Ugieia
English
Espanol
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.
XV. 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. The third chapter of the book 'Tarot of the Bohemians' by Papus, on the
esoterism of numbers
Translation of the first chapter of the Quran into the international auxiliary language
Glosa.
Bohemian astrology, that correlates African divinatory archetypes with trigrams of
the I-Ching and Baha'i principles.
III Explanation of the astrologic readings, which includes a theory of reading
comprehension in general.
IV Links.
V Software to help calculate the astrologic readings.
VI Software to help in the translation to and from Glosa.
VII Explanation of the grammar of Glosa, based on the lambda calculus.
VIII 'Sufis in the Baha'i Administrative Order' and other philosophical writings.
IX 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.
Traduccion del primer capitulo del Koran al lenguaje internacional auxiliar Glosa.
Astrologia bohemia, que relaciona los arquetipos de adivinacion Africana con
triagramas del I-Ching y principios Baha'is.
Explicacion de la lecturas astrologicas, que incluye una teoria sobre comprension
de lectura en general.
IV Enlaces en Ingles.
V Programa de computo ( en Ingles ) para ayudar a calcular las lecturas astrologicas.
VI Programa de computo ( en Ingles ) para ayudar a traducir a y desde Glosa.
VII Explicacion de la gramatica de Glosa, basado en el calculo lambda.
VIII 'Sufis en el Orden Administrativo Baha'i' y otros escritos filosoficos.
IX 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 anos. 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 ensenan 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 flsicas 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 aho. 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.
My autobiography.
II Baha'i obligatory prayers in the international auxiliary language Glosa.
III Explanation of the Glosa grammar.
IV Glosa grammar of the first chapter of the Quran.
Sankti Quran
Put your mouse over the lines to see the syntactically equivalent
translation into English.
Ilntra-duce
In nomina de Kompasio Kompasio-pe Teo
1 . U lauda a Teo Qi es Kirio de plu munda
2. Kompasio Kompasio-pe
3. An-regi de Di de Judika-decide.
4. Na adora Tu e petitio asista de Tu.
5. Na petitio Tu duce in un orto via; via de plu qi Tu es gratia
6. no de plu qi Tu es 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
By tradition the Quran is divided into 558 sections. The Egyptian standard edition gives
the following chronological order of the Suras, with the verses said to date from a
different period given in parentheses:
XCVI, LXVIII (17-33, 48-50 Med.), LXXIII (10 f., 20 Med.), LXXIV, I, CXI, LXXXI, LXXXVII,
XCII, LXXXIX, XCIII, XCIV, CIII, C, CVIII, CII, CVII, CIX, CV, CXIII, CXIV, CXII, LIII,
LXXX, XCVII, XCI, LXXXV, CVI, CI, LXXV, XCV, CIV, LXXVII (48 Med.), L (38 Med.), XC,
LXXXVI, LIV (54-6 Med.), XXXVIII, VII (163-70 Med.), LXXII, XXXVI (45 Med.), XXV (68-70
Med.), XXXV, XIX (58, 71 Med.), XX (130 f. Med.), LVI (71 f. Med.), XXVI (197, 224-7
Med.),XXVII, XXVIII (52-5 Med., 85 during Hijrah), XVII (26, 32 f., 57, 73-80 Med.), X (40,
94-6 Med.), XI (12, 17, 114 Med.), XII (1-3, 7 Med.), XV, VI (20, 23, 91,114, 141, 151-3
Med.), XXXVII, XXXI (27-9 Med.), XXXIV (6 Med.), XXXIX (52-4 Med.), XL (56 f. Med.),
XLI, XLII (23-5, 27 Med.), XLIII (54 Med.), XLIV, XLV (14 Med.), XLVI (10, 15, 35 Med.),
LI, LXXXVIII, XVIII (28, 83-101 Med.), XVI (126-8 Med.), LXXI, XIV (28 f. Med.), XXI,
XXIII, XXXII (16-20 Med.), LII, LXVII, LXIX, LXX, LXXVIII, LXXIX, LXXXII, LXXXIV, XXX
(17 Med.), XXIX (1-11 Med.), LXXXIII Hijrah, II (281 later), VIII (30-6 Mec), III, XXXIII,
LX, IV, XCIX, LVII, XLVII (13 during Hijrah), XIII, LV, LXXVI, LXV, XCVIII, LIX, XXIV,
XXII, LXIII, LVIII, XLIX, LXVI, LXIV, LXI, LXII, XLVIII, V, IX (128 f. Mec), CX.
