Idea

English

Espanol

Projected translation of the Quran into the international auxiliary language Glosa, with a grammar based logically on lambda calculus.

Astrology that correlates African divinatory archetypes with trigrams of the I-Ching and Baha'i principles.

III Explanation of the astrologic readings, which inludes a theory of reading comprehension in general.

IV Software to help calculate the astrologic readings.

V A note explaining my theory of the grammar of Glosa, based on the lambda calculus.

VI Software to help in the translation to and from Glosa.

VII Instructions on the sex drive, from 'A Course in Miracles', a book written by Helen Schucman offering many similarities to ancient esoteric teachings, and like a synopsis of all such efforts at present.

VIII Miracle principles from 'A Course in Miracles'.

IX Links.

X Spanish version of this site.

XI E-Mail

My Autobiography

Baha'u'llah says, "He who attaineth to My love hath title to a throne of gold, to sit thereon in honour over all the world...." ( Kitab-i-Aqdas, 36 )

( i ) . In November of 1977, in Guatemala city, I became 15 years old. At that age I was already smoking pot regularly, at least on weekends and sometimes during the week. In a certain sense this was inevitable, on account of the education received. For at that age one has not the intellectual capacity to understand that the education received has an absolute value, that is, that it is to be applied in other institutions on account of its own reason for being. Therefore, if he sees an institutions only reason for being is learning certain words well, at least to the extent of the intellectual capacity, and that the words include as a fundamental principle and generalized description of the current social situation that this is the age of sex and drugs, then he will very easily conclude that these themes form a fundamental part of any responsible education. Even if they are not actively taught, officially they are accepted as evident facts towards which education strives, as if we spoke of Art or any other cultural necessity that assumes a certain education in order to be appreciated, such as International Relations, Politics, Tourism, etc. I was under the impression that to ignore sex and drugs was a lack of education.

( ii ) . This impression never left me during the rest of my experiences in educational institutions. It may have been a determining factor in my career choice: architecture. It seemed inconceivable that a woman could really feel free to continue studying, when the final objective was to be used as a sexual object, and because of this I felt curious to know how women developed themselves in a field traditionally belonging to men; also it was inconceivable that one became an architect while it was obvious that one was a

drug-addict. For these reasons I wanted, if not to be an architect at least to satisfy my conscience about the true purpose of contemporary education.

( hi ). When I say 'contemporary education' I mean not only official education, but also the set of norms or precepts that are inculcated since childhood and make up what is called a well-educated person in todays' world. My stay in Africa only went to confirm my previous observations. In Tanzania I lived for a few months, in 1978, while preparing to attend the American School in the south of Madagascar, belonging to the Lutheran Missionaries there. The use of marihuana appeared to be part of the culture there. There is a guild, that of the fishermen, who are charged with bringing the product in and selling it on the beaches of Dar-es-Salaam, the capital of Tanzania. I often went to the beach, in the middle of the city, and moreover right next to a building of the Police, where the fishermen came in their canoes, and sold cigar-shaped bundles made from a certain thick leaf, filled with the drug.

( iv ). Had it not been that my purpose is otherwise, I would have detailed many of the experiences suffered during those years, in relation to the use of the said drug. To me they seem the most outstanding, but they are so because of their extraordinary lack of all logic or reason for being. My objective, however, is to call attention to that which contemporary education could be, not to that which, unfortunately, it now is. In relation to the drug problem, currently some are looking for an antidote, either by means of other drugs, like the anti-depresants, or by psychological therapy. But the truth is that an antidote does not exist. It is like a wound that leaves one paralyzed. The most that can be done for the patient is to make sure that he is comfortable and can realize his physical necessities without impediments. In fact there are varying degrees of paralysis, some are not so severe and with the appropiate exercises the person recuperates the use of his faculties. But the permanent, irrevocable paralysis leaves the person, from a physical point of view, incapable of leading a normal life.

( v ). The psychology that is currently studied, and much of the philosophy, sees the brain as an organ that only has a certain physiological function. And for this reason it is affirmed that, in theory, all paralysis that does not affect the tissues of the organs can be cured with the appropiate treatment. But the truth is that the organs function in unison, according to a principle that science is unable to apprehend. When an organ is affected, the rest of the body suffers, and in that case the doctors themselves affirm unanimously that in cases of paralysis recovery depends in large measure on the efforts of the patient. But the official pronouncements of the academic establishments induced me at last to abandon all expectations of an academic training.

( vi ). From a very early age, in terms of academic education, I felt great curiosity for philosophy. In Madagascar I began to read this subject with great determination. I became accustomed to question myself with daily regularity, to such a point that, with or without books, I've continued in my meditations until now, in October of 2002, when I write this. A book that had a notable influence in all my thinking about the sense of contemporary philosophy was "A Hundred Years of Philosophy", by the Australian John Passmore, and "The Myth of Sysiphus", by the Frenchman Albert Camus. From these books, as well as from the books of the German Fredriech Nietzsche, like "Thus Spoke Zarathustra", I became convinced, by the example of the lives that these philosophers lived or described, that if I decided to be a philosopher it would be something that would happen in a way contrary to any academic institution, for the self-same reason that philosophy presents, usually, a challenge to the said institutions, that affects their very reason for being. I don't know how these books came to me in Madagascar, but others

that I found there would serve as solace during the coming years of my self-imposed studies. Such as the dialogues of Plato, and the book of Chinese spirituality called "Tao-Te-King". In these books I found a comforting similitud. And the very ambient of the place where I lived, Fort Dauphin, a coastal town with its perennial ocean breeze and rural atmosphere, lended itself to inspiration, and was to inspired me to find similar ambients in which to prosecute my studies. It was there, also, that I received my only official admonition about the use of marihuana. To me it seemed that no-one gave it more importance than the use of tobacco, which I also used ( by that time I was smoking some French black tobacco cigarrettes, which I remember as the tobacco that I've most enjoyed ). To make a long story short, on the basis of a rumor that the French community had suspicions about our illegal activities, me and my friends were summoned to a meeting with the missionaries. We were to be expelled from the building that served as a dormitory to all the students. What happened then was that my mother and the mother of a friend came to live in the town, and we only attended the classes. But happily this situation did not last much, since before becoming 1 7 years old I was already back in my home country, Costa Rica. Many of my philosophy writings were left with my friend. I had a general idea that I wanted to study philosophy, but I didn't know exactly which one or where. I had read a-lot, more than what I studied in school, and one of the philosophical novels that I read, apart from those of Camus, was "Fathers and Sons" by Ivan Turgenev. In it were described the qualities of the nihilist philosopher, and to me it seemed as if I was reading about my own life.

( vii ). Although I had been born in Costa Rica, I had not lived there until that time. My father was going there to retire after his career in the American embassy. We had lived in Colombia, where one of my brothers was born, and Peru, where I passed a graciously remembered infancy. My father likes to travel, for which I consider myself fortunate to have known many countries, like Chile, where we travelled to the southern port of Puerto Mont, and Argentina, where we visited the city of Bariloche, famous for its chocolates ( in Peru we visited Machu Pichu, and Puerto Maldonado in the Amazon jungle ). To Costa Rica we had come often, for here resided the mother of my mother, who had widowed before I can remember. Also living here was my aunt and my three cousins, sister and nephews of my mother, and this is all the family that I can tell you of, for my father had lost all contact with his family during the second world war. My maternal grandmother was Colombian and her husband was British, which makes me, along with my brother Glen, a second generation tico ( Costarican ). Since I had to a good extent decided on my profession, I felt uneasy about following studies at school that were unrelated to the subject, but perhaps what was most discomforting was that no philosophy at all was studied in school. Maybe it was the case in the local schools, but not in the schools where English was the language of instruction, and which I had to attend in order to graduate. Thus begun, with the loss, besides, of the relationship with my previous friends, with whom I intimated my philosophical preoccupations, what has characterized me ever since: everybody studies one thing, and I another. But what was comforting was the fact that Costa Rica, a country of the Third World, and with no mayor upheavals since it began to be populated, with a total absence of a military establishment, was to be the place where, if someone understood me, it was to be precisely the people in general, more accustomed to judge over issues completely evident, without the useless, hairsplitting excursions and riddles of the intellectuals.

( viii ). Therefore, I had decided what was to be my profession, as well as that I was to stay to live in Costa Rica. Both of them turned out to be decisions not common at that

age: the first because most decide on a profession after studying several years in the University, and the second, because it is not common, or was not common, that someone who has the opportunity to study in the United States and knows the language, will not do so. But I had not yet finished school, and I hoped that, with the passing of the years, as they say, my real inclinations and capacities could be recognized. And in relation to the academic course I would follow, I thought it the same whether I studied here or in any other place, on condition that I could have access to material written in or translated to English.

( ix ). At that time, as now, the libraries have collections of books on oriental religions, and I began to frequent them often, obtaining many books on Buddhism and other religions. At the school library I found information on the Baha'i Faith, and books in English by William Sears. Though full of extravagant affirmations, they maintain an internal coherence and sensibility that contrasts greatly with the sensationalist dialectic that characterizes much religious literature in our age. Also I was able to adquire some books from libraries in the United States on Islamic mysticism. The result of all this was that later, in November of 1981, I declared my belief in the Baha'i Faith, and, several years later, went to live for about 5 months in the Baha'i community of the indigenous people of Talamanca, on the Atlantic side of Costa Rica.

( x ). And at that age I had the intellectual capacity to make the appropiate distinctions on account of sex and drugs. The sexual pleasure that exists in a permanent, married couple, is not due to a sexual fixation. That would make it less pleasurable than sporadic relationships, and something similar to the effect of a drug. Instead, the pleasure is due not only to the physical aspect itself, but also, to the conscience that it is due to a mutual accord. For this reason, good character not only indicates that the person makes sense, that he is mentally sound, but that it also, once duly recognized, has a direct effect on good relations. The use of drugs not only incapacitates the mind, it corrupts all human relations. It converts one into something less than a beast.

( xi ). But before finding the Baha'i Faith, though I could make these distinctions, I didn't know in what manner I was going to make them known, or how they should be explained to make myself understood. The only thing that I knew for certain was that I needed to leave the drug if I wanted to follow my plan of studying philosophy. The rest was open, and I had reasons to distrust the academics because of their ignorance of the true object of psychology, for which reason I decided, concerning my occupation, that it was the same to me whether I went to University or not. The fact that a University graduate could receive a greater salary seemed to me, and does still seem, to be only the product of the same psychological confusion in which education has fallen: an inability to distinguish between the physical and material value, on the one hand, and the mental development, the spiritual characteristics that characterize the human being, on the other. They have set themselves as a fundamental principle that man is an animal, and even less. Hence educated persons cannot detach themselves of one cent for the benefit of their fellows. All this was evident for me, even smoking marihuana. In the countries where I had smoked it previously, like Guatemala, Tanzania, and Madagascar, I remember how I obtained it, but then in Costa Rica, surely by the effect of the drug, I forgot. What interested me above all was to find out if I could train myself in some occupation that did not require academic studies. Meanwhile I continued reading what literature I could find on ancient religions. ( xii ). It is common to find in the current literature on drug-addiction that it is described as an escape. But the truth is that it is precisely the contrary: it is something from which it is necessary to escape. Something that provides one an escape is something in which

there exists a certain security. But drugs do not provide any security. Religions, on the other hand, are escapes, but in the positive sense of being things in which there is security. Academic studies that deny religion are also an escape, but in the negative sense, because they do not provide any security at all. In that case one is escaping from the escape, which is the same as maintaining oneself in danger.

( xiii ). Psychologically, life can be described as a series of successful escapes. This also can be applied to human life collectively. Therefore, after having studied the Baha'i Faith in depth, I decided to study the book of the Mormons. Both originated in the last century, which makes them, compared to other religions, somewhat recent. To realize the said study I felt the need to escape, also, from the stuffy atmosphere of the city. Thus I went to live alone in the country, to a farm I had bought.

( xiv ). Currently, I live in a suburb of the capital, San Jose. Here I plan to continue writing.

( xv ). But it would be no exageration to say that I learned as much from Baha'i books as I did from personal contact with the Baha'is themselves. Before studying the Mormons, my visit to the Holy Land was specially significant. There I worked at the Baha'i World Center for a little over a year. I had already met the indigenous Baha'is of Costa Rica, and, in sum, I hoped to have greater relationship with Baha'is and their community work. ( xvi ). On my return I also went to live in an indigenous community, but this time it was on behalf of the Government. After that I bought my farm, in reality a piece of primary jungle ( primary in the sense of virgin ). The reason that I came to live here was that my father made me the offer to live in an apartment which he had been renting. I had not constructed anything on my farm, just a roof to shelter me from the rain, so I readily accepted. Besides that this was one of the areas of Costa Rica where there was an Internet connection, which would facilitate my studies. But currently there are Internet services by satellite that reach anywhere.

( xvii ). One of my best memories from living in the country was when I was living on the Caribbean coast, close to the city of Limon. I thought that having studied the books of Baha'i and Mormon religion, I was ready to start writing. But the change from living in the country for about four years, to living even close to the city was a very big one. It seems difficult to notice at first sight, but there exists a real difference of character between the people of the country and those of the city. It was however one of the most cherished experiences that I've had close to the beach, for I lived by the shore, and enjoyed bathing often, because of the heat. Probably because of the humidity, I felt more heat there than on the beaches of the Pacific.

( xviii ). Maybe in the future I will go to live close to the beach, but the apartment where I now live is sufficiently large to have a family, and I do not know if I could find something like it elsewhere. The connection to the Internet would no longer be a problem, as would nearness to other services, such as well- stocked supermarkets.

( xix ). The only academic title I possess is of graduation from high school. I do not think

that my University studies count at all for a job, for I received no title.

( xx ). Everything in life depends on titles. If I had not had the title to my farm, I would not

have had where to live when studying the Book of Mormon.

( xxi ). Now, my father has told me that I will inherit this apartment.

