inicial de nuestro sistema está en la región A, no podemos deducir que su trayectoria es del tipo + , ya que, igualmente podría serlo del tipo *. No conseguiremos nada aumentando la precisión, pasando de una región a otra más pequeña dentro de la primera, puesto que la incertidumbre se mantiene. En toda región, tan pequeña como queramos, hay siempre algunos estados pertenecientes a los dos tipos de trayectorias. Se puede llegar a la siguiente conclusión: para tales sistemas, el concepto de trayectoria se convierte en un inobservable en el sentido estricto del término. Esta es una demostración de imposibilidad análoga a la que encontramos en nuestra discusión de la relatividad y de la mecánica cuántica. Expresa los límites de la idealización newtoniana, los límites de la independencia de los dos elementos básicos de la dinámica newtoniana, la ley dinámica y las condiciones iniciales. Aquí se destruye esta independencia: la ley dinámica del sistema hace insostenible el ideal de la determinación de una condición inicial. Cada trayectoria de tipo + está rodeada de trayectorias de tipo *. Se puede pensar en una situación familiar, la de los números de la recta en donde cada racional está rodeado de irracionales y cada irracional de racionales. Es divertido recordar la forma en que Anaxágoras concebía la riqueza de las posibilidades creativas incluidas en la naturaleza: cada cosa contiene, en cada una de sus partes, una infinita multiplicidad de gérmenes cualitativamente distintos íntimamente mezclados. Aquí también, cada región del espacio de fases guarda una riqueza de posibilidades cualitativamente diferentes que pueden dar lugar a movimientos cualitativamente distintos. Esta situación de «mezcla íntima» de trayectorias de tipos diferentes se encuentra con frecuencia en dinámica, hasta tal punto que se puede decir que corresponde al caso general. Bajo esta perspectiva, la trayectoria determinista aparece como un concepto de aplicación limitada. En la medida en que somos incapaces, no sólo en la práctica, sino también en la teoría, de describir el sistema por medio de una trayectoria y estamos obligados a usar una función de distribución correspondiente a una región finita (tan pequeña como queramos) del espacio de fases, podemos únicamente predecir el futuro estadístico del sistema. Hagamos énfasis en el hecho de que una trayectoria es un concepto «global» que teóricamente se refiere a un período de tiempo arbitrariamente grande. Una trayectoria puede parecer periódica durante un millón de años y de repente dejar de serlo. Podemos, por consiguiente, expresar nuestra conclusión de esta manera: para poder determinar el tipo de trayectoria en un sistema débilmente estable se requeriría un grado de precisión infinito. Desde luego, si pudiéramos observar un sistema dinámico durante un tiempo suficientemente largo, sabríamos qué trayectoria sigue. Sin embargo, observar un sistema por un período ilimitado de tiempo y «predecir» su evolución son, obviamente, actividades incompatibles. La asociación de las dos actividades es en sí misma una reducción al absurdo de la idea de predicción determinista.

Illya Prigogine e Isabelle Stengers, La nueva alianza: Metamorfosis de la ciencia

[shihab-alen]

El agua que debe mantenerse corriente y lo más límpida posible porque representa la situación del espíritu humano. [...] Suele decirse que lo tiernamente diverso es lo que nos enriquece, lo que nos da la posibilidad de tener una visión más amplia del mundo. Cada cultura en y con sus obras visibles y/o invisibles; con sus propios ritmos y sentidos de desarrollo. [...] Por eso decimos que la cultura que nos legaron nuestros mayores no es una cultura de fetiches ni de monumentos, aquí la Palabra es el "monumento", y apunta a una más honda conciencia del Espíritu Humano, de su diálogo con el corazón para orientar a un mejor vínculo -a través de esa interioridad- con la Madre Tierra.