My autobiography.
Astrologic reading.
Ill A computer program to help calculate the astrologic readings.
Bohemian 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 ( see the Links link above for ancient and contemporary
informations about them ), and the colors have been added as a mnemonic device. The
numbers correspond to the trigrams, the next values are their archetype
correspondences.
The correspondences between the Geomantic archetypes and the Baha'i principles and
four of the Chinese elements are as follows. The Geomantic values are to the right. The
principles may be studied in the works of Abdul-Baha, like Paris Talks or Promulgation of
Universal Peace or His epistle to the Central Organization for a Durable Peace.
In order to understand these correspondences, the Geomantic values can be compared,
in their odd and even elements ( one as opposed to zero ) with positive or privative
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:
My autobiography.
II Bohemian 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 Geomancy 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, likewise, both the traditional method of the stalks and our own can produce
unique readings or a combination of them, as explained in detail at the end of this page.
In general, readings and writings are divided into two distinct types, depending on
whether the reader or author considers them 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:
It is of course debatable whether this expansion of the trigrams into hexagrams provides
a clearer reading. They could have been put in the order mentioned above for reading in
general. It is left as an exercize to the reader to decide which order suits him or her best.
In any case, the characterist division of the text into triagrams will result in a text that is
only interpretable as an intellectual one, not a mystical one.
The first paragraph used in the color method of interpretation is always the first one in
the text, but a text of at least sixteen paragraphs is interpreted as a chiasmus. In other
words, the second paragraph used in the color method of interpretation would be the
sixteenth one or a multiple of sixteen, the third one to be interpreted would be the second
paragraph, the fourth one the one next before last of the multiple of sixteen, etc. If the
text is intellectual (begins with the third paragraph) then that must be taken into account
to find the second paragraph to be interpreted, and in the case of a text of sixteen
paragraphs, it would be the twelth one because twelve would correspond to the third one
before the last one, considering that the fourteenth one is actually the sixteenth one. No
chiasmus will have more than 80 elements, and everything after the 80th paragraph is
interpreted as a new chiasmus. Note that intellectual writings would end the first
chiasmus with the 76th paragraph, and begin a new one with the 79th. If the new one has
fewer than sixteen elements, it can be considered as part of a chiasmus that includes the
previous one. For example, for a text with 20 paragraphs, paragraphs 17-20 could be
considered as the second part of a chiasmus of 32 paragraphs, which would relate them
to paragraphs 13 - 16. Finally, with a view towards a practical application of all the above,
the following table represents the chiasmatic correspondences derived from the following
sequence:
1. Saturn
2. Sun
3. Earth
4. Moon
5. Mars
6. Mercury
7. rubeus
8. puer
9. laetitia
10. acquisitio
11. tristitia
12. career
13. populus
14. via
15. conjunctio
16. albus
17. puella
18. amissio
19. Jupiter
20. Venus
Note that, to avoid confusion, the chiasmatic correspondence of Jupiter to via and Venus
to populus has not been included in this table.
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.
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.
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. 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.
The executable program for Windows NT. Place it in the same directory as the
dictionaries, then cd into it.
My autobiography.
Translations of Scripture into Glosa, with simultaneous syntactic translation into
English.
III The Glosa website.
IV The lambda papers written by the inventors of the Scheme programming language.
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:
„ „ == T
-V == ")"
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.
My autobiography.
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 all
such efforts at present.
in Selections from 'A Course in Miracles' (the first part).
IV Some key sections from the book 'Tarot of the Bohemians' by Papus.
Sufis in the Baha'i Administrative Order
In this page I'll be adding commentaries to passages from various contemporary authors,
like Paulo Coelho, Idries Shah, Anthony de Mello, Alejandro Jodorowsky, Edward de Bono,
Friedrich Nietzsche, etc., to whom I refer collectively as 'Sufis'.
I
In the book 'The Way of the Sufi', in the first part, Idries Shah writes the following:
The Study of Sufism in the West
....Some of the strongest ridicule, still maintained in some circles, to which Sufis have
been subjected, is due to their having stressed in their classics the dangers of obsessions
being implanted in people, and to their having pointed out the undesirable nature of
indoctrination and emotion being confused with spiritual gifts, to the horror of religious
enthusiasts. Only in the past few decades have other people come to know better than the
clerics.(l)
The especial secondary problem here, too, is that although scientists will, rightly,
await verification of this material, or try to investigate it, gullible occultists will crowd
around the Sufi who speaks of these things as deriving from Sufism, urgently demanding,
as of right, magical knowledge, self-mastery, higher consciousness, hidden secrets and
the rest.