( xxii ). I think that I did not build anything on my farm because I felt that the only reason for doing so was to avoid paying rent. And it was far from me to think of accumulating wealth. I wished instead to help economically, and on one occasion, after living in Limon, I even offered to pay a rent a-lot higher than what was common in the town where my

farm is located, which the owners accepted. It was not something that I had to explain or give certain very high reasons for. Specially in our age when the Government programs seem to have no effect on the daily lives of the most poor, it is easy to have them understand that one wishes to give for the simple fact of serving humanity. ( xxiii ). But for the most rich it is almost impossible to understand. For they have already understood everything with the agreements between them. This is evidenced very particularly on the Internet. For the discussions about religion are almost entirely for pointing out and critizicing what seems negative to them. But the truth makes itself known by its own merits, because materialists announce their books on the Web as publicity for their sale, while it is common to find the religious books free. And the evident reason is that these latter have nothing to hide.

( xxiv ). Perhaps the most significant experience of my life was, and will be, the work I performed in the Holy Land. Although I had done University studies, I prided myself on working in the gardens. To this is due the fact that later I would appreciate more the simplest people, and would almost totally despise people of higher classes. ( xxv ). The great differences between rich and poor have always seemed to me something extraordinary. In no other place of Costa Rica is this more evident than in Limon. For the tourists come in their boats to the port of Moin, close to the city of Limon, in the province of the same name, the poorest one in the country.

( xxvi ). The poor people have always been attracted to the cities. I hope, by means of my writings, and the comprehension of others with similar inclinations, to show that the true treasure is found in oneself. Surely the Baha'i Faith is an appropiate means to make this fact known, so that it may again, someday, be considered an essential part of human education.

Proyecto de traduccion de el Koran al lenguaje internacional auxiliar llamado Glosa, con una gramatica basada logicamente en el calculo lambda.

Astrologia que relaciona los arquetipos de adivinacion Africana con triagramas del I-Ching y principios Baha'is.

III Explicacion sobre la lectura astrologica, que incluye una teoria sobre comprension de lectura en general.

IV Version de este sitio en Ingles.

V Una nota explicativa de mi teoria sobre la gramatica de Glosa, basado en el calculo lambda.

V. E-Mail

Mi Autobiografia

Baha'u'llah dice, "Aquel que posea Mi amor tiene titulo a un trono de oro, a sentarse alii con honor sobre todo el mundo...." ( Kitab-i-Aqdas, 36 )

( i ) . En Noviembre de 1977, en ciudad de Guatemala, cumplia 15 afios. A esa edad ya llevaba mas de un ano fumando marihuana regularmente, por lo menos los fines de semana y a veces entre semana. En cierto sentido era inevitable, por la educacion recibida. Pues a esa edad uno no tiene la capacidad intelectual para comprender que la educacion que recibe en una institucion tiene un valor absoluto, es decir que es aplicable en otras instituciones por su propia razon de ser. Por lo tanto, si en la institucion ve que su unica razon de ser es aprender ciertas palabras bien, por lo menos hasta donde alcanza la capacidad intelectual, que dichas palabras incluyen como principio fundamental y descripcion generalizada de la situacion social actual, que esta es la edad del sexo y las drogas, entonces se concluye muy facilmente que estos temas forman parte fundamental de cualquier educacion responsable. O, si no se ensehan activamente, oficialmente son aceptados como hechos evidentes a los que tiende la educacion, como si hablaramos del Arte o cualquiera de las otras necesidades culturales que asumen cierta educacion para apreciarlas, como las Relaciones Internacionales, la Politica, el Turismo, etc. Me dio la impresion que ignorar el sexo y las drogas era una falta de educacion.

( ii ) . Esta impresion nunca me dejo durante el resto de mis experiencias en instituciones educativas. Posiblemente halla sido un factor determinante en mi eleccion de carrera, la arquitectura. Me parecia inconcebible que una mujer se sintiera verdaderamente libre para seguir estudiando, cuando el objetivo final venia a ser el ser usada como objeto sexual, y por eso sentia curiosidad por saber como las mujeres se desarrollaban en un campo tradicionalmente de hombres, y tambien era inconcebible que uno llegara a ser arquitecto y que se notara que era un drogadicto. Por esto queria, si no llegaba a ser arquitecto, por lo menos satisfacer mi conciencia de cuales eran los verdaderos propositos de la educacion contemporanea.

( iii ) . Al decir educacion contemporanea me refiero no solo a la educacion oficial, sino al conjunto de normas o preceptos inculcados desde la nihez y que forman a lo que se llama una persona bien educada en el mundo contemporaneo. Mi estadia en Africa solo vino a confirmar las observaciones anteriores. En Tanzania vivi durante unos meses, en 1978, mientras me preparaba para atender el colegio americano en el sur de Madagascar, de los misioneros Luteranos en ese lugar. Alii el uso de la marihuana parecia ser parte de la

cultura. Existe un gremio, el de los Pescadores, que son los encargados de traer el producto y venderlo en las playas de Dar-es-Salaam, capital de Tanzania. Yo iba a menudo a la playa, en plena ciudad, y por cierto justo al lado de un edificio de la policia, donde los Pescadores llegaban en sus canoas, y vendian uno rollitos en forma de cigarro y hechos con algun tipo de hoja gruesa, rellenados con la droga.

( iv ). Si no fuera por que mi objetivo es otro, habria detallado muchas de las experiencias sufridas durante esos ahos en relacion al uso de dicha droga. A mi me parecen las mas sobresalientes, pero lo son por ser extra-ordinariamente fuera de toda logica y razon. Mi objetivo, sin embargo, es llamar la atencion a lo que la educacion contemporanea pudiera ser, no a lo que, lamentablemente, es actualmente. Por ejemplo, en relacion al problema de la droga, actualmente se busca un anti-doto, sea por otras drogas, como los anti-depresivos, o por terapia sicologica. Pero la realidad es que no existe un anti-doto. Es como una lesion que lo deja a uno paralitico. Lo mas que se puede hacer por el paciente es asegurar que se encuentre comodo y pueda realizar sus necesidades fisicas sin impedimentos. Cierto que existen varios grados de paralisis, algunos no tan severos y con ejercicios apropiados la persona vuelve al uso de sus facultades. Pero la paralisis permanente, irrevocable, deja a la persona, desde el punto de vista fisico, incapaz de disfrutar de una vida normal.

( v ). La sicologia que se estudia actualmente, y mucha de la filosofia, ve al cerebro como un organo que solo tiene una determinada funcion fisiologica. Y por eso se afirma que, en teoria, toda paralisis que no dane los tejidos de los organos puede curarse con el tratamiento apropiado. Pero la verdad es que los organos funcionan en conjunto, de acuerdo a un principio que la ciencia es incapaz de comprender. Cuando un organo es afectado, el resto del cuerpo sufre asimismo, y entonces los mismos doctores afirman unanimamente que en casos de paralisis la recuperacion depende en gran medida del esfuerzo del paciente. Pero los pronunciamientos oficiales de los establecimientos academicos fueron los que me indujeron al fin y al cabo a abandonar toda expectativa de formacion academica.

( vi ). Desde edad muy temprana, en terminos de educacion academica, senti gran curiosidad por la filosofia. En Madagascar, comence a leer en esta materia con gran determinacion. Me acostumbre a auto-cuestionarme con regularidad diaria, a tal punto que, con o sin libros, segui en mis meditaciones hasta ahora, en Octubre de 2002, cuando escribo esto. Un libro que tuvo notable influencia en todo mi pensamiento sobre el sentido de la filosofia contemporanea fue "A Hundred Years of Philosophy" ( Cien Ahos de Filosofia ) del Australiano John Passmore, y "The Myth of Sysiphus" ( El Mito de Slsifo ) del Frances Alberto Camus. De estos libros, y tambien de libros del Aleman Fredriech Nietzsche, como "Thus Spoke Zarathustra", me convene!, por el ejemplo de las vidas que estos filosofos llevaban o describian, que si me decidia a ser un filosofo, seria algo que sucederia de forma ajena a cualquier institucion academica, por el mismo hecho que la filosofia presenta, usualmente, un reto a dichas instituciones, que afecta su misma razon de ser. No se como estos libros llegaron a mi en Madagascar, pero otros que encontre alii servirian de solaz durante los ahos venideros de mis auto-impuestos estudios. Tales como los dialogos de Platon, y el libro de espiritualidad China llamado "Tao-te-King". En estos libros encontraba yo una confortante similitud. Y el mismo ambiente del pueblo donde viva, Fort Dauphin, un pueblo costero con su briza perenne del mar y atmosfera rural, se prestaba a la inspiracion, y luego me inspiro a encontrar ambientes similares en donde pudiera proseguir mi estudio. Fue alii donde tambien encontre mi unica amonestacion oficial sobre el uso de la marihuana. Para mi, parecia que nadie le daba mas importancia

que el uso del tabaco, el cual tambien usaba ( para ese entonces fumaba unos cigarrillos Franceses de tabaco negro, que recuerdo como el tabaco que mas me ha gustado ). Para haceros el cuento corto, a base de un rumor que la comunidad Francesa tenia sospechas sobre nuestras actividades ilicitas, se nos convoco, a mi y a mis amigos, a una reunion con los misioneros. Seriamos expulsados del edificio que servia como dormitorio a todos los estudiantes. Lo que paso entonces fue que mi madre y la madre de un amigo vinieron a vivir al pueblo, y nosotros solo atendiamos las clases. Pero felizmente esta situacion no duro mucho, ya que, antes de cumplir 1 7 ahos, ya estaba de vuelta en mi pais natal, Costa Rica. Con mi amigo quedaron muchos escritos mios de filosofia. Tenia una idea general que queria estudiar filosofia, pero no sabia exactamente cual o adonde. Habia leido mucho, mas que lo estudiado en el colegio, y una de las novelas filosoficas que habia leido, aparte de las de Camus, fue "Fathers and Sons" ( Padres e Hijos ) de Ivan Turgenev. En ella se describian las cualidades del filosofo nihilista, y a mi me parecia como si leia de mi misma vida.

( vii ). Aunque habia nacido en Costa Rica, no habia vivido alii hasta entonces. Mi padre iba a retirarse alii despues de su carrera en la embajada Americana. Habiamos vivido en Colombia, donde nacio uno de mis hermanos, y en Peru, donde pase una infancia de grato recuerdo. A mi padre le gusta viajar, por lo que me considero afortunado de haber conocido muchos paises, como Chile, donde viajamos hasta el puerto sureho de Puerto Mont, y Argentina, donde visitamos la ciudad de Bariloche, famosa por sus chocolates ( en Peru conocimos Machu Pichu, y Puerto Maldonado, en la jungla Amazonica ). A Costa Rica habiamos venido a menudo, pues aqul residia la madre de mi madre, que habia enviudado antes de lo que yo pueda recordar. Tambien vivian aqui mi tia y mis tres primos, hermana y sobrinos de mi madre, y esta es toda la famiia de la que os puedo contar, pues mi padre habia perdido todo contacto con su familia a raiz de la segunda guerra mundial. Mi abuela materna era Colombiana y su marido Ingles, por lo cual me hace, con mi hermano Glen, un tico ( Costarricense ) de segunda generacion. Como ya habia, en buena medida, decidido mi profesion, me incomodaba tener que seguir estudios en el colegio sin relacion al tema, pero tal vez lo que mas me incomodaba era que no se estudiaba filosofia del todo en el colegio. Puede que en los colegios locales se diera el caso, pero no en los colegios donde se ensehaba en Ingles y que yo debia atender para obtener el bachillerato. Asi empezo, con la perdida, ademas, de la relacion con mis amigos previos, con los que intimaba sobre mis preocupaciones filosoficas, lo que me ha caracterizado desde entonces: todo el mundo estudia una cosa, y yo otra. Pero me confortaba el hecho, que Costa Rica, un pais del Tercer Mundo, y sin mayores sobresaltos desde que comenzo a poblarse, con total ausencia de la milicia, debia ser el lugar donde, si alguien me entendia, iba a ser precisamente el pueblo en general, mas acostumbrado a dar juicio sobre cuestiones de evidencia total, sin los enredos y acertijos de los intelectuales.

( viii ). Entonces, habia decidio cual iba a ser ni profesion, y tambien que me iba a quedar a vivir en Costa Rica. Ambas resultaban ser decisiones poco comunes a esa edad: la primera porque la mayoria deciden la profesion despues de estudiar varios ahos en la Universidad, y la segunda, porque no es comun, o no era comun, que alguien que tiene la oportunidad de estudiar en Estados Unidos y sabe el idioma, no lo haga. Pero aun no habia terminado el colegio, y esperaba que, con el paso de los ahos, como dicen, mis reales inclinaciones y capacidades podrian ser reconocidas. Y en relacion al curso academico que seguiria, pensaba que daba igual si estudiaba aqm o en cualquier otra parte, a condicion de que pudiera tener acceso al material escrito o traducido del Ingles.

( ix ). En ese entonces, como ahora, las librerias tenen colecciones de libros sobre religiones orientales, y empece a frecuentarlas a menudo, consiguiendo muchos libros sobre el Budismo y otras religiones. En la libreria del colegio encontre informacion acerca de la Fe Baha'i, y libros en Ingles de William Sears. A pesar de estar llenos de afirmaciones extravagantes, mantienen una coherencia interna y sensatez que contrasta bastante con la dialectica sensacionalista que caracteriza mucha de la literatura religiosa en nuestro tiempo. Tambien, pude adquirir unos libros de librerias Estadounidenses sobre misticismo Islamico. Todo esto llevo a que, mas tarde, en Noviembre de 1981, declarara mi creencia en la Fe Baha'i, y, varios anos mas tarde, fuera a vivir por unos 5 meses en la comunidad Baha'i de los indigenas de Talamanca, en la vertiente Atlantica de Costa Rica. ( x ). Y a esa edad tenia la capacidad intelectual para hacer las distinciones debidas en cuanto al sexo y las drogas. El placer sexual que existe en una pareja permanente, casada, no se debe a una fijacion sexual. Eso lo haria menos placentero que las relaciones esporadicas, y algo parecido al efecto de una droga. En vez, el placer se debe no solo al aspecto fisico en si, sino tambien, a la conciencia de que se debe a un mutuo acuerdo. Por esta razon es que el buen caracter no solamente indica sensatez en la persona, que es mentalmente sana, sino que tambien, debidamente reconocido, afecta directamente las buenas relaciones. El uso de la droga no solo incapacita la mente, sino que entorpece toda relacion humana. Lo convierte a uno en poco menos que una bestia. ( xi ). Pero antes de encontrar la Fe Baha'i, aunque podia hacer estas distinciones, no sabia en que forma iba a dar a conocerlas, como debian ser explicadas para poder darme a entender. Lo unico que sabia por cierto es que debia dejar la droga si queria seguir con mi plan de estudiar filosofia. El resto estaba abierto, y tenia razones para desconfiar de los academicos, por su ignorancia de el verdadero objeto de la sicologia, por lo que decidi que, en cuanto a mi ocupacion daba igual si iba a la universidad o no. El hecho de que un graduado podia recibir un mayor sueldo me parecia, y parece, que es solo un producto de la misma confusion sicologica en que ha caido la educacion: la incapacidad de distinguir entre el valor fisico y material, por un lado, y el desarrollo mental, las caracteristicas espirituales que caracterizan al ser humano, por el otro. Como principio fundamental dan como sentado que el hombre es un animal, y aun menos. De alii que las personas educadas no puedan desprenderse ni de un centavo en beneficio de sus semejantes. Todo esto era evidente para mi, aun fumando marihuana. En los paises donde la habia fumado antes, como Guatemala, Tanzania, y Madagascar, recuerdo como la consegui, pero ya en Costa Rica, seguramente por el mismo efecto de la droga, lo olvide. Lo que me interesaba mas que todo era averiguar si podia capacitarme en alguna ocupacion que no requeria de estudios academicos. Mientras tanto, seguia leyendo cuanta literatura de religiones antiguas que podia encontrar.