Elicura Chihuailaf, Recado confidencial a los chilenos

[shihab-alen]

El abuelo maya Cocom Pech, en la voz de su nieto Jorge, nos está diciendo: 'Antes que el Sol se asome en destellos luminosos, los Sueños de nuestros Antepasados se cumplirán y habrán de estar con nosotros al conjuro del poder del Silencio, del poder del viento. No olvides que los Sueños no son para acumular saber, ni para entregarse a las fantasías. Los Sueños son una rendija de luz para el ejercicio del poder del Espíritu. A su paso intemporal, y a veces incoherente, los Sueños dan cuenta de tu historia personal que remontan hacia atrás o hacia adelante, dejan signos en huellas, dejan signos, claves, rastros... El hombre que vive y no Sueña es un hombre muerto en vida. Mas ¡ay de aquel que Sueña y no realiza sus Sueños! Acosado por las pesadillas acaba por sucumbir al insomnio de una realidad que no es suya. Realizando tus Sueños no serás esclavo de nadie, ni pretenderás someter a otros porque habrás probado los caminos de tu verdadera liberación. Recuerda siempre que, en el universo de la Naturaleza, los Sueños se convierten en realidad. La lluvia es el Sueño del agua. El humo es el Sueño del fuego. El Azul del cielo es el Sueño eterno del aire'.

Elicura Chihuailaf, Recado confidencial a los chilenos

[shihab-alen]

Ñi Kallfv ruka mu choyvn ka ñi tremvn wigkul mew mvley wallpaley walle mu, kiñe sause, kamapu aliwen kiñe pukem chi choz aliwen rvmin tripantv mu kiñe antv allwe kochv ulmo reke ka tuwaymanefi chillko ta pu pinza rvf chi kam am trokiwiyiñ, kiñe rupa kvnu mekey! Pukem wamfiñ ñi tranvn ti pu koyam ti llvfkeñ mew wvzama tripalu. Zum zum nar chi antv mu tripakiyiñ, pu mawvn ka millakelv nar chi tromv mu, yeme ketuyiñ ufísha -kiñeke mu gvmañpekefiñ lan mu egvn, weyel kvlerpun mu pu ko egvn Pun fey allkvtu keyiñ vi, epew ka fill ramtun inal kvtral mew neyvntu nefiyiñ ti nvmvn kvtral kofke ñi kuku, ka ñi ñuke ka ñi palu Maria welu ñi chaw egu tañi laku egu -Logko lechi lof mew- welu kvme az zuwam pukintu keygu Pichikonagen chi zugu nvtram kaken welu ayekan chi pu kom zugu no. Welu fey mu kvme kimlu ti vlkantu trokiwvn. Fillantv pvram niel chi mogen, welu pichike inakan zugu no wilvf tripachi kvtral, pu gemu, pu kvwvmu Luku mu metanieenew ñi kuku allkvken wvne ti kuyfike zugu tati aliwen egu ka kura ñi nvtramkaken ta, kulliñ ka ta che egu. Fey kamvten, pikeenew, kimafimi ñi chum kvnvwken egvn ka allkvam ti wirarchi zugu allwe ellkawvn mu kvrvf mew Ñi ñuke reke wvla, kisu ñvkvfkvlekey che mu rume pekan llazkvkelay Fey pekefiñ ñi wall trekayuwken tuwaykvmekey ñi kuliw, poftun mu ti lvg kalifisa. Feyti fvw fey kvme pun ga witralkvley kvme ñimiñ zewkvlerpuy Ñi pu peni ka ñi pu lamgen -zoy kiñe rupan mew- upa kimfuiñ feyti ñiminkvzaw, welu weza tripan. Welu Lonkotukufiñ ñi kimvn feyti ñiminkvzaw fey zuguley ñi chumgechi ñi ta pu mapuche ti afkintu newen, ti zeqvñ mew, ti rayen ka vñvm egvn Ka tañi laku iñchiw ñoñmen tuwkiyu kalechi pun mew. Pvtrvkeñma ñvkvf narvn, fvtra nvtram ñi chumgechi ñi wefvn taiñ pu Kuyfikeche feyti Wvne Mapuche Pvllv vtrvf narpalu Kallfv mew feyti pu wenu am pvltrv lefulu ti afchi wenu kvrvf mew wagvlen reke. Kimel eyiñ mu ta wenu rvpv, ñi pu lewfv ka ñi pewma. Kiñe pewv pekefiñ ñi pilun yenen rayen ka ñi wente ekull mew mulugechi pu liwen triltra namuntu yawvn. Ka tukulpakefiñ kawelltu yawvn mu ragi mawvn mew, ka fvtrake mawizantu ragiñ kom kvleche pukem. Allwe trogli ka newen che gekefuy