For the Sufi, these trustful and sometimes unbalanced people can be more of a
problem than the sceptics. The believers create a further problem because, baulked of
easy magical knowledge, they may quite quickly turn to those organizations
(well-meaning and otherwise) which seem to them able to satisfy this thirst for the
unknown or the unusual; or to offer 'short cuts'. It is not to be denied that we use this
phrase - but always with qualifications: 'Adepts have, however, devised short cuts to an
attainment of a knowledge of God. There are as many ways to God as there are souls
(selves) of men.'(2)....
Notes:
1. Junaid of Baghdad (d. 910) answered conditioned minds thus: 'None reaches the rank
of Truth until a thousand honest people testify that he is a heretic'
2. In Arabic: 'Al-turuqu illahi ka nufusi bani Adama' (see Sirdar Ali Shah, Islamic Sufism,
p. 211).
( from the Penguin Compass edition, pag. 24)
If the phrase quoted is supposed to offer sufficient or even adequate qualifications to
'short cuts' to 'a knowledge of God', it would seem that Shah subscribes without
qualifications to the view that all men ascribe hearsay to God, since the mayority of men
seem to rely on hearsay. He moreover seems to subscribe to the view that well-meaning
organizations exist and provide 'easy magical knowledge', so perhaps we should not be
surprised to find that, according to him, our abilities to ascribe hearsay to God is part of
the 'difficult magical knowledge' possessed by the true Sufi?
II
In the book 'Learning How to Learn', in the beginning of the eighth part, Idries Shah
writes the following:
Coming Together
Q: What is the harmonisation of a community through what is called the
'Coming-Together' method?
A: ....This is the major perennial reason for the cyclic emergence of living teachers. It
is they alone who can restore harmony and balance in circles and individuals which have
sacrificed these things in the search for continuity and reassurance in the hope of
stabilisation.
Were it possible to attain the object in a systematised way, the means to do so would
have been enunciated and recorded many thousands of years ago: just as the laws of
ordinary material stability and performance are recorded and employed in physics or in
applied arts....
( from the Penguin Compass edition, pag. 228)
Even if by 'circles and individuals' Shah means only such as an individual may encounter
in his own life time, the 'cyclic emergence' of teachers, or any other phenomenon, is not
bereft of a system that sustains it.
I Mi autobiografia.
II Oraciones obligatorias Baha'is en la lengua auxiliar internacional Glosa.
III Explicacion de la gramatica de Glosa.
IV Gramatica Glosa del primer capltulo del Koran.
Sankti Quran
Ponga el mouse sobre las lineas para ver la traduccion smtacticamente
equivalente al espanol.
Ilntra-duce
In nomina de Kompasio Kompasio-pe Teo
1 . U lauda a Teo Qi es Kirio de phi munda
2. Kompasio Kompasio-pe
3. An-regi de Di de Judika-decide.
4. Na adora Tu e petitio asista de Tu.
5. Na petitio Tu duce in un orto via; via de plu qi Tu es gratia
6. no de plu qi Tu es 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
El Koran tradicionalmente se divide en 558 secciones. La edicion regular Egipcia da el
siguiente orden cronologico de las Suras, con los versos que se dice fechan de otro
periodo dados en parentesis.