( xii ). Es comun en la literatura actual sobre drogadiccion encontrar que se la describe como un escape. Pero lo cierto es que es justamente lo contrario: es algo de lo que se debe escapar. Algo que le proporciona a uno un escape es algo en lo que existe cierta seguridad. Pero las drogas no proporcionan ninguna seguridad. Las religiones, por otro lado, si son escapes, pero en el buen sentido de ser cosas de las que hay seguridad. El estudio academico que niega a la religion es tambien un escape, pero en el sentido negative pues no proporciona ninguna seguridad de nada. En tal caso se esta escapando del escape, lo cual es igual a mantenerse en el peligro.

( xiii ). Sicologicamente, la vida puede escribirse como una serie de escapes exitosos. Lo cual se aplica tambien a la vida humana en conjunto. Por esto, despues de haber estudiado la Fe Baha'i a fondo, decidi estudiar el libro de los Mormones. Ambos

originaron en el siglo pasado, lo que los hace, comparados a las otras religiones, algo recientes. Para realizar dicho estudio senti la necesidad de escapar, tambien, del ambiente sofocante de la ciudad. Asi que me fui a vivir solo al campo, a una finca que habia comprado.

( xiv ). Actualmente, vivo en un suburbio de la capital, San Jose. Aqui pienso seguir escribiendo.

( xv ). Pero no seria ninguna exageracion decir que aprendi tanto de los libros Baha'is como del contacto personal con los mismos Baha'is. Antes de estudiar a los Mormones, fue especialmente significativa mi visita Tierra Santa, donde trabaje en el Centro Mundial Baha'i por poco mas de un ano. Ya habia conocido a los Baha'is indigenas de Costa Rica, y, en fin, esperaba poder tener mayores relaciones con los Baha'is y su trabajo comunitario.

( xvi ). Al regreso tambien volvi a vivir en una comunidad indigena, pero iba en representacion del gobierno. Despues fue que compre la finca, en realidad un pedazo de bosque primario ( primario en el sentido de virgen ). La razon por la que llegue a vivir aqui fue que mi padre me hizo la oferta de vivir en un apartamento que el habia estado alquilando. Yo no habia construido nada en mi finca, solo un techo para guarecerme de la lluvia, asi que acepte con gusto. Ademas esta era una de las pocas zonas en Costa Rica donde habia coneccion a la Internet, la cual me facilitaria el estudio. Pero actualmente hay servicios de Internet por satelite que llegan a cualquier parte. ( xvii ). Uno de los recuerdos mas gratos que tengo de vivir en el campo fue cuando estuve viviendo en la costa del Caribe, cerca de la ciudad de Limon. Pense que, habiendo estudiado los libros de religion Baha'is y Mormones, estaba listo par empezar a escribir. Pero el cambio de vivir en el campo por cuatro ahos aproximadamente, a vivir aunque fuera cerca de la ciudad fue muy grande. Pareciera dificil de notar a simple vista, pero existe una real diferencia de caracter entre la gente del campo y la de la ciudad. Fue sin embargo una de las mas queridas experiencias que he tenido cerca del mar, pues vivia a la orilla, y me gustaba baharme a menudo, por el calor. Seguramente por la humedad, sentia mucho mas calor que en las playas del Pacifico.

( xviii ). Tal vez en el futuro vaya a vivir cerca de la playa, pero el apartamento en el que vivo es suficientemente grande como para tener una famiia, y no se si podria conseguir algo asi en otra parte. La coneccion a la Internet ya no seria un problema, sino la cercania de otros servicios como los mercados bien suplidos.

( xix ). El unico titulo academico que poseo es el de la graduacion de la secundaria. No creo que los estudios universitarios cuenten para nada para un trabajo, pues no recibi ningun titulo.

( xx ). Todo en la vida depende de los titulos. Si no hubiera tenido el titulo a mi finca, no

hubiera tenido donde vivir cuando estudiaba el Libro de Mormon.

( xxi ). Ahora, mi padre me ha dicho que yo heredare este apartamento.

( xxii ). Creo que no construi nada en mi finca porque sentia que la unica razon que tenia

para ello era evitar pagar renta. Y estaba muy lejos de mi el pensar en acumular riquezas.

Queria mas bien ayudar economicamente, y en una ocasion, despues de vivir en Limon,

aun ofreci pagar una renta mucho mas elevada de lo comun en el pueblo donde tengo mi

finca, que aceptaron los duehos. No fue algo que tuve que explicar o dar ciertas razones

muy elevadas. Especialmente en nuestra epoca cuando los programas de gobierno

parecieran no tener ningun efecto en la vida cotidiana de los mas pobres, es facil hacerles

entender que uno desea dar por el simple hecho de servir a la humanidad.

( xxiii ). Pero los mas ricos es casi imposible que lo entiendan. Pues ellos ya lo han

entendido todo con los acuerdos entre ellos. Esto se evidencia muy particularmente en la Internet. Pues las discusiones que se dan en torno a la religion son casi todas para resaltar y criticar lo que les parece negative Pero la verdad se va a dar a conocer por sus propios meritos, pues los materialistas anuncian sus libros en la Red como publicidad para su venta, mientras que es comun encontrar los libros religiosos accesibles gratis. Y la razon evidente es que los ultimos no tienen nada que ocultar.

( xxiv ). Quiza la mas significativa experiencia de mi vida fue, y sera, el trabajo que realice en Tierra Santa. Aunque tenia estudios universitarios, me enorgullecia de trabajar en los jardines. A esto se debio que, despues, apreciara mucho mas a la gente mas simple, y mostrara un casi total desprecio por la gente de clases altas. ( xxv ). Las grandes diferencias entre ricos y pobres siempre me ha parecido algo extra-ordinario. En ningun otro lugar de Costa Rica pareciera esto mas notable que en Limon. Pues los turistas llegan en sus barcos al puerto de Moin, cerca de la ciudad de Limon, en la provincia del mismo nombre, la mas pobre del pais.

( xxvi ). Los pobres siempre se han sentido atraidos a las ciudades. Yo espero, por medio de mis escritos, y la comprension de otros con similares inclinaciones, demostrar que el verdadero tesoro se encuentra en uno mismo. Seguramente la Fe Baha'i es un medio apropiado para dar a conocer este hecho, para que vuelva, algun dia, a ser considerado parte esencial de la educacion humana.

Put your mouse over the lines to see the syntactically equivalent translation into English.

I Mi pagina qi kopula a ci pagina de ge-projekti plu translati.

II Plus vide Baha'i nece plu preka.

III U programa de puta-me pro translati a e de English.

IV A note (in English) explaining my theory of the Glosa grammar.

V Spanish version of this page.

Sankti Quran

Ilntra-duce

In nomina de Kompasio Kompasio-pe Teo

1 . A Kirio de plu munda

2. Kompasio Kompasio-pe

3. An-regi de Di de Judika-decide Teo lauda.

4. Na adora Tu e petitio asista de Tu.

5. Na petitio Tu duce in orto via; via de qi es Tu gratia

6. no de qi es Tu furi

7. ni de plu lose.

IlBovi

In nomina de Kompasio Kompasio-pe Teo

1. No dubi es ci bibli duce plu timidi

2. qi kredi u-la kripti e ofere preka e prodiga de qod Na dona

3. e qi kredi u-la ge-kata a tu e u-la ge-kata pre tu plus es certa de qod fu es

I My autobiography.

A computer program to help calculate the astrologic readings. Ill Astrologic reading. [V The I-Ching, the Holy Book of China, v Paris Talks given by Abdul-Baha.

VI The Promulgation of Universal Peace, a series of talks delivered by Abdul-Baha in the U.S.A.

Baha'i Astrology

Here are correspondences derived from a relation between the trigrams of the I-Ching and the Geomantic archetypes. The planetary correspondences are the same as those found in traditional Geomancy, each archetype representing the addition of two others, so that, beginning with populus and ending with caput draconis, pairs of archetypes are added to produce the archetypical values of the planets, in the traditional order ( Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn, Earth ) The numbers correspond to the trigrams, the next value is its archetype.

The correspondences between the archetypes and the Baha'i principles are as follows. The principles may be studied in the works of Abdul-Baha, like Paris Talks or Promulgation of Universal Peace ( see the links above ).

		0 H

In order to understand these correspondences, the values of the archetypes can be compared, in their odd and even elements ( one as opposed to zero ) with positive or negative instances of each of the corresponding four means by which knowledge can be acquired. These are: ( 1 ) the senses ( 2 ) reason ( 3 ) tradition ( 4 ) inspiration. So, for example, puella has positive elements in all of these except tradition. Therefore, it means that this equality is not something that results from a traditional teaching, but rather depends entirely on all the other considerations. Conjunctio, the elimination of prejudices, depends on reason and can be an established traditional value, while it does not depend at all on sense perception or inspiration, etc.

48 of the archetype values can be used for the purpose of astrologic calculations. Each receives a positive or negative value, which derive from the odd and even values, respectively, of the related archetypes. Using an astrologic calculations program, such as can be downloaded ( see link no. 15 ), or using my computer program ( see the link above ) determine the position of the planets in relation to 35:06E and 32:56N ( at Bahji, Israel ). This is the Qibli of the Baha'i world. Then find the number that corresponds to the position in the following table of the zodiacal values of the archetypes:

Although they have been mentioned in relation to the zodiac, in reality these values are assigned to six minutes of the zodiac each, hence for ease of calculation it is recommended to use the computer program in the link above.

The trigrams of the Northeast and North directions are obtained by using the values that appear above in relation to the values of the planets shown below, in this order:

If the final value is an odd number, the line is whole, and if it is an even number, the line is broken. The result is a hexagram of the I-Ching which can also be interpreted according to the meaning of the archetypes. Next we calculate the trigrams of the Southeast and Southwest directions. For this the zodiac value that is used is not the one that appears above, but the odd or even position of its number as a zodiacal element. In other words, if it is the 5th element of the zodiac, it will be 1, 48th will be 2, and so on. The positions of the planets are different, as shown below:

saturn	1 + position in zodiac = final value
venus	2 + position in zodiac = final value
jupiter	2 + position in zodiac = final value
mercury	2 + position in zodiac = final value
mars	1 + position in zodiac = final value
moon	1 + position in zodiac = final value

The trigrams of the South and East directions are obtained by using the values of the zodiac used in the first hexagram, but the values of the planets are different:

saturn	2 + value in zodiac = final value
venus	1 + value in zodiac = final value
jupiter	1 + value in zodiac = final value
mercury	2 + value in zodiac = final value
mars	2 + value in zodiac = final value
moon	1 + value in zodiac = final value

Now for the final part of the chart, the trigrams of the West and Northwest directions are obtained by using the values of the zodiac that are derived from the position of the planets in the zodiac as in the case of the second hexagram, but the order of the planets is different:

I My autobiography.

II Baha'i Astrology.

III A computer program to help calculate the readings. Astrologic Reading

As a result of the previous astrologic calculation ( see the link above ), four hexagrams of the I-Ching are produced, whose trigrams correspond to the eight directions according to the I-Ching. From these, it is possible to produce one of the 256 pairs of archetypes used in African divination. For the first one of the pair, consider each of the four hexagrams as representing one of the values derived from assigning each of the values of the archetypes to one of the 64 hexagrams ( beginning with populus and ending with caput draconis ), and for the second one, add the values of each of the four hexagrams, and an odd result produces a one, an even result a zero. For example, here is the chart for May 22, 1844 at 17:57 GMT, the beginning of the Baha'i Era:

The first hexagram is the 45th hexagram, therefore it produces a first archetype value of one. The second is the 48th hexagram, therefore it is a zero. The third is the 28th hexagram and a one, the fourth is the 59th hexagram and a one, so the first archetype is 1011, then adding the values of each hexagram produces the second archetype, 0101. Unfortunately, the interpretation of the 256 pairs of archetypes used in African divination is not readily available on the Web.

Concerning the interpretation of the arquetypes, it should be noted first that they are divided into two parts each. The reading of a part consisting of a pair of positive and negative values favours the positive, only negative values represents conflicting interests, and only positive ones harmony. All paragraphs in every writing in general may be compared to one of these parts, and the relation between them may be compared to that which obtains among colors. Thus the first paragraph is green, the second yellow, the third white, then blue, red, magenta, black and finally cyan. The combination by which colors produce other colors is likewise the way paragraphs can be combined in order to understand them. For example when green is combined with red yellow is produced, etc. In relation to the arquetypes this may be seen as a method of combining two separate readings, since the four arquetypes produced would provide us with the eight colors. With the I-Ching, on the contrary, both the traditional method of the stalks and our own produce unique readings.