Elicura Chihuailaf, Recado confidencial a los chilenos

[shihab-alen]

But most important, in every activity of his life, in every action he takes, there is always magic—always. In whatever he does, the master warrior of Shambhala guides the minds of his students into the visionary mind of the Rigden kings, the space of the cosmic mirror. He constantly challenges his students to step beyond themselves, to step out into the vast and brilliant world of reality in which he abides. The challenge that he provides is not so much that he is always setting hurdles for his students or egging them on. Rather, his authentic presence is a constant challenge to be genuine and true.

Chögyam Trungpa, Shambhala: The Sacred Path of the Warrior

[shihab-alen]

Because there is no obstruction, the warrior of outrageous has no intention of measuring the space. You have no anxiety about how far you can go or how much you should contain yourself. You have completely abandoned those reference points for measuring your progress. So you experience tremendous relaxation. Outrageousness is that vast mind which has gone beyond the beyond. The analogy for this is a good, self-existing sword—desire to sharpen it will make it dull. If you try to apply a competitive or comparative logic to the experience of vast mind, by trying to measure how much space you have fathomed, how much is left to fathom, or how much someone else has fathomed, you are just dulling your sword. It is futile and counterproductive. In contrast to that approach, outrageousness is accomplishment without a sense of accomplisher, without reference point.

Chögyam Trungpa, Shambhala: The Sacred Path of the Warrior

[shihab-alen]

Modesty does not mean thinking of yourself as tiny or small. Modesty here means feeling true and genuine. Therefore the warrior feels self-contained, with no need for external reference points to confirm him. Part of modesty is an underlying brilliance, being self-contained but shining out. The warrior’s awareness shines out with tremendous inquisitiveness, a keen interest in everything around him. You begin to see things as natural messages, rather than as reference points for your existence. The difference between ordinary inquisitiveness and that of the warrior’s path of meek is that the warrior’s awareness is always joined with discipline. Therefore you don’t miss anything; you see every detail. Such disciplined awareness is clearing the ground in such a way that the universe begins to become part of your vision.

Chögyam Trungpa, Shambhala: The Sacred Path of the Warrior

[shihab-alen]

Human beings are accustomed to think of or visualize Gaia in the form of a woman. If we are at all self-critical about this, it seems obvious that we are committing an anthropomorphic projection. In this case “gynemorphic” would be the more correct term: picturing a cosmic presence in the form of a woman. Is there something wrong with picturing Gaia in this way? Yes, there is. Paradoxically, the error consists in thinking that the gynemorphic image is a mere projection. Gaia may be understood in three aspects: the Pleromic Aeon, the Earth Goddess and embodied Nature. The first is a cosmic entity, a Divinity who belongs to the plural Godhead located (for imagination’s sake) at the center of the Milky Way galaxy. The second aspect is Gaia in the form of the Goddess who oversees the earth. The third aspect is Gaia in the form of the earth, her embodiment in the terrestrial habitat named after her. Since the proposal of the Gaia Hypothesis by Lovelock and Margulis in 1979, it has become fashionable to imagine Gaia in the third aspect, but the Mysteries of the Magna Mater invoked Gaia in the second aspect. In the perspective of the Mystery Experience involving direct communion with Gaia-Sophia, it is utterly mistaken to assume that we, human beings, project on Gaia the form of woman. The astonishing truth is, women have her form. This is why the form of woman, the female anatomy, is so strange and powerful, so mysterious in ways that male anatomy is not.

John Lamb Lash, The Gaia-Sapiens Exchange

[shihab-alen]

Gaia’s proper (i.e., extrahuman) concerns are transpeciation, the occlusion of species, geophysical makeover, aligned mutation, and the excitation of beauty in her rapture-circuits. Access to the operative circuits is only granted to those who participate in these concerns as sacred purposes transcendent to the human condition. No one who has not consciously developed the intent to fulfil these sacred purposes is allowed beyond the fractal mesh that protects those circuits. This mesh is the Veil of Isis. Beneath the mesh are Gaia’s Undies.

John Lamb Lash, The Gaia-Sapiens Exchange