XCVI, LXVIII (17-33, 48-50 Med.), LXXIII (10 f., 20 Med.), LXXIV, I, CXI, LXXXI, LXXXVII,
XCII, LXXXIX, XCIII, XCIV, CIII, C, CVIII, CII, CVII, CIX, CV, CXIII, CXIV, CXII, LIII,
LXXX, XCVII, XCI, LXXXV, CVI, CI, LXXV, XCV, CIV, LXXVII (48 Med.), L (38 Med.), XC,
LXXXVI, LIV (54-6 Med.), XXXVIII, VII (163-70 Med.), LXXII, XXXVI (45 Med.), XXV (68-70
Med.), XXXV, XIX (58, 71 Med.), XX (130 f. Med.), LVI (71 f. Med.), XXVI (197, 224-7
Med.),XXVII, XXVIII (52-5 Med., 85 during Hijrah), XVII (26, 32 f., 57, 73-80 Med.), X (40,
94-6 Med.), XI (12, 17, 114 Med.), XII (1-3, 7 Med.), XV, VI (20, 23, 91,114, 141, 151-3
Med.), XXXVII, XXXI (27-9 Med.), XXXIV (6 Med.), XXXIX (52-4 Med.), XL (56 f. Med.),
XLI, XLII (23-5, 27 Med.), XLIII (54 Med.), XLIV, XLV (14 Med.), XLVI (10, 15, 35 Med.),
LI, LXXXVIII, XVIII (28, 83-101 Med.), XVI (126-8 Med.), LXXI, XIV (28 f. Med.), XXI,
XXIII, XXXII (16-20 Med.), LII, LXVII, LXIX, LXX, LXXVIII, LXXIX, LXXXII, LXXXIV, XXX
(17 Med.), XXIX (1-11 Med.), LXXXIII Hijrah, II (281 later), VIII (30-6 Mec), III, XXXIII,
LX, IV, XCIX, LVII, XLVII (13 during Hijrah), XIII, LV, LXXVI, LXV, XCVIII, LIX, XXIV,
XXII, LXIII, LVIII, XLIX, LXVI, LXIV, LXI, LXII, XLVIII, V, IX (128 f. Mec), CX.
I Mi autobiografia.
II Lectura astrologica.
III Programa de computo para calcular las lecturas astrologicas, en Ingles.
Astrologia Bohemia
Aqm estan las correspondencias entre los arquetipos Geomanticos y los trigramas del
I-Ching. Los valores planetarios son los mismos de la tradicion Geomantica, y los colores
se han agregado como recurso mnemonico. Los numeros corresponden a los triagramas
del I-Ching, y les siguen sus correspondencias arquetipas:
Las correspondencias entre los arquetipos Geomanticos y los principios Baha'is y cuatro
de los elementos Chinos son como sigue. A la derecha estan los valores Geomanticos. Los
principios Baha'is pueden ser estudiados en los libros Baha'is, como 'La Sabiduria de
Abdul-Baha\ o 'Baha'u'llah y La Nueva Era'.
Para entender estas relaciones, los valores Geomanticos se pueden comparar, en sus
elementos impares y pares ( 1 y 0 ) con instancias positivas o privativas 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 percepcion 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 posicion 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 bohemia.
III Programa de computo para ayudar a 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 la Geomancia esto
se puede ver como un metodo para combinar dos lecturas separadas, ya que tendriamos,
en los cuatro arquetipos producidos, los ocho colores. Con el I-Ching, igualmente, tanto el
metodo tradicional de los tallos como el nuestro producen lecturas unicas o una
combinacion de ellas, como se explica en detalle al final de esta pagina.
En general, lecturas y escritos se dividen en dos tipos distintos, ya sea que el lector o
autor los consideren una busqueda intelectual o la expresion de hechos ( para el ) del
todo evidentes. Se puede determinar cientlficamente a cual de estos dos pertenece un
escrito filosofico, en base al dicho metodo de los colores de interpretacion. Se exprese
expllcitamente 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 absoluto, 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 absolute 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 ahade. 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 misticos. 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 continuacion. 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 misticos, 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 constructivo. Sin embargo, es evidente que ambos ciclos
juntos conducen a un mismo resultado, el cual es constructivo. 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:
IH
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 supuesto, es debatible si esta expansion de los triagramas en hexagramas nos da una
lectura mas clara. Se podrian haber puesto en el orden mencionado arriba para lectura
en general. Se deja como un ejercicio al lector decidir cual orden le cabe mejor a el o ella.
De cualquier manera, la caracteristica division del texto en triagramas resultara en un
texto que solo es interpretable como un texto intelectual, no mistico.