As for other readings or writings, in general they are divided into two distinct types, depending on whether the author considers it an intellectual endeavour or the expression of self-evident ( to him ) facts. It can be scientifically determined to which of these two a philosophical work belongs, on the basis of the aforementioned color method of interpretation. Whether expressly stated or not, all such writtings begin from a distinction between what exists and what does not exist, these being expressed as two

separate and distinct things . We will represent these as 1 and 0 respectively. Although from the point of view of Nature it may be represented that what exists appears from nothing, expressed as 0, 1, it is evident that for anything that is said nothing or zero cannot be meant as an absolute, but only in relation to that which is said to exist. Therefore, we will represent the basic principle of the appearance of existence, and all discursive reasoning about it, as 1, 0. From these all discourse proceeds, so that from the zero a one appears, expressed as 1, 0, 1. But just like nothing cannot be expressed as an absolute, neither can that which exists, once the discourse has begun. Therefore from the one that we previously established proceeds another one and zero, not only the zero because it already exists in relation to the previous zero, and not only one one because then it would have to be regarded as an absolute. The expression then has reached the form: 1, 0, 1, 1, 0. All subsequent values can be deterrmined on the basis of this same principle. The first three have produced certain other values, and therefore we continue the discourse on the basis of what the fourth one adds to it. It being a one, and a one producing a one and a zero, the next expression is: 1, 0, 1, 1, 0, 1, 0. Continuing with the fifth element, and it being a zero, the next value expressed is a one, and then the sixth element, being a one, produces a one and a zero. Then we have the expression: 1, 0, 1, 1, 0, 1, 0, 1, 1, 0. The first two values have produced single values, and begininng with the third one, it produced two others, then these two produced three, and those three produce five. The five then produces eight, which can be expressed as the sum of three and five, the five itself being the sum of two and three. The two was produced by adding one and one, and before that we had the expression of zero. Therefore, since the first three values produce only a single value, some writings begin with the expression of this single value, and some others express the preceeding one and zero as well. The former are the writings of the intellectuals, the latter those of the mystical poets. Therefore in applying the astrological color method to understand these writings, it will be convenient to remember that some begin with the first color, green, while others with the third, white. Since the progression of ones and zeros produces no repeatable patterns, there are only these two possible forms of all discursive reasoning. Other writings such as those of scientists or fantasy writers rely on the ability of the mind to remember things that appear close to one another, and thus present ones and zeros in a haphazard attempt to retain the readers attention, but not according to any principle of logic. An example of the form of reading ( or writing ) proposed will now be given. If the third paragraph of a writing be regarded as white, it will manifest itself as opposite to what is expressed in the seventh paragraph, which would be black. But if it were an intellectual writing, the same paragraphs would represent the colors red and green, respectively. The eleventh paragraph would likewise be red, and green and red produce yellow, which would be the color of the eighth paragraph. If it were a mystical writing, the eleventh paragraph would be white, and black and white do not produce yellow. By this and similar means it can be determined if the philosophical writing is that of an intellectual or a mystic. For example, the ninth and thirteenth paragraphs would be green and red in mystical writings, but white and black in intellectual ones, the first of these producing the yellow tenth paragraph, etc.

Unfortunately, some writings have been changed by editors so that the original paragraph divisions are no longer evident. Such is the case, for example, with modern versions of "The Book of Certitude" translated by Shoghi Effendi from Baha'u'llah, or the Bible.

Considering again the astrological reading, the four hexagrams may be compared to

the Chinese elements of Metal, Fire, Wood and Earth, which are traditionally related to Venus, Mars, Jupiter, and Saturn respectively. The Water element is related to Mercury, and together with the Moon, whose element is Emptiness, they are "Wind and Water", or Feng Shui. According to Feng Shui, Metal and Fire, on the one hand, and Wood and Earth, on the other, are related to one another in a cycle of destruction, and likewise Fire and Wood, on the one hand, and Metal and Earth, on the other, are related in a constructive cycle. However it is evident that both cycles together are conducive to a single result, which is constructive. Objectively, we could not call one of them yin and the other yang, but they would be yin or yang depending on the influence of the two other elements, Wind and Water, or Feng Shui. The elements reciprocal influences are as follows:

Relating the elements to the trigrams, their directions, according to the author of the I-Ching, would be the following:

	mi

Since the West and Northwest directions include all the other directions except for the Southeast and Northeast, they are not related like the others in the same Yin and Yang relationship to others.

The elements of the aforementioned directions could be called Lava, for Metal and Fire, and Compost, for Wood and Earth. Thus we have eight elements and their corresponding directions, but this appears to differ from the astrologic reading, which assigns its own trigrams to these directions. Actually there is no contradiction; it is only a matter of converting the trigram that was obtained to one of the eight hexagrams that corresponds to that direction by adding to each of its lines another that when added to it produces the

corresponding line for that directions trigram. For example, the Northeast trigram that was obtained for the reading above is 000, which becomes 000001 because its three pairs when added produce 001, the trigram of the Northeast. The other hexagrams and their corresponding elements are the following:

By this expansion, every four lines of the hexagrams corresponds to a pair of the original trigrams, but there is no reason not to interpret them as two separate pairs. By the same token, there is no essential interpretative connection between pairs of hexagrams ( as their was in the pairs of trigrams ). Therefore the interpretation of the hexagrams together is bound to be confusing unless they are put in the traditional order of their planetary correspondence ( Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn, and Earth ). As pairs of trigrams join to form hexagrams, so do pairs of hexagrams join, and pairs of pairs add infinitum, always divisible by three. In this case they produce a sequence of three sets of sixteen lines each. As sixteen is a number greater than eight, which is the number of colors used in interpretation, its sequence is beyond what can be interpreted in a normal linear way, and must instead be interpreted as a chiasmus. In other words, the first line used in the color method of interpretation would be line 1, the second would be line 48, the third would be line 2, and the fourth would be line 47, etc. Go to the next page for instructions on how to install a computer program to cast the charts.

I My autobiography.

Source code for Chart, a program for calculating astrologic I-Ching readings using the Icon programming language on a Linux operating system, Debian. For Windows NT and above, the code has been modified slightly. See the links below for both the source and executables for Windows NT.

III The Icon website, which contains Icon executables for running Icon programs on several different operating systems. The Icon interpreter is available in Debian packages icont and iconx, and there is a not yet fully functional translator to C, iconc.

IV The program relies on the best software that exists for astronomical observations, the Ephemeris from NASAs Jet Propulsion Laboratory ( JPL ). At the link, download the package containing swetest if you have Windows; it is currently in the programs directory in the swetest.zip file, or else the Unix source code and compile swetest yourself. Three of the Swiss ephemeris files are sufficient for the period 1800-2100 A.C.; they are currently in the ephe/archive zip directory in the file sweph_18.zip. You should put them in the /users/ephe directory in Unix, or C:\sweph\ephe in Windows NT, which is where the program will look for them. Unix or Linux users should obtain the Icon packages, rename the file above to chart.icn and compile with 'icont chart.icn', then put chart and swetest somewhere on their Path, and type chart ? for help on the command-line options.

V The Icon source code for the Windows NT program. If you are not planning to compile the program yourself you won't need these.

VI The executable program for Windows NT. Unzip the package in the same directory as swetest, and modify the second line of chart.bat to include your time zone. The line includes my time zone, but yours may be different. Here is what it looks like now:

tcha -6 %1 %2

Change -6 to whatever your time zone is with respect to Greenwitch mean time. If your systems time is set to Greenwitch mean time ( abbreviated as GMC or UTC ) you must change -6 to 0; if you're two hours plus GMC, change it to 2, etc. After that you are all set, type chart ? for command line options.

My autobiography.

Translations of Scripture into Glosa, with simultaneous syntactic translation into English.

III Glosa grammar of the first chapter of the Quran, presented in a text file so that the proper spacing shows in all browsers.

IV The Glosa website.

V The lambda papers written by the inventors of the Scheme programming language.

The Scheme homepage at MIT (Massachusetts Institute of Technology) with links to the latest Scheme revised report and Scheme implementations.

Glosa Grammar

Take the following sentence in Glosa:

Es u lingua tu no ski pa existe.

This translates literally as:

Its a language you didn't know existed.

The phrase "you didn't know existed" could be said to modify "language" and so in the Glosa equivalent we could put the Glosa ";" punctuation mark ( see the link above ) after it, but it could also be expressed as a function word in lambda calculus. Using the syntax of Scheme ( see above ) we could also express other modifying phrases in relation to the words they modify, like this: ( Es (u) (lingua (tu (no) (ski (pa existe)))))

As this looks a little awkward, we could use the following equivalences instead: == "(" == ")"

So the sentence could be written like this: . Es .u, .lingua .tu .no, .ski .pa existe,,,,,

But since in speech these distinctions do not occur, perhaps it should be relegated to the

grammar books and discussions on the proper usage of the language.

It should also be noted that the above syntax does not precisely correspond to the

computer language syntax of the Scheme programming language or classical lambda

calculus. Thus, for example, instead of this:

( lambda x ( + 3 x ))

we would write the same thing like this: { + 3x}

The '{' represents the defining word 'lambda', and '}' the end of the definition. The calculus of natural language includes only the lambda definition and not its application; therefore the fact that we are defining a new instance of 'x' is irrelevant since we are also defining a new instance of the function ' + '. It differs from a computational context, in that all the elements of calculation in a defining context are functions and not variables or literal constants. There are three contexts: a defining one, a computational one, and an applicative one. The latter is entirely dependent on the former, and of itself cannot influence the outcome of the previous ones.

I My autobiography.

Source code for Gloss, a program for translating English words to Glosa and vice-versa, using the Icon programming language on a Linux operating system, Debian. See the link below for the executable for Windows NT.

Instructions are simple because they are only three: the -e option translates from English to Glosa, entering a q quits the program, and a slash at the end of an entry returns all words which begin with the first part of the entry. Oh and the dictionaries should be in the home directory, or else cd to where they are before using the program.

III Location of the ( Oct. 28, 2005 ) dictionaries ( engl.txt and glen.txt ) at glosa.org.

IV The Icon website, which contains Icon executables for running Icon programs on several different operating systems. The Icon interpreter is available in Debian packages icont and iconx, and there is a not yet fully functional translator to C, iconc.

V The executable program for Windows NT. Place it in the same directory as the dictionaries, then cd into it.

I My autobiography.

Selections From A Course in Miracles

( i ) Revelations induce complete but temporary suspension of doubt & fear. They represent the original form of communication between God and His Souls, before the intrusion of fire and ice made this impossible. It should be noted that they involve an extremely personal sense of closeness to Creation, which man tries to find in sexual relationships. This confusion is responsible for the depression and fear which are often associated with sex.

( ii ) Sex is often associated with lack of love, but Revelation is PURELY a love experience. Physical closeness CANNOT achieve this. As was said before, the subconscious impulses properly induce Miracles, which ARE interpersonal, and result in closeness to others. This can be misunderstood by a personally willful consciousness as an impulse toward sexual gratification.

( hi ) Sex & miracles are both WAYS OF RELATING. The nature of any interpersonal relationship is limited or defined by what you want it to TO DO which is WHY you want it in the first place. Relating is a way of achieving an outcome.

( iv ) Indiscriminate sexual impulses resemble indiscrimate miracle impulses in that both result in body image misperceptions. The first is an expression of an indiscriminate attempt to reach communion thru the body. This involves not only the improper self identification, but also disrespect for the individuality of others. Self-control is NOT the whole answer to this problem, though I am by no means discouraging its use. It must be understood, however, that the underlying mechanism must be uprooted (a word you both should understand well enough by now not to regard it as frightening).

( v ) Remember the story about the artist who kept devoting himself to inventing better & better ways of sharpening pencils. He never created anything, but he had the sharpest pencil in town. (The language here is intentional. Sex is often utilized on behalf of very similar errors. Hostility, triumph, vengeance, self-debasement, and all sort of expressions of the lack of love are often VERY clearly seen in the accompanying fantasies. But it is a PROFOUND error to imagine that, because these fantasies are so frequent (or occur so reliably), that this implies validity. Remember that while validity implies reliability the relationship is NOT reversible. You can be wholly reliable, and ENTIRELY wrong.

( vi ) While a reliable test DOES measure something, what USE is the test unless you discover what the "something" is? And if validity is more important than reliability, and is also necessarily implied BY it, why not concentrate on VALIDITY and let reliability fall naturally into place.

( vii ) Intellect may be a "displacement upward", but sex can be a "displacement outward." How can man "come close" to others thru the parts of him which are really invisible? The word "invisible" means "cannot be seen or perceived." What cannot be perceived is hardly the right means for improving perception.

( viii ) The confusion of miracle impulse with sexual impulse is a major source of perceptual distortion, because it INDUCES rather than straightening out the basic level-confusion which underlies all those who seek happiness with the instruments of the world. A desert is a desert is a desert. You can do anything you want in it, but you CANNOT change it from what it IS. It still lacks water, which is why it IS a desert (Bring up that dream about the Bluebird. While HS was looking for this dream, she came across another. The message was to bring both, as an excellent example of how extremely good

HS had become over the intervening 25 yrs. at sharpening pencils. Note that the essential content hasn't changed; its just better written.) The thing to do with a desert is to LEAVE.

( ix ) I want to finish the instructions about sex, because this is an area the miracle worker MUST understand.

( x ) Inappropriate sex drives (or misdirected miracle-impulses) result in guilt if expressed, and depression if denied. We said before that ALL real pleasure comes from doing God's will. Whenever it is NOT done an experience of lack results. This is because NOT doing the will of God IS a lack of self.

( xi ) Sex was intended as an instrument for physical creation to enable Souls to embark on new chapters in their experience, and thus improve their record. The pencil was NOT an end in itself. (See earlier section.)

( xii ) It was an aid to the artist in his own creative endeavors. As he made new homes for Souls and guided them thru the period of their own developmental readiness, he learned the role of the father himself. The whole process was set up as a learning experience in gaining Grace.

( xiii ) The pleasure which is derived from sex AS SUCH is reliable only because it stems from an error which men shared. AWARENESS of the error produces the guilt. DENIAL of the error results in projection. CORRECTION of the error brings release.

( xiv ) The only VALID use of sex is procreation. It is NOT truly pleasureable in itself. "Lead us not into Temptation" means "Do not let us deceive ourselves into believing that we can relate in peace to God or our brothers with ANYTHING external."

( xv ) The "sin of onan" was called a "sin" because it involved a related type of self-delusion; namely, that pleasure WITHOUT relating can exist.

( xvi ) To repeat an earlier instruction, the concept of either the self or another as a "sex-OBJECT" epitomizes this strange reversal. As B. put it, and very correctly, too, it IS objectionable, but only because it is invalid. Upside-down logic produces this kind of thinking.

( xvii ) Child of God, you were created to create the good, the beautiful, and the holy. Do not lose sight of this. You were right in telling B. to invite Me to enter anywhere temptation arises. I will change the situation from one of inappropriate sexual attraction to one of impersonal miracle- working. The concept of changing the channel for libidinal expression is Freud's greatest contribution, except that he did not understand what "channel" really means.

( xviii ) (Neither B. nor I is really clear about how sexual-impulses can be directly translated into miracle-impulses.) The fantasies that I mentioned yesterday (refers to discussion HS & B. had) provide an excellent example of how you switch. (Now switch the pronoun references, or it will be too confusing.)

( xix ) Fantasies are distorted forms of thinking, because they always involve twisting perception into unreality. Fantasy is a debased form of vision. Visions and Revelations are closely related. Fantasies & projection are more closely associated, because both attempt to control external reality according to false internal needs. "Live and let live" happens to be a very meaningful injunction. Twist reality in any way, and you are perceiving destructively. Reality was lost thru usurpation, which in turn produced tyranny. I told you you were now restored to your former role in the Plan of Atonement. But you must still choose freely to devote your heritage to the greater Restoration. As long as a single slave remains to walk the earth, your release is not complete. Complete restoration of the Sonship is the only true goal of the miracle-minded.

( xx ) Sexual fantasies are distortions of percetion by definition. They are a means of

making false associations, and obtaining pleasure from them. Man can do this only because he IS creative. But although he can perceive false associations, he can never make them real except to himself. As was said before, man believes in what he creates. If he creates a miracle, he will be equally strong in his belief in that. The strength of his conviction will then sustain the belief of the miracle receiver.

( xxi ) NO fantasies, sexual or otherwise, are true. Fantasies become totally unnecessary as the Wholly satisfying nature of reality becomes apparent. The sex impulse IS a miracle impulse when it is in proper focus. One individual sees in another the right partner for "procreating the stock" (Wolff was not too far off here), and also for their joint establishment of a creative home. This does not involve fantasy at all. If I am asked to participate in the decision, the decision will be a Right one, too.

( xxii ) In a situation where you or another person, or both, experience inappropriate sex impulses, KNOW FIRST that this is an expression of fear. Your love toward each other is NOT perfect, and this is why the fear arose. Turn immediately to me by denying the power of the fear, and ask me to help you to replace it will (with) love. This shifts the sexual impulse immediately to the miracle-impulse, and places it at MY disposal.

( xxiii ) Then acknowledge the true creative worth of both yourself AND the other one. This places strength where it belongs. Note that sexual fantasies are ALWAYS destructive (or depleting), in that they perceive another in an inappropriate creative role. Both people are perceived essentially as "objects" fulfilling THEIR OWN pleasure drives. This dehumanized view is the source of the DEPLETING use of sex. Freud's description is purely NEGATIVE, i.e., as a release from the UNPLEASANT. He also observed that the tension from id impulses never completely abates.

( xxiv ) What he should have said is that the shift from miracle-impulses to sexual impulses was debilitating in the first place, because of the level- confusion involved. This set up a state in which real release was impossible. Note also that Freud's notion of sex was as a device for inducing RELAXATION, which he confused with PEACE.

( xxv ) Inappropriate sex relaxes only in the sense that it may induce physical sleep. The miracle, on the other hand, is an ENERGIZER. It always strengthens, and never depletes. It DOES induce peace, and by establishing tranquillity (not relaxation) it enables both giver and receiver to enter into a state of Grace. Here his miracle-mindedness, (not release from tension) is restored.

( xxvi ) Tension is the result of a building-up of unexpressed miracle- impulses, This can be truly abated only by releasing the miracle-drive, which has been blocked. Converting it to sexual libido merely produces further blocking. Never foster this illusion in yourself, or encourage it in others. An "object" is incapable of release, because it is a concept which is deprived of creative power. The recognition of the real creative power in yourself AND others brings release because it brings peace.

( xxvii ) You and B. both chose your present sex partners shamefully, and would have to atone for the lack of love which was involved in any case.

( xxviii ) You selected them precisely BECAUSE they were NOT suited to gratify your fantasies. This was not because you wanted to abandon or give up the fantasies, but because you were AFRAID of them. You saw in your partners a means of protecting against the fear, but both of you continued to "look around" for chances to indulge the fantasies.

( xxix ) The dream of the "perfect partner" is an attempt to find EXTERNAL integration, while retaining conflicting needs in the self.

( xxx ) B. was somewhat less guilty of this than you, but largely because he was more

afraid. He had abandoned the hope (of finding a perfect partner) in a neurotic sense of despair of finding it. You, on the other hand, insisted that the hope was justified. Neither of you, therefore, was in your Right Mind.

( xxxi ) As was said before, homosexuality is inherently more risky (or error prone) than heterosexuality, but both can be undertaken on an equally false basis. The falseness of the basis is clear in the accompanying fantasies. Homosexuality ALWAYS involves misperception of the self OR the partner, and generally both. Penetration DOES NOT involve magic, nor DOES ANY form of sexual behavior. It IS a magic belief to engage in ANY form of body image activity at all. You neither created yourselves, nor controlled your creation. By introducing levels into your own perception, you opened the way for body-image distortions.

( xxxii ) The lack of love (or faulty need-orientation) which led to your particular person (not OBJECT) choices CAN BE corrected within the existent framework, and would HAVE to be in the larger interest of overall progress. The situation is questionable largely because of its inherent vulnerability to fantasy-gratification. Doing the best you can WITHIN this limitation is probably the best corrective measure at present. Any relationship you have undertaken for whatever reasons becomes a responsibility.

( xxxiii ) If you shift your own needs, some amount of corresponding shift in the need-orientation of the other person MUST result, This will be sssssbeneficial, even if the partner was originally attracted to you BECAUSE of your disrespect. Teaching devices which are totally alien to a learner's perceptual system are usually merely disruptive. Transfer depends on SOME common elements in the new situation which are understandable in terms of the old.

My autobiography.

A Course in Miracles

( the first part)

( i ) This is a course in miracles. It is a required course. Only the time you take it is voluntary. Free will does not mean that you can establish the curriculum. It means only that you may elect what you want to take at a given time.

( ii ) The course does not aim at teaching the meaning of love, for that is beyond what can be taught. It does aim, however, at removing the blocks to the awareness of love's Presence, Which is your natural inheritance. The opposite of love is fear, but what is all-encompassing can have no opposite.

( iii ) This course can therefore be summed up very simply in this way:

Nothing real can be threatened. Nothing unreal exists. Herein lies the Peace of God.

( iv ) There is no order of difficulty among miracles. One is not "harder" or "bigger" than another. They are all the same. All expressions of love are maximal.

( v ) Miracles as such do not matter. The only thing that matters is their Source, Which is far beyond human evaluation.

( vi ) Miracles occur naturally as expressions of love. The real miracle is the love that inspires them. In this sense, everything that comes from love is a miracle.

( vii ) All miracles mean life, and God is the Giver of life. His Voice will direct you very specifically. You will be told all you need to know.

( viii ) Miracles are habits and should be involuntary. They should not be under conscious control. Consciously selected miracles can be misguided.

( ix ) Miracles are natural. When they do NOT occur something has gone wrong.

( x ) Miracles are everyone's right, but purification is necessary first.

( xi ) Miracles are healing because they supply a lack in that they are performed by those who temporarily have more for those who temporarily have less.

( xii ) Miracles are a kind of exchange. Like all expressions of love, which are ALWAYS miraculous in the true sense, the exchange reverses the physical laws. They bring MORE love both to the giver AND the receiver.

( xiii ) The use of miracles as spectacles to INDUCE belief is wrong; or, better, is a misunderstanding of their purpose. They are really used FOR and BY believers.

( xiv ) Prayer is the medium of miracles. Prayer is the natural communication of the created with the Creator. Through prayer love is received, and through miracles love is expressed.

( xv ) Miracles are thoughts. Thoughts can represent lower-order or higher- order reality. This is the basic distinction between intellectualizing and thinking. One makes the physical and the other creates the spiritual, and we believe in what we make or create.

( xvi ) Miracles are both beginnings and endings. They thus alter the temporal order. They are always affirmations of rebirth, which seem to go back, but really go forward. They undo the past in the present, and thus release the future.

( xvii ) Miracles bear witness to truth. They are convincing because they arise from

conviction. Without conviction they deteriorate into magic, which is mindless, and therefore destructive; or rather, the uncreative use of mind.

( xviii ) Each day should be devoted to miracles. The purpose of time is to enable man to learn to use it constructively. Time is thus a teaching device, and a means to an end. It will cease when it is no longer useful in facilitating learning.

( xix ) Miracles are teaching devices for demonstrating that it is more blessed to give than to receive. They simultaneously increase the strength of the giver and supply strength to the receiver.

( xx ) Miracles are the transcendence of the body. They are sudden shifts into invisibility, away from a sense of lower-order reality. That is why they heal.

( xxi ) A miracle is a service. It is the maximal service one individual can render another. It is a way of loving your neighbor as yourself. The doer recognizes his own and his neighbor's inestimable worth simultaneously.

( xxii ) Miracles make minds one in God. They depend on cooperation, because the Sonship is the sum of all the Souls God created. Miracles therefore rest on the laws of eternity, not of time.

( xxiii ) Miracles reawaken the awareness that the Spirit, not the body, is the altar of truth. This is the recognition that leads to the healing power of the miracle.

( xxiv ) Miracles are natural expressions of total forgiveness. Through miracles, man accepts God's forgiveness by extending it to others.

( xxv ) Miracles are associated with fear only because of the fallacious belief that darkness can HIDE. Man believes that what he cannot see does not exist, and his physical eyes cannot see in the dark. This is a very primitive solution, and has led to a denial of the Spiritual eye. * The escape from darkness involves two stages:

( xxvi ) A. The recognition that darkness CANNOT hide. This step usually entails fear. B. The recognition that there is nothing you WANT to hide, even if you COULD. This step brings ESCAPE from fear. (* The term "Spiritual eye" is later replaced by the Holy Spirit and the physical eye becomes the ego. The emphasis on the two ways of seeing, however, remains throughout. )

( xxvii ) Miracles rearrange perception, and place the levels of perception in true perspective. This heals at ALL levels, because sickness comes from confusing the levels.

( xxviii ) When you have become willing to hide nothing, you will not only be willing to enter into communion, but will also understand peace and joy. Your commitment is not yet total, and that is why you still have more to learn than to teach. When your equilibrium stabilizes, you will be able to teach as much as you learn, which will give you the proper balance. Meanwhile, remember that no effort is wasted, for unless you remember this, you cannot avail yourselves of MY efforts, which ARE limitless. Only eternity is real. Why not use the illusion of time constructively?

( xxix ) Miracles enable man to heal the sick and raise the dead because he made sickness and death himself, and can abolish both. YOU are a miracle, capable of creating in the likeness of your Creator. Everything else is only your own nightmare, and does not exist. Only the Creations of Light are real.

( xxx ) Miracles are part of an interlocking chain of forgiveness which, when completed, is the Atonement. This process works all the time, and in all the dimensions of time.

( xxxi ) I am in charge of the process of Atonement, which I undertook to begin. When you offer a miracle unto any of my brothers, you do it unto YOURSELF and me. The reason YOU come before ME is that I do not need miracles for my own Atonement, but I stand at the end in case you fail temporarily. The purpose of my part in the Atonement is

the canceling out of all lacks of love which men could not otherwise correct. The word "sin" should be changed to "lack of love/' because "sin" is a man-made word with threat connotations which he made up himself. No REAL threat is involved anywhere. Nothing is gained by frightening yourselves, and it is very destructive to do so.

( xxxii ) Miracles represent FREEDOM from fear." Atoning" really means "undoing." The undoing of fear is an essential part of the Atonement value of miracles.

( xxxiii ) The purpose of the Atonement is to restore EVERYTHING to you; or rather, to restore it to your AWARENESS. You were GIVEN everything when you were created, just as everyone was. When you have been restored to the recognition of your original state, you naturally become part of the Atonement yourself. As you share MY inability to tolerate lack of love in yourself and others, you MUST join the Great Crusade to correct it. The slogan for the Crusade is "Listen, learn, and DO; " - Listen to my voice, learn to undo error, and DO something to correct it.

( xxxiv ) The power to work miracles BELONGS to you. I will provide the opportunities to do them, but YOU must be ready and willing, since you are already able. Doing them will bring conviction in the ability, since conviction really comes through accomplishment. The ability is the potential; the achievement is its expression; and the Atonement is the Purpose.

( xxxv ) A miracle is a universal blessing from God through me to ALL my brothers. It is the privilege of the forgiven to forgive.

( xxxvi ) The disciples were specifically told to be physicians of the Lord and to heal others. They were also told to HEAL THEMSELVES, and were promised that I would never leave them or forsake them. Atonement is the natural profession of the Children of God, because they have professed me." Heaven and earth shall pass away" simply means that they will not continue to exist as separate states. My word, which is the Resurrection and the Light, shall not pass away because Light is eternal. YOU are the work of God, and His work is wholly lovable and wholly loving. This is how a man MUST think of himself in his heart, because this is what he IS.

( xxxvii ) Miracles are a means of organizing different levels of consciousness.

( xxxviii ) Miracles come from the below or subconscious level. Revelations come from the above or superconscious level. The conscious level is in between, and reacts to either sub- or superconscious impulses in varying ratios. Consciousness is the level which engages in the world, and is capable of responding to both. Having no impulses from itself, and being primarily a mechanism for inducing response, it can be very wrong.

( xxxix ) Revelation induces complete but temporary suspension of doubt and fear. It represents the original form of communication between God and His Souls, involving an extremely personal sense of closeness to Creation, which man tries to find in physical relationships. Physical closeness CANNOT achieve this. The subconscious impulses properly induce miracles, which are genuinely interpersonal, and result in real closeness to others. This can be misunderstood by a PERSONALLY willful consciousness as impulses toward physical gratification.