El primer parrafo usado en el metodo de los colores es siempre el primero en el texto,
pero un texto de al menos dieciseis parrafos se interpreta como un quiasmo. En otras
palabras, el segundo parrafo usado en el metodo de colores seria el numero dieciseis o un
multiple de dieciseis, el tercero a interpretar seria el segundo parrafo, y el cuarto el
penultimo del multiple de dieciseis, etc. Si el texto es intelectual (que comienza con el
tercer parrafo) entonces eso debe tomarse en cuenta al buscar el segundo parrafo a ser
interpretado, y en el caso de un texto de dieciseis parrafos seria el doceavo, porque doce
seria el tercero antes del ultimo, considerando que el catorce seria en realidad el
dieciseis. Ningun quiasmo tendra mas de 80 elementos, y todo despues del 80 se
interpreta como un nuevo quiasmo. Notese que los escritos intelectuales terminarian el
primer quiasmo con el 76 y comenzarian el proximo con el 79. Si el proximo tiene menos
de dieciseis parrafos, puede ser considerado como parte de un quiasmo que incluye el
anterior. Por ejemplo, para un texto de 20 parrafos, los parrafos 17-20 pueden
considerarse como la segunda parte de un quiasmo de 32 parrafos, lo cual los
relacionaria con los parrafos 13 - 16. Finalmente, en vistas a una aplicacion practica de
todo lo anterior, la siguiente tabla representa las correspondencias quiasmaticas de la
siguiente secuencia:
1. Saturno
2. Sol
3. Tierra
4. Luna
5. Marte
6. Mercurio
7. rubeus
8. puer
9. laetitia
10. acquisitio
11. tristitia
12. career
13. populus
14. via
15. conjunctio
16. albus
17. puella
18. amissio
19. Jupiter
20. Venus
Note que para evitar confusiones la correspondencia quiasmatica de Jupiter con via y
Venus con populus no se ha incluido en la siguiente tabla.
I Mi autobiografia.
Traducciones de las Escrituras en Glosa, con traduccion sintactica simultanea al
Espanol.
Ill 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:
»» == T
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 autobiografia.
Capitulo tercero del libro 'Tarot de los Bohemios' de Papus, sobre el esoterismo de
los numeros.
Ill Algunos pasajes clave del libro 'Tarot de los Bohemios' de Papus.
Sufis en el Orden Administrativo Baha'i
En esta pagina estare agregando comentarios a pasajes de varios autores
contemporaneos, como Paulo Coelho, Idries Shah, Anthony de Mello, Alejandro
Jodorowsky, Francisco Martinez, Edward de Bono, Friedrich Nietzsche, etc., a quienes me
refiero colectivamente como 'Sufis'.
I
En el libro 'El Camino del Sufi', en la primera parte, Idries Shah escribe lo siguiente:
El Estudio del Sufismo en Occidente
....Parte del mas fuerte ridiculo, aun mantenido en algunos circulos, al que han sido
sometidos los Sufis, se debe a que han enfatizado en sus clasicos los peligros de
obsesiones implantadas en gente, y a que han sehalado la naturaleza indeseable de la
indoctrinacion y emocion al ser confundidos con dones espirituales, para el horror de los
entusiastas religiosos. Solo en las ultimas decadas otras personas han sabido mejor que
los clerigos.(l)
El especial problema secundario aqui, tambien, es aunque los cientificos,
correctamente, esperarian confirmacion de este material, o traten de investigarlo, los
ocultistas incredulos convergerian alrededor del Sufi que habla de estas cosas como
derivados del Sufismo, demandando urgentemente, como de derecho propio,
conocimiento magico, auto-maestria, conciencia superior, secretos ocultos, etc.
Para el Sufi, estas confiadisimas y a veces desbalanceadas personas pueden causar
mas problemas que los escepticos. Los creyentes crean un problema mayor porque,
frustrados de no obtener facil conocimiento magico, pueden con notable rapidez volverse
a aquellas organizaciones que (ya sea bien intencionadas o no) les parecen a ellos que
pueden satisfacer su sed por lo desconocido o lo inusual; o que ofrecen 'atajos'. No se ha
de negar que nosotros usamos esta frase, pero siempre con calificativos: 'Adeptos, han,
sin embargo, ideado atajos a una adquisicion de un conocimiento de Dios. Hay tantos
caminos a Dios como hay almas (seres) de hombres.'(2)....
Notas:
1. Junaid de Bagdad (m. 910) contesto a las mentes condicionadas asl: 'Ninguno alcanza
el rango de la Verdad hasta que mil personas honestas testifiquen que es un hereje.'
2. En Arabe: 'Al-turuqu illahi ka nufusi bani Adama' (ver Sirdar Ali Shah, Sufismo
Islamico, p. 211)
( traducido de la edition de Penguin Compass, pag. 24)
Si se supone que la frase citada ofrece calificativos suficientes o aun adecuados a 'atajos'
a 'un conocimiento de Dios', pareceria que Shah se subscribe sin calificativos a la nocion
de que todos los hombres adscriben el dicho ajeno a Dios, ya que la mayoria de los
hombres parece que se fian de los dichos. Y tambien pareceria que se subscribe a la
nocion de que organizaciones bien intencionadas existen y proporcionan 'facil
conocimiento magico', asi que tal vez no nos sorprenderia encontrar que, de acuerdo a el,
nuestras habilidades para adscribir el dicho ajeno a Dios es parte del 'dificil conocimiento
magico' que poseen los verdaderos Sufis?
II
En el libro 'Aprendiendo a Aprender', en el comienzo de la octava parte, Idries Shah
escribe lo siguiente:
Viniendo a Juntarse
Q: Cual es la harmonizacion de una comunidad por medio de lo que se llama el metodo
de 'Viniendo a Juntarse'?
A: ....Esta es la mayor razon perene para la emergencia ciclica de maestros vivientes.
Son ellos solos los que pueden restaurar harmonia y balance en circulos e individuos que
han sacrificado estas cosas en su busqueda de continuidad y reafirmacion, en la
esperanza de estabilizarse.
Si fuera posible llegar a este objetivo en forma sistematizada, el medio de lograrlo
hubiera sido enunciado y registrado hace muchos miles de ahos: asi como las leyes
ordinarias de estabilisacion y desempeho materiales son registrados e usados en fisica o
en arte aplicada....
( traducido de la edicion de Penguin Compass, pag. 228)
Aun si con 'circulos e individuos' Shah se refiere solo a aquellos que un individuo pueda
encuentrar en el transcurso de su vida, la 'emergencia ciclica' de maestros, o cualquier
otro fenomeno, no esta privado de un sistema que lo sostenga.
Ill
En el libro 'Las Hazahas del Incomparable Mula Nasrudin' Idries Shah refiere el siguiente
cuento:
De Cuatro Patas
Haga que se provea de sustento a los cuadrupedos -ordeno un afectado e imperioso
noble, desmontando en el patio de la casa de Nasrudin-- y conduzcame a las recamaras
inductoras de tranquilidad, donde pueda agasajarme con nutrimento apropiado.
Como era dificil negar algo a tales miembros de la Corte del Sultan, Nasrudin corrio a
satisfacer su pedido.
Cuando el intruso estuvo acomodado en el mejor canape y sorbiendo el cafe de
Nasrudin, este llevo al Kazi [Magistrado] para presentarselo.
-Oh, gran noble! -le pregunto Nasrudin--, tiene usted tierras?
-Un millon de jaribs.
~Y usa cuadrupedos para ararlas?
-Si, por supuesto.
-Me compraria usted dos docenas de cuadrupedos al precio de cinco piezas de plata
cada uno?
El patricio sabia que el valor de los animales para arar era de cien piezas de plata.
Acepto de inmediato.
Nasrudin salio y compro veinticuatro conejos a razon de una pieza de plata cada uno.
Le presento estos cuadrupedos al noble. Este apelo al Kazi.
-Debemos atenernos a la letra de la ley -contesto el Magistrado-, y yo apoyo la
aseveracion de que los conejos son cuadrupedos.
( de la Editorial Paidos, pag. 70)
Desde un punto de vista Baha'i, el Magistrado no es necesario en este cuento, por dos
razones fundamentales. En primer lugar, porque nada impide que lo que dicen los
Magistrados una vez lo contradigan en otra ocasion, y en segundo lugar porque existe el
Orden Administrativo Baha'i, a nivel local, nacional e internacional. Si se objetara que el
Magistrado esta presente justamente para que dictamine a favor de Nasrudin ante la ley,
diremos que no seria asi para todo el mundo por igual.
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 O mi Teo ke Tu pa krea mi a ski Tu e a adora Tu. Mi atesta tern u-ci momenta a
mi non-dina plus a Tu dina a mi pove plus a Tu 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:
Dina mi manu O mi Teo te id posi prende Tu bibli ko tali dura ke 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 an 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. )
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.
My autobiography.
The third chapter of the book Tarot of the Bohemians' by Papus, on the esoterism of
numbers
Preface of Papus to the book 'Tarot of the Bohemians'
THE Tarot pack of cards, transmitted by the Gypsies from generation, to generation, is
the primitive book of ancient initiation. This has been clearly demonstrated by Guillaume
Postel, Court de Gebelin, Etteila, Eliphas Levi, and J. A. Vaillant.
The key to its construction and application has not yet been revealed, so far as I know. I
therefore wished to fill up this deficiency by supplying Initiates, i. e. those who are
acquainted with the elements of occult science, with an accurate guide, which would
assist them in the pursuit of their studies.
The uninitiated reader will find in it the explanation of the lofty philosophy and science of
ancient Egypt; whilst ladies are enabled to practise the use of the divining Tarot, by
methods which we have rendered easy in Chapter XX.