( il ) Revelation unites Souls directly with God. Miracles unite minds directly with each other. Neither emanates from consciousness, but both are EXPERIENCED there. This is essential, since consciousness is the state which induces action, though it does NOT inspire it. Man is free to believe what he chooses, and what he DOES attests to what he believes. The deeper levels of the subconscious ALWAYS contain the impulse to miracles, but man is free to fill its more superficial levels, which are closer to consciousness, with the impulses of this world, and to identify himself with them. This results in DENYING

himself access to the miracle level underneath. In his actions, then, his relationships also become superficial, and miracle-inspired relating becomes impossible. ( ili )Miracles are a way of EARNING release from fear.

( ilii ) Revelation induces a state in which fear has ALREADY been abolished. Miracles are thus a means, and revelation is an end. Miracles do not depend on revelation; they INDUCE it. Revelation is intensely personal, and cannot actually be translated into conscious content at all. That is why any attempt to describe it in words is usually incomprehensible. Revelation induces ONLY experience. Miracles, on the other hand, induce ACTION. Miracles are more useful now, because of their interpersonal nature. In this phase of learning, working miracles is more important because freedom from fear cannot be thrust upon you.

( iliii ) Miracles praise God through men. They praise God by honoring His Creations, affirming their perfection. They heal because they deny body- identification and affirm Soul-identification. By perceiving the Spirit, they adjust the levels and see them in proper alignment. This places the Spirit at the center, where Souls can communicate directly.

( iliv ) Miracles should inspire gratitude, not awe. Man should thank God for what he really is. The Children of God are very holy, and the miracle honors their holiness.

( ilv ) God's Creations never lose their holiness, although it can be hidden. The miracle uncovers it, and brings it into the light where it belongs. Holiness can never be really hidden in darkness, but man can deceive himself about it. This illusion makes him fearful, because he knows in his heart it IS an illusion, and he exerts enormous efforts to establish its reality. The miracle sets reality where it belongs. Eternal reality belongs only to the Soul, and the miracle acknowledges only the truth. It thus dispels man's illusions about himself, and puts him in communion with himself AND God.

( ilvi ) Christ inspires all miracles, which are really intercessions. They intercede for man's holiness, and make his perceptions holy. By placing him beyond the physical laws, they raise him into the sphere of celestial order. In THIS order, man IS perfect.

( ilvii ) The Soul never loses its communion with God. Only the mind NEEDS Atonement. The miracle joins in the Atonement of Christ by placing the mind in the service of the Spirit. This establishes the proper function of the mind, and corrects its errors.

( ilviii ) Miracles honor man BECAUSE he is lovable. They dispel illusions about him, and perceive the Light in him. They thus atone for his errors by freeing him from his own nightmares. They release him from a prison in which he has imprisoned HIMSELF, and by freeing his mind from illusions, they restore his sanity. Man's mind CAN be possessed by illusions, but his Spirit is eternally free. If a mind perceives without love it perceives an empty shell, and is unaware of the Spirit within it. But the Atonement restores the Soul to its proper place. The mind that serves the Spirit is invulnerable.

( ilix ) Miracles restore the mind to its fullness. By atoning for lack, they establish perfect protection. The strength of the Soul leaves no room for intrusions. The forgiven are filled with the Soul, and they forgive in return. It is the duty of the released to release their brothers.

( 1 ) The forgiven ARE the means of Atonement. Those released by Christ must join in releasing their brothers, for this is the Plan of the Atonement. Miracles are the way in which minds which serve the Spirit unite with Christ for the salvation, or release, of all God's Creations.

( li ) Miracles are expressions of love, but it does NOT follow that they will always have observable effects. I am the only one who can perform miracles indiscriminately, because

I AM the Atonement. You have a ROLE in the Atonement, which I will dictate TO you. Ask ME which miracles you should perform. This spares you exhaustion, because you will act under direct communication.

( lii ) Christ-controlled miracles are part of the Atonement, but Christ- guidance is personal. The impersonal nature of miracles is an essential ingredient, because this enables ME to control their distribution. Christ- guidance leads to the highly PERSONAL experience of Revelation. This is why it involves PERSONAL choice. A guide does NOT control, but he DOES direct, leaving the following up to you." Lead us not into temptation" means "guide us out of our own errors." "Take up thy cross and follow me" means "recognize your errors and choose to abandon them by following my guidance."

( liii ) Remember that error cannot really threaten truth, which can ALWAYS withstand it. ONLY the error is really vulnerable. You are free to establish your kingdom where you see fit, but the right choice is inevitable if you remember this:-

The Soul is in a state of grace forever.

Man's reality is ONLY his Soul.

Therefore man is in a state of grace forever.

( liv ) Atonement undoes all errors in this respect, and thus uproots the REAL source of fear. Whenever God's reassurances are experienced as threat, it is ALWAYS because you are defending misplaced and misdirected loyalty. That is what projection always involves. Error is lack of love. When man projects this onto others, he DOES imprison them, but only to the extent that he reinforces errors they have ALREADY made. This makes them vulnerable to the distortions of others, since their OWN perception of themselves is distorted. The miracle worker can ONLY bless, and thus undoes their distortions, and frees them from prison.

( lv ) Miracles are examples of right thinking. Reality contact at all levels becomes strong and accurate, thus permitting correct delineation of intra- and interpersonal boundaries. As a result, the doer's perceptions are aligned with truth as God created it.

( lvi ) A miracle is a correction factor introduced into false thinking by me. It acts as a catalyst, shaking up erroneous perception, and reorganizing it properly. This places man under the Atonement principle, where his perception is healed. Until this has occurred, revelation of the Divine order is impossible.

( lvii ) The Spiritual eye is the mechanism of miracles because what It perceives IS true. It perceives both the Creations of God and the creations of man. Among the creations of man, It can also separate the true from the false by Its ability to perceive totally, rather than selectively. It thus becomes the proper instrument for reality testing, which always involves the necessary distinction between the false and the true.

( lviii ) The miracle dissolves error because the Spiritual eye identifies error as false, or unreal. This is the same as saying that by perceiving light, darkness automatically disappears.

( lix ) Darkness is lack of light, as sin is lack of love. It has no unique properties of its own. It is an example of the "scarcity" fallacy, from which ONLY error can proceed. Truth is always abundant. Those who perceive and acknowledge that they have everything have no need for driven behavior of ANY kind.

( lx ) The miracle acknowledges all men as your brothers and mine. It is a way of perceiving the universal mark of God in them. The specialness of God's Sons does NOT

stem from exclusion, but from inclusion. ALL my brothers are special. If they believe they are deprived of anything, their perception becomes distorted. When this occurs, the whole family of God, or the Sonship, is impaired in its relationships. Ultimately, every member of the family of God must return. The miracle calls him to return, because it blesses and honors him even though he may be absent in spirit.

( lxi ) "God is not mocked" is not a warning, but a reassurance on this point. God WOULD be mocked if any of His Creations lacked holiness. The Creation IS whole, and the mark of wholeness is holiness.

( lxii ) Wholeness is the perceptual content of miracles. It thus corrects, or atones for, the faulty perception of lack anywhere.

( lxiii ) Here we begin to make the fundamental distinction between miracles and projection. The stimulus MUST precede the response, and will also determine the kind of response that is evoked. Behavior IS response, so that the question "response to what?" becomes crucial. Since stimuli are identified through perception, you first perceive the stimulus and then behave accordingly. It follows, then, that:

As ye perceive,

So shall ye behave.

( lxiv ) The Golden Rule asks you to behave toward others as you would have them behave toward you. This means that the perception of BOTH must be accurate. The Golden Rule is the rule for appropriate behavior. You cannot behave appropriately unless you perceive accurately, because appropriate behavior DEPENDS on lack of level confusion. The presence of level confusion ALWAYS results in variable reality testing, and therefore in variability in behavioral appropriateness. Since you and your neighbor are equal members of the same family, as you perceive both, so you will behave toward both. The way to perceive for Golden Rule behavior is to look out from the perception of your OWN holiness, and perceive the holiness of others.

( lxv ) The emptiness engendered by fear should be replaced by love, because love and its absence are in the same dimension, and correction cannot be undertaken except WITHIN a dimension. Otherwise, there has been a confusion of levels. Death is a human affirmation of a belief in "fate," or level confusion. That is why the Bible says, "There IS no death," and why I demonstrated that death does not exist. I came to fulfill the law by REINTERPRETING it. The law itself, if properly understood, offers only protection to man. It is those who have not yet "changed their minds" who entered the "hellfire" concept into it.

( lxvi ) I assure you that I will witness for anyone who lets me, and to whatever extent he permits it. YOUR witnessing demonstrates YOUR belief, and thus strengthens it. Those who witness for me are expressing, through their miracles, that they have abandoned the belief in deprivation in favor of the abundance they have learned BELONGS to them.

( lxvii ) A MAJOR contribution of miracles is their strength in releasing man from his misplaced sense of isolation, deprivation and lack.

( lxviii ) Miracles are affirmations of Sonship, which is a state of completion and abundance. Whatever is true and real is eternal, and CANNOT change or BE changed. The Soul is therefore unalterable because it is ALREADY perfect, but the mind can elect the level it chooses to serve. The ONLY limit which is put on its choice is that it CANNOT serve two masters.

( lxix ) The mind, if it elects to do so, becomes a medium by which the Soul creates

along the line of its own Creation. If it does not freely elect to do so, it retains its creative POTENTIAL, but places itself under tyrannous rather than genuinely authoritative control. As a result it imprisons, because such are the dictates of tyrants. To change your mind means to place it at the disposal of TRUE Authority.

( lxx ) The miracle is thus a sign that the mind has chosen to be led by Christ in His service. The abundance of Christ is the natural result of choosing to follow Him. ALL shallow roots must be uprooted, because they are not deep enough to sustain you. The illusion that shallow roots can be DEEPENED, and thus made to hold, is one of the distortions on which the REVERSAL of the Golden Rule rests. As these false underpinnings are given up, the equilibrium is temporarily experienced as unstable. However, the fact is that NOTHING is less stable than an orientation that is upside down. Nor can anything which holds it that way be really conducive to greater stability.

( lxxi ) Miracles arise from a miraculous state of mind. By being one, this state of mind goes out to ANYONE, even without the awareness of the miracle worker himself. The impersonal nature of miracles is because the Atonement itself is one, uniting all creations with their Creator.

( lxxii ) The miracle is an expression of an inner awareness of Christ, and the acceptance of His Atonement. The mind is then in a state of grace, and naturally becomes gracious, both to the Host within and the stranger without. By bringing in the stranger, he becomes your brother.

( lxxiii ) A miracle is never lost. It touches many people you do not even know, and sometimes produces undreamed of changes in forces of which you are not even aware. That is not your concern. The miracle will always bless YOU.

( lxxiv ) The miracles you are NOT asked to perform have not lost their value. They are still expressions of your own state of grace, but the ACTION aspect of the miracle should be Christ-controlled because of His complete awareness of the Whole Plan. The impersonal nature of miracle-mindedness ensures YOUR grace, but only Christ is in a position to know where grace can be BESTOWED.

( lxxv ) Miracle-mindedness means miracle-readiness. Readiness means that you should always keep your perceptions straight, so that you will ALWAYS be ready, willing and able. These are the essentials for "listen, learn and do." You must be READY to listen, WILLING to learn, and ABLE to do. Only the last is involuntary, because it is the APPLICATION of miracles which must be Christ-controlled. The other two, which are the VOLUNTARY aspects of miracle-mindedness, ARE up to you.

( lxxvi ) Awe is an inappropriate response to miracles.

( lxxvii ) Revelation is literally unspeakable because it is an experience of unspeakable love. Awe should be reserved for revelation, to which it is perfectly and correctly applicable. It is NOT appropriate for miracles because a state of awe is worshipful. It implies that one of a lesser order stands before a greater one. This is the case ONLY when a Soul stands before its Creator. Souls are perfect creations, and experience awe only in the Presence of the Creator of perfection.

( lxxviii ) The miracle, on the other hand, is a sign of love among equals. Equals cannot be in awe of one another because awe implies inequality. It is therefore an inappropriate reaction to me. An elder brother is entitled to respect for his greater experience, and a reasonable amount of obedience for his greater wisdom. He is also entitled to love because he IS a brother, and also to devotion if he is devoted. It is only my devotion that entitles me to yours. There is nothing about me that YOU cannot attain. I have nothing that does not come from God. The main difference between us as yet is that I have

NOTHING ELSE. This leaves me in a state of true holiness, which is only a POTENTIAL in you.

( lxxix ) "No man cometh unto the Father but by me" is among the most misunderstood statements in the Bible. It does NOT mean that I am in any way separate or different from you EXCEPT IN TIME, which does not really exist at all. Actually, the quotation is more meaningful if it is considered on a vertical rather than a horizontal axis. Regarded along the vertical, man stands below me and I stand below God. In the process of "rising up," I AM higher. This is because, without me, the distance between God and man would be too great for you to encompass.

( lxxx ) I bridge the distance as an elder brother to man on the one hand, and as a Son of God on the other. My devotion to my brothers has placed me in charge of the Sonship, which I can render complete only to the extent to which I can SHARE it. This may appear to contradict the statement "I and my Father are one," but there are still separate parts in the statement, in recognition that the Father is greater. (The original statement was "are of one kind"). The Holy Spirit is the Bringer of Revelations. Revelations are INDIRECTLY inspired by me, because I am close to the Holy Spirit, and alert to the revelation-readiness of my brothers. I can thus BRING down to them more than they can DRAW down to themselves.

( lxxxi ) The Holy Spirit is the Highest Communication Medium. Miracles do not involve this type of communication because they are TEMPORARY communication devices. When man returns to his original form of communication with God, the need for miracles is over. The Holy Spirit mediates higher to lower communication, keeping the direct channel from God to man open for revelation. Revelation is not reciprocal. It is always FROM God TO man. The miracle IS reciprocal because it involves equality.

( lxxxii ) The miracle is a learning device which lessens the need for time. In the longitudinal or horizontal plane, the recognition of the true equality of all the members of the Sonship appears to involve almost endless time. However, the sudden shifts from horizontal to vertical perception which the miracle entails introduces an interval from which the doer and the receiver BOTH emerge much farther along in time than they would otherwise have been.

( lxxxiii ) The miracle thus has the unique property of shortening time by rendering the space of time it occupies unnecessary. There is NO relationship between the time a miracle TAKES and the time it COVERS. It substitutes for learning that might have taken thousands of years. It does this by the underlying recognition of perfect equality and holiness between the doer and the receiver on which the miracle rests.

( lxxxiv ) We said before that the miracle abolishes time. It does this by a process of COLLAPSING it, and thus abolishing certain INTERVALS within it. It does this, however, WITHIN the larger temporal sequence. It establishes an out- of-pattern time interval which is NOT under the usual laws of time. Only in this sense is it timeless. By collapsing time it literally saves time, much as daylight saving time does. It rearranges the distribution of light.

( lxxxv ) The miracle is the only device which man has at his immediate disposal for controlling time. Only revelation TRANSCENDS time, having nothing to do with time at all.

( lxxxvi ) The miracle is much like the body, in that both are learning aids which aim at facilitating a state in which they are unnecessary. When the Soul's original state of direct communication is reached, neither the body nor the miracle serves any purpose. While he believes he is in a body, however, man can choose between loveless and miraculous

channels of expression. He can make an empty shell, but he CANNOT express nothing at all. He can wait, delay, paralyze himself, reduce his creativity to almost nothing, and even introduce a developmental arrest or even a regression. But he CANNOT abolish his creativity. He can destroy his medium of communication, but NOT his potential.

( lxxxvii ) Man was NOT created by his own free will alone. Only what HE creates is his to decide. The basic decision of the miracle-minded is not to wait on time any longer than is necessary. Time can waste as well as be wasted. The miracle-worker, therefore, accepts the time-control factor gladly, because he recognizes that every collapse of time brings all men closer to the ultimate RELEASE from time, in which the Son and the Father ARE one.

( lxxxviii ) Equality does not imply homogeneity NOW. When everyone recognizes that he has everything, individual contributions to the Sonship will no longer be necessary. When the Atonement has been completed, ALL talents will be shared by ALL the Sons of God. God is NOT partial. All His children have His total Love, and ALL his gifts are freely given to everyone alike." Except ye become as little children" means that, unless you fully recognize your complete dependence on God, you cannot know the real power of the Son in his true relationship with the Father.

( lxxxix ) You who want peace can find it only by complete forgiveness. You never really WANTED peace before, so there was no point in being told how to achieve it. No learning is acquired by anyone unless he wants to learn it, and believes in some way that he NEEDS it. While the concept of lack does not exist in the Creation of God, it is VERY apparent in the creations of man. It is, in fact, the essential difference. A need implies lack by definition. It involves the recognition that you would be better off in a state which is somehow different from the one you are in.

( ic ) Until the "separation," which is a better term than the "fall," nothing was lacking. This meant that man had no needs at all. If he had not deprived himself, he would never have experienced them. After the separation, needs became the most powerful source of motivation for human action. All behavior is essentially motivated by needs, but behavior itself is not a Divine attribute. The body is the mechanism for behavior. The belief that he COULD be better off is the reason why man has this mechanism at his disposal.

( ici ) Each one acts according to the particular hierarchy of needs he establishes for himself. His hierarchy, in turn, depends on his perception of what he IS; that is, what he LACKS. A sense of separation from God is the ONLY lack he really needs to correct. This sense of separation would never have occurred if he had not distorted his perception of truth, and thus perceived HIMSELF as lacking. The concept of ANY sort of need hierarchy arose because, having made this fundamental error, he had already fragmented himself into levels with different needs. As he integrates HE becomes one, and his needs become one accordingly.

( icii ) Unified need produces unified action because it produces a lack of ambivalence. The concept of a need hierarchy, a corollary to the original error that man can be separated from God, requires correction at its own level, before the error of perceiving levels at all can be corrected. Man cannot behave effectively while he operates at split levels. However, while he does, correction must be introduced from the bottom UP. This is because he now operates in space, where concepts such as "up" and "down" are meaningful. Ultimately, space is as meaningless as time. The concept is really one of space-time BELIEF.

( iciii ) The physical world exists only because man can use it to correct his UNBELIEF, which placed him in it originally. He can never control the effects of fear himself because

he MADE fear, and believes in what he made. In attitude, then, though NOT in content, he resembles his own Creator, Who has perfect faith in His creations BECAUSE He created them. Belief in a creation produces its existence. That is why a man can believe in what no- one else thinks is true. It is true for him because it was made BY him.

( iciv ) Every aspect of fear proceeds from upside-down perception. The more truly creative devote their efforts to correcting perceptual distortions. The neurotic devotes his to compromise. The psychotic tries to escape by establishing the certain truth of his own errors. It is most difficult to free him by ordinary means, because he is more consistent in his own denial of truth. The miracle, however, makes no such distinctions. It corrects errors BECAUSE they are errors. Thus, the next point to remember about miracles is,

( icv ) The miracle makes NO distinction among degrees of misperception. It is a device for perception-correction, effective quite apart from either the degree or the direction of the error. This is its TRUE indiscriminateness.

( icvi ) Christ-controlled miracles are selective ONLY in the sense that they are directed towards those who can use them for THEMSELVES. Since this makes it inevitable that they will extend them to others, a strong chain of Atonement is welded. However, Christ-control takes no account at all of the magnitude of the miracle itself, because the concept of size exists in a plane that is itself unreal. Since the miracle aims at RESTORING the awareness of reality it would hardly be useful if it were bound by the laws which govern the error it aims to correct. Only man makes this kind of mistake. It is an example of the foolish consistency which his own false beliefs have engendered.

( icvii ) The power and strength of man's creative will must be understood before the real meaning of denial can be appreciated and relinquished. It is NOT mere negation. It is a positive miscreation. While the miscreation is NECESSARILY believed in by its maker, it does not exist at all at the level of true creation.

( icviii ) The miracle compares what man has made with the higher level creation, accepting what is IN ACCORD as true and rejecting the DISCORD as false. ALL aspects of fear are untrue because they do not exist at the higher creative level, and therefore do not exist at all. To whatever extent a man is willing to submit his beliefs to this test, to that extent are perceptions corrected.

( icix ) In sorting out the false from the true, the miracle proceeds along the following lines,-

If perfect love casts out fear, And if fear exists, Then there is NOT perfect love. But

Only perfect love REALLY exists.

If there IS fear,

It creates a state which does not exist.

Believe this, and you WILL be free. Only God can establish this solution and THIS faith IS His gift.

Information on Glosa, an international auxiliary language.

On-going discussions. To see the current discussions click on 'sort by date' at the

link.

III Pictures of the beach from my home country, Costa Rica.

IV Tamarindo beach newsgroup.

V Algol 68 computer programming resources, featuring a terrific book for learning computer programming, called "Programming Algol 68 Made Easy".

VI Vital medical information that everyone should know about.

VII. Aspects of Rosicrucian initiation philosophy. As usual, interesting for most of that which remains unsaid, however, bits and pieces of esoteric philosophy may yet reveal certain underlying principles and similarities, from the vast resource of diverse philosophic teachings found on the WWW.

VIII. Concerning the mathematical basis and African origin of Geomancy, which was the traditional method of divination in Europe before the esoteric orders, such as Freemasonry or Rosicrucianism, became popular.

IX. A page from the site dedicated to the Fourth Way teachings of Gurdjieff, explaining the 'Six Processes', which seem to be of Pythagorean origin but have a surprising scientific basis.

V. Traditional Western interpretation of the Geomantic archetypes, from the writings of the renowned occultism author Agrippa. This is useful for its historical and astrologic associations. Most contemporary understanding of the archetypes seems to be derived from this author.

A.1. Modern day rendering of the meanings of the Geomantic archetypes, by the contemporary astrologer Anthony Louis.

XII. The James Legge translation of the I-Ching on-line.

XIII. Calendar converter. Enter the date in one calendar and get the dates in all the others. Includes Gregorian, Baha'i, Mayan, Hebrew, etc. May be downloaded for personal use.

XIV. Read some of the Persian classics here. Includes Rumi, Sadi, Khayyam, etc. Especially Rumi is useful for a general understanding of Islams contributions to philosophy.

.V. Read the Baha'i Writings here. All the basic Texts and interpretations, translations by Shoghi Effendi, the Guardian of the Baha'i Faith.

XVI. Good introduction to the Baha'i Faith in English. Introductions are also available

in Persian or in Arabic.

XVII. Lots of information on Zoroastrian philosophy, with references to the original Teachings of Zoroaster.

XVIII. The Astrodienst website, featuring free calculation of horoscopes with the Swiss ephemeris.

XIX. The page on Sufism from Wiki, the free encyclopedia. Good description of the Sufi psychology.

XX. Interesting site on the Fibonacci sequence; the golden string appears in the Wythoff array. ( see the Phi Formula link at bottom )

XXI. A site dedicated to Pythagoras. Contains many of his sayings.

XXII. This is the site of Global Projects, an organization with similar ideals to those of the Baha'i Faith.

Ponga el mouse sobre las lineas para ver la traduccion sintacticamente equivalente al espanol.

Mi pagina qi kopula a ci pagina de ge-projekti phi translati.

II Plus vide Baha'i nece plu preka.

III Una nota (en espanol) explicando mi teoria de la gramatica de Glosa.

IV Version en Ingles de esta pagina.

Sankti Quran

Ilntra-duce

In nomina de Kompasio Kompasio-pe Teo

1 . A Kirio de plu munda

2. Kompasio Kompasio-pe

3. An-regi de Di de Judika-decide Teo lauda.

4. Na adora Tu e petitio asista de Tu.

5. Na petitio Tu duce in orto via; via de qi es Tu gratia

6. no de qi es Tu furi

7. ni de plu lose.

IlBovi

In nomina de Kompasio Kompasio-pe Teo

1. No dubi es ci bibli duce plu timidi

2. qi kredi u-la kripti e ofere preka e prodiga de qod Na dona

3. e qi kredi u-la ge-kata a tu e u-la ge-kata pre tu plus es certa de qod fu es

I Mi autobiografia.

II Programa de computo para calcular las lecturas astrologicas, en Ingles.

III Lectura astrologica.

IV Textos Baha'is. Astrologia Baha'i

Aqui estan las correspondencias entre los arquetipos geomanticos y los trigramas del I-Ching. Los valores planetarios son los mismos de la tradicion Geomantica, derivandolos del valor agregado de otros dos, de manera que, comenzando con populus y terminando con caput draconis, se anaden pares de arquetipos para obtener los valores arquetipos de los planetas, en el orden tradicional ( Luna, Mercurio, Venus, Sol, Marte, Jupiter, Saturno, Tierra ). Los numeros corresponden a los triagramas del I-Ching, y les siguen sus correspondientes arquetipos:

Las correspondencias entre los arquetipos geomanticos y los principios Baha'is son como sigue. Los principios Baha'is pueden ser estudiados en los libros de Abdul-Baha, como La Sabiduria de Abdul-Baha, o Promulgacion de la Paz Universal.

Para entender estas relaciones, los valores de los arquetipos se pueden comparar, en sus elementos impares y pares ( 1 y 0 ) con instancias positivas o negativas de cada una de las cuatro maneras de obtener conocimiento. Estas son: ( 1 ) los sentidos ( 2 ) la razon ( 3 ) tradicion ( 4 ) inspiracion. Por ejemplo, Puella tiene valores positivos en todos estos menos en tradicion. Por lo tanto, significa que la igualdad a que se refiere no es algo que resulta de la tradicion, sino que depende enteramente de las restantes consideraciones. Conjunctio, la eliminacion de los prejuicios, depende de la razon y puede ser un valor establecido tradicionalmente, y no depende del todo de la perception sensorial o la inspiracion.

48 de los valores arquetipos pueden usarse para propositos astrologicos. Cada uno recibe un valor positivo o negativo, los cuales derivan de los valores impar o par, respectivamente, de los arquetipos. Usando un programa de calculo astrologico, o utilizando mi programa de computo ( vea el enlace arriba ), encuentre las posiciones de los planetas en relacion a 35:06E y 32:56N ( en Bahji, Israel ). Este es el Qibli del mundo Baha'i. Entonces encuentre el numero que corresponde a esa position en la siguiente tabla de los valores zodiacales de los arquetipos:

Aunque se han mencionado en relacion al zodiaco, en realidad estos valores son asignados a seis minutos del zodiaco cada uno, por lo que para facilitar el calculo se recomienda usar el programa de computo en el enlace de arriba.

Los triagramas de las direcciones al Noreste y al Norte se obtienen usando los valores que aparecen arriba en relacion a los valores de los planetas como aparece abajo, en este orden:

Si el valor final es un numero impar, la linea es entera, y si es par, la linea es quebrada. El resultado es un hexagrama del I-Ching, que puede ser interpretado de acuerdo al significado de los arquetipos. Entonces calculamos los triagramas de las direcciones al Sureste y al Suroeste. Para esto el valor del zodiaco que se usa no es el mismo que aparece arriba, sino su posicion impar o par como elemento del zodiaco. Por ejemplo, si es la quinta parte del zodiaco, sera 1, si es la numero 48 sera 2, etc. Y las posiciones de los planetas tambien varian:

saturno	1 + posicion en el zodiaco = valor final
venus	2 + posicion en el zodiaco = valor final
jupiter	2 + posicion en el zodiaco = valor final
mercurio	2 + posicion en el zodiaco = valor final
marte	1 + posicion en el zodiaco = valor final
luna	1 + posicion en el zodiaco = valor final

Los triagramas de las direcciones al Sur y al Este se obtienen usando los valores del zodiaco usados en el primer hexagrama, pero los valores de los planetas son diferentes:

saturno	2 + valor del zodiaco = valor final
venus	1 + valor del zodiaco = valor final
jupiter	1 + valor del zodiaco = valor final
mercurio	2 + valor del zodiaco = valor final
marte	2 + valor del zodiaco = valor final
luna	1 + valor del zodiaco = valor final

Para la parte final de la carta, los triagramas de las direcciones al Oeste y al Noroeste se obtienen usando los valores del zodiaco que se derivan de la posicion de los planetas como elementos zodiacales, igual que en el segundo hexagrama, pero el orden de los planetas es diferente:

I Mi autobiografia.