The book has been so arranged that each part forms a complete whole, which can, if
necessary, be studied separately.
I have used every effort to be as clear as possible; the public that has warmly welcomed
my other books will, I hope, forgive the imperfections inherent to a work of this kind.
From chapter five, about the key to the Minor Arcana
Head-- Spirituality
Divine World
From chapter seven, about the relationship between the Mayor and Minor
Arcana
THE Diamonds on one side, the Ternary of transition on the other, establish the
connection between the major and minor arcana. This connection is found in the general
affinities of the four letters of the tetragrammaton.
FIRST SEPTENARY
The 1st septenary, which corresponds to yod, governs all the correspondents of yod in the
minor series, that is to say-
The 4 Kings.
The 4 Aces.
The 4 Fours,
The 4 Sevens.
Each element of the septenary governs different terms, thus--
Arcanum 1 (+)
King of Clubs,
^ (+)
King of Spades,
(-)
Arcanum 4 (-)
King of Hearts,
(+)
King of Diamonds,
(-)
Arcanum 2 (+)
Ace of Clubs,
(+)
App of SdrHps
(-)
Arcanum 5 (-)
Ace of Hearts,
(+)
App nf Diamonds
(-)
Arcanum 3 (+)
Four of Clubs,
(+)
Four of Spades,
(-)
Arcanum 6 (-)
Four of Hearts,
(+)
Four of Diamonds,
(-)
Arcanum 7
(oo)
All the 7,
(oo)
SECOND SEPTENARY
The second septenary, corresponding, to He, governs all the correspondents of the first
He, in the minor series, that is to say~
The 4 Queens.
The 4 Twos.
The 4 Fives.
The 4 Eights.
Each element of the second septenary has the following dominations-
Arcanum 7 (+)
Queen of Clubs,
(+)
Queen of Spades,
(-)
Arcanum 10 (-)
Queen of Hearts,
(+)
Queen of Diamonds,
(-)
Arcanum 8 (+)
Two of Clubs,
(+)
Two of Spades,
{-)
Arcanum 11 (-)
Two of Hearts,
(+)
Two of Diamonds,
(-)
Arcanum 9 (+)
Five of Clubs,
(+)
Five of Spades,
{-)
Arcanum 12 (-)
Five of Hearts,
(+)
Five of Diamonds,
(-)
Arcanum 13
( \
All the 8,
(°°)
THIRD SEPTENARY
The third septenary corresponds to Vau, and rules over-
The 4 Knights.
The 4 Threes.
The 4 Sixes.
The 4 Nines.
Each element of this septenary thus rules over--
Arcanum 13 (+)
Knight of Clubs,
(+)
Knight of Spades,
(-)
Arcanum 16 (-)
Knight of Hearts,
(+)
Knight of Diamonds,
(-)
Arcanum 14 (+)
Three of Clubs,
(+)
Three of Spades,
(-)
Arcanum 17 (-)
Three of Hearts,
(+)
Three of Diamonds,
(-)
Arcanum 15 (+)
Six of Clubs,
(+)
Six of Spades,
(-)
Arcanum 18 (-)
Six of Hearts,
(+)
Six of Diamonds,
(-)
Arcanum 19
(oo)
All the nines,
(oo)
TERNARY OF TRANSITION
The ternary of transition rules over--
The 4 Knaves.
The 4 Tens.
Each of its elements thus rules over--
Arcanum 19 (°°) (+)
Knave of Clubs,
(+)
Knave of Spades,
(-)
Arcanum 20 (°o) (+)
Knave of Hearts,
(+)
Knave of Diamonds,
(-)
Arcanum 21
(oo)
All the 10,
(oo)
Mi autobiografia.
Capitulo tercero del libro 'Tarot de los Bohemios' de Papus.
CAPLTULO TERCERO
EL ESOTERISMO DE LOS NUMEROS
Los numeros y las operaciones teosoficas - Significado de los numeros.
LOS NUMEROS
El concepto que se tenia de los numeros en la antigiiedad es casi desconocido en nuestros
dias.
Considerando que la unidad es el termino constante que interviene en la formacion de la
cantidad, cualquiera que esta sea, los antiguos veian en el numero la expresion de leyes
absolutas. De aqui la veneracion por el numero 3 y el 4, perfectamente incomprensible
para nuestros matematicos.
Es evidente que si los antiguos no hubieran conocido otras operaciones numericas que las
usadas en nuestros dias carecerian de explicacion las ideas ensenadas en las
universidades de la India, de Egipto y de Grecia. dCuales son, pues, estas operaciones,
desconocidas por nuestros sabios?
Dos: la reduccion y la adicion teosofica.
Estas operaciones se dicen teosoficas, porque nos introducen en el mundo de las "leyes
esenciales" de la naturaleza.
Estas ensenanzas formaban la base de la instruccion secreta y oral que se trasmitia a
determinadas personas predispuestas, y se les daba el nombre caracteristico de
"Esoterismo".
1° REDUCCION TEOSOFICA
La reduccion teosofica consiste en reducir a un solo dlgito las cifras que entran en la
composicion de un numero dado, tal como se vera en los ejemplos siguientes:
10 = 1 + 0 = 1
11 = 1 + 1 = 2
12 = 1 + 2 = 3
126 =1+2+6=9
2488 =2+4+8=22=2+2=4
Estas operaciones corresponden a lo que llamamos hoy "la prueba del nueve".
2° ADICION TEOSOFICA
La adicion teosofica consiste en sumar aritmeticamente la serie natural de los numeros,
comenzando por la unidad, hasta incluir el numero propuesto. Por ejemplo, el numero 4
sera igual a:
1+2+3+4=10
El numero 7 igual a 1+2 + 3+4+5+6+7= 28 igual 2 + 8 = 10.
El 12 igual a 1+2 + 3+4+5+6+7+8+9+10 + 11 + 12 = 78.
Reduccion y adicion teosoficas son las dos operaciones que deben dominarse para
comprender la antigiiedad.
Apliquemos estos procedimientos a cualquier numero, para descubrir la ley que rige su
progresion.
La reduccion teosofica nos muestra inmediatamente que todos los numeros se reducen a
los nueve primeros digitos de la serie natural.
Mas esta consideracion no es todavia suficiente; una observacion mas atenta nos traera
nuevas luces.
Tenemos que los numeros 1, 4, 7 y 10 son iguales a 1 puesto que 1 = 1.
4=1+2+3+4=1
7=1+2 + 3+4+5+6+7= 28 =2+8= 10 =1
10 = 1
De manera que el digito 1 se reproduce despues de la serie de cada tres, esto es:
1. 2. 3. 4. 5. 6.
4 =10 = 1
7 = 28 = 10 = 1
Se podria escribir, por lo tanto:
1. 2. 3.
(1)
4. 5. 6.
(1) etc.
De la precedente consideracion, resulta:
1. Que todos los numeros reproducen, en su evolucion, los cuatro primeros.
2. Que el ultimo numero de los cuatro considerados, esto es el No. 4 representara la
unidad en una octava diferente.
La serie de los numeros puede entonces escribirse asi:
1. 2. 3. 13. 14. 15.
4. 5. 6. 16. 17. 18.
7. 8. 9. 19. etc.
10. 11. 12.
Observemos que los numeros 4, 7, 10, 13, 16, 19, etc., representan diferentes
concepciones de la unidad, tal como lo prueba la adicion y reduccion teosofica de los
mismos.
1 = 1
4=1+2 + 3+4= 10 =1
7=1+2 + 3+4+5+6+7= 28 =2+8= 10 =1
13=4=1 + 2 + 3+4= 10 =1
16=7=1+2 + 3+4+5+6+7= 28 =2+8= 10 =1
19 = io = 1 etc., etc.
Se comprueba entonces que despues de cada tres cifras la serie vuelve bruscamente a la
unidad, mientras que lo hace en forma progresiva entre las dos intermediarias.
Repitamos una vez mas que el conocimiento y el estudio de las leyes que rigen las
cantidades, en la forma que acabamos de hacerlo, nos da la clave de las ciencias ocultas.
Resumiendo: todas las cantidades pueden ser reducidas a la serie de los cuatro primeros
digitos, dispuestos en el orden siguiente:
1. 2. 3.
4.
Valor de los doce primeros numeros que da la clave de la cifra (78) correspondiente a las
cartas del Tarot:
1 = 1
2 = 1 + 2 = 3
3=1+2+3=6
4 = 1 + 2 + 3 + 4 = 10
5 = 1+ 2 + 3 + 4 + = 15
6 = 1 + 2 + 3 + 4 + 5 + 6 = 21
7 = 1+ 2 + 3 + 4 + 5 + 6 + 7 = 28
8 = 1 + 2 + 3 + 4 + 5 + 6 + 7 + 8 = 36