II Astrologia Baha'i.

III Programa de computo para calcular las lecturas, en Ingles.

Lectura Astrologica

El resultado de el calculo anterior ( vea el enlace de arriba ) viene a ser cuatro hexagramas del I-Ching, cuyos triagramas corresponden a las ocho direcciones de acuerdo al I-Ching. De estos es posible producir uno de los 256 pares de arquetipos usados en la adivinacion Africana. Para el primero del par, considere cada uno de los cuatro hexagramas como representando uno de los valores derivados de asignar cada uno de los valores de los arquetipos a uno de los 64 hexagramas ( comenzando con populus y terminando con caput draconis ), y para el segundo, suma los valores de cada uno de los hexagramas, y un resultado impar produce un uno y uno par un zero. Por ejemplo, esta es la carta para Mayo 22 1844 a las 17:57 GMT, el comienzo de la Era Baha'i:

El primer hexagrama es el hexagrama 45, por lo tanto produce un primer valor arquetipo de uno. El segundo es el hexagrama 48, por lo tanto es un cero. El tercero es el hexagrama 28 y un uno, el cuarto el hexagrama 59 y un uno, asi que el primer arquetipo es 1011, entonces sumando los valores de cada hexagrama se produce el segundo arquetipo, 0101. Desafortunadamente, la interpretacion de los 256 pares de arquetipos usados en la adivinacion Africana no esta disponible en la Red.

En cuanto a la interpretacion de los arquetipos, es de notar primero que se dividen en dos partes cada uno. La lectura de una parte que consiste de un par de valores positivo y negativo favorece al positivo, cuando ambos son negativos representa un conflicto de intereses, y cuando ambos son positivos la harmonia. Todos los parrafos en cualquier escrito en general se pueden comparar a una de estas partes, y la relacion entre ellos puede compararse a la que existe entre colores. Asi, el primer parrafo es verde, el segundo amarillo, el tercero bianco, y despues el azul, rojo, magenta, negro, y finalmente cyan. La combinacion por la cual los colores se combinan para producir otros colores es igualmente como los parrafos se pueden combinar para entenderlos. Por ejemplo, cuando el verde se combina con el rojo se produce amarillo, etc. En relacion a los arquetipos esto puede verse como un metodo para combinar dos lecturas separadas, ya que tendriamos, en los cuatro arquetipos producidos, los ocho colores. Con el I-Ching, por el contrario, tanto el metodo tradicional de los tallos como el nuestro producen lecturas unicas.

En cuanto a otras lecturas u otros escritos, en general se dividen en dos tipos distintos, ya sea que el autor lo considere una busqueda intelectual o la expresion de hechos ( para el ) del todo evidentes. Se puede determinar cientificamente a cual de estos dos pertenece un escrito filosofico, en base al dicho metodo de los colores de interpretacion. Se exprese explicitamente o no, todos comienzan con una distinccion entre lo que existe y lo que no existe, expresados como dos cosas separadas y distintas. Representaremos

estos como 1 y 0 respectivamente. Aunque desde el punto de vista de la Naturaleza se pueda expresar que lo que existe aparece de la nada, expresado como 0, 1, es evidente que para todo lo que es dicho la nada o el cero no se pueden entender como un absolute sino solo en relacion a lo que se dice que existe. Por lo tanto, representaremos el principio basico de la aparicion de la existencia, y todo razonamiento discursivo en relacion a el, como 1,0. De estos todo discurso procede, y asi del cero aparece un uno, expresado como 1, 0, 1. Pero asi como la nada no se puede expresar como un absolute tampoco puede serlo aquello que se dice que existe, una vez comenzado el discurso. Por eso del uno que establecimos anteriormente procede un uno y un cero, y no solamente el cero porque ya existe en relacion al cero anterior, y no unicamente un uno porque entonces se tendria que entender como un absoluto. La expresion viene a ser entonces: 1, 0, 1, 1, 0. Todos los valores subsecuentes se pueden determinar en base a este mismo principio. Los primeros tres han producido otros ciertos valores, asi que continuamos el discurso en base a lo que el cuarto le anade. Siendo este un uno, y como un uno produce un uno y un cero, la proxima expresion es: 1, 0, 1, 1, 0, 1, 0. Continuando con el quinto elemento, y siendo este un cero, el proximo valor expresado es un uno, y despues el sexto elemento, siendo un uno, produce un uno y un cero. Entonces tenemos la expresion: 1, 0, 1, 1, 0, 1, 0, 1, 1, 0. Los primeros dos valores produjeron valores unicos, y comenzando con el tercero, produjo dos valores, entonces esos dos produjeron tres, y esos tres producen cinco. Los cinco entonces producen ocho, que puede expresarse como la suma de cinco y tres, los cinco mismos siendo la suma de tres y dos. El dos se produjo sumando uno y uno, y antes de eso teniamos la expresion del cero. Por lo tanto, como los tres primeros valores producen un unico valor, algunos escritos comienzan con la expresion de este unico valor, y algunos otros expresan asimismo el uno y el cero previos. Los primeros son los escritos de los intelectuales, y los otros los de los poetas mlsticos. Entonces para la aplicacion del metodo de colores astrologicos a la comprension de estos escritos, sera conviente recordar que algunos comienzan con el primer color, el verde, mientras que otros lo hacen con el tercero, el bianco. Ya que la progresion de unos y ceros no produce ningun patron repetible, solo hay estas dos posibles formas de todo razonamiento discursivo. Otros escritos como son los de los cientificos o escritores de fantasias dependen de la abilidad de la mente para recordar cosas que aparecen juntas unas a otras, y asi presentan unos ceros y unos en un intento azaroso de tratar de retener la atencion del lector, pero no de acuerdo a ningun principio de logica. Un ejemplo de la forma de lectura ( o escritura ) propuesta se dara a continuation. Si el tercer parrafo de una escritura se considera bianco, se manifestara como opuesto a lo expresado por el setimo parrafo, el cual seria negro. Pero si fuera un escrito intelectual, los mismos parrafos representarian los colores rojo y verde, respectivamente. El onceavo parrafo seria igualmente rojo, y el verde y el rojo producen amarillo, el cual seria el color del octavo parrafo. Si fuera un escrito mistico, el onceavo parrafo seria bianco, y el bianco y el negro no producen amarillo. Por esta y otras formas similares se puede determinar si el escrito filosofico es el de un intelectual o el de un mistico. Por ejemplo, el noveno y decimotercer parrafo serian verde y rojo en escritos mlsticos, mientras que serian bianco y negro en los intelectuales, y el primero de estos produciria el decimo parrafo amarillo, etc.

Desafortunadamente, algunos escritos han sido cambiado por sus editores, y la division original de los parrrafos ya no es evidente. Tal es el caso, por ejemplo, con versiones modernas de "El Libro de La Certeza", traducido por Shoghi Effendi de Baha'u'llah, y la Biblia.

Considerando una vez mas la carta astrologica, los cuatro hexagramas pueden ser comparados a los cuatro elementos Chinos, el Metal, Fuego, Madera y Tierra, los cuales tradicionalmente son relacionados a Venus, Marte, Jupiter, y Saturno respectivamente. El elemento Agua se relaciona con Mercurio, y junto con la Luna, cuyo elemento es el Vacio, son el "Viento y Agua", o sea el Feng Shui. De acuerdo al Feng Shui, el Metal y el Fuego, por un lado, asi como la Madera y la Tierra, por el otro, se relacionan en un ciclo de destruccion, y asimismo el Fuego y la Madera, por un lado, y el Metal y la Tierra, por el otro, se relacionan en un ciclo constructive Sin embargo, es evidente que ambos ciclos juntos conducen a un mismo resultado, el cual es constructive Objetivamente, no podriamos llamar a uno yin y al otro yang, sino que serian yin o yang dependiendo de la influencia de los otros dos elementos, el Viento y el Agua, o sea el Feng Shui. Las influencias reciprocas de los elementos son las siguientes:

Relacionando los elementos con los triagramas, sus direcciones, de acuerdo al autor del I-Ching, serian estas:

Como las direcciones al Oeste y al Noroeste incluyen las demas excepto el Sureste y Noreste, no se relacionan como las otras en las mismas relaciones de Yin y Yang con las otras.

Los elementos de las dichas direcciones podrian ser Lava, para el Metal y Fuego, y Abono, para la Madera y Tierra. Asi tenemos ocho elementos con sus correspondientes direcciones, pero esto parece que difiere de la lectura astrologica, la cual asigna sus propios triagramas a estas direcciones. En realidad no hay contradiccion, es solamente

cuestion de convertir el triagrama obtenido en uno de los ocho hexagramas que corresponden a esa direccion adicionando a cada una de sus lineas otra que al sumarse a ella produce la correspondiente linea en el triagrama de esa direccion. Por ejemplo, el triagrama del Noreste que se obtuvo de la lectura arriba es 000, que se convierte en 000001, porque consiste de tres pares que al sumarse producen 001, el triagrama del Noreste. Los otros hexagramas y sus correspondientes elementos son los siguientes:

Por esta expansion, cada cuatro lineas de los hexagramas corresponden a un par de los trigramas originales, pero no hay razon para no interpretarlas como dos pares separados. Por esto mismo tambien no hay coneccion interpretativa esencial entre pares de hexagramas ( como si lo hubo entre pares de trigramas ). Por lo tanto, la interpretacion de los hexagramas seria inevitablemente confusa si no se ponen en el orden tradicional de sus correspondencias planetarias ( Luna, Mercurio, Venus, Sol, Marte, Jupiter, Saturno, Tierra ). Asi como pares de trigramas se unen para formar hexagramas, pares de hexagramas se unen, y pares de pares add infinitum, siempre divisibles por tres. En este caso producen una secuencia de tres grupos de dieciseis lineas cada uno. Como dieciseis es un numero mayor que ocho, que es el numero de colores usados en la interpretacion, su secuencia esta mas alia de lo que se puede interpretar normalmente en forma linear, y en vez debe interpretarse como un quiasmo. En otras palabras, la primera linea usada en el metodo de colores de la interpretacion seria el 1, la segunda seria el 48, la tercera seria el 2, y la cuarta seria el 47, etc.

I Mi autobiografia.

Traducciones de las Escrituras en Glosa, con traduccion sintactica simultanea al Espanol.

III Gramatica Glosa del primer capitulo del Koran, presentado en un fichero de texto para que los espacios aparezcan correctamente en todos los navegadores.

IV El sitio web de Glosa.

Gramatica de Glosa

Examine la siguiente oracion en Glosa: Es u lingua tu no ski pa existe. Se traduce literalmente asi:

Es una lengua que tu no sabias que era existente.

La frase "que tu no sabias que era existente" puede decirse que modifica a "lengua" y asi en el equivalente en Glosa podriamos poner el signo de puntuacion Glosa ";" ( vea el enlace arriba ) despues, pero tambien podria ser expresion de una palabra funcional en calculo lambda. Usando la sintaxis de Scheme, un lenguaje de computo basado en lambda, podriamos expresar las otras frases modificantes en relacion a las palabras que modifican, asi:

( Es (u) (lingua (tu (no) (ski (pa existe)))))

Pero como esto parece un poco raro, podriamos usar las siguientes equivalencias: == "(■'

V == ")"

Asi que la oracion podria escribirse asi: . Es .u, .lingua .tu .no, .ski .pa existe,,,,,

Ya que en el uso hablado estas distincciones no aparecen, podrian relegarse a los libros

de gramatica y a las discusiones sobre el uso apropiado del lenguaje.

Tambien debe notarse que la sintaxis usada arriba no corresponde precisamente a la

sintaxis de lenguaje de computacion del lenguaje de programacion Scheme ni al calculo

lambda clasico. Asi, por ejemplo, en vez de esto:

( lambda x ( + 3 x ))

escribiriamos lo mismo asi:

{ + 3x}

La '{' representa la palabra definitoria 'lambda', y la '}' el final de la definicion. El calculo del lenguaje natural incluye solamente la definicion lambda y no su aplicacion; por lo tanto el hecho de que estemos definiendo una nueva instancia de 'x' es irrelevante ya que tambien estamos definiendo una nueva instancia de la funcion '+'. Difiere de un contexto computacional en que todos los elementos de calculo en un contexto definitorio son funciones y no variables o constantes literales. Hay tres contextos: el definitorio, el computacional, y el aplicativo. Este ultimo depende enteramente de el antepuesto, y de suyo no puede influenciar el resultado de los anteriores.

I Mi English pagina.

II Mi Espanol pagina.

Baha'i Nece Preka

I

( Brevi nece preka pro recita mo kron in bi-ze tetra horo tern meso-di. )

Mi testifi ke Tu O mi Teo pa krea mi a ski e adora Tu. Mi atesta tern u-ci momenta a mi

non-dina e pove plus a Tu dina e pluto. Nuli Teo excepti Tu es Auxi-in-Perilo Auto-Vive.

II

( Meso nece preka pro recita tri: tern meso-di tern mana e tern vespera. ) Qi volu preka lava manu e tern lava dice:

Dona O mi Teo a mi manu dina te prende Tu bibli ko tali dura popula de munda no habe dina supra id. Po-co alexi id de trude in ali-ra ne de id. Tu certa es Pan-Dina Maxi-Dina. E tern lava facia dice:

O mi Kirio: mi pa tropi mi facia a Tu. Foto id kon u foto de Tu facia. Po-co imuni id de tropi a ali-pe excepti Tu.

Po-co sta e tropi a Qibli ( Akme de Adora a Bahji, Akka ) dice: Teo atesta existe de nuli Teo excepti An Auxi-in-Perilo Auto-Vive. Po-co flexi kata ko manu relaxa epi genu dice:

Tu es ge-exalta supra mi lauda e lauda de ali-pe extra mi e supra mi deskribe e deskribe de pan in urani e tera.

Po-co sta ko aperi manu e palma ana a facia dice:

Frustra no O mi Teo a qi ko petitio plu digi pa tena u margina de Tu kompasio e gratia O Tu qi es u maxi kompasio de plu qi monstra kompasio. Po-co sedi dice:

Mi testifi a Tu unita e mo-ra plus ke Tu es Teo e ke nuli Teo excepti Tu existe. Ill

( Longi nece preka veni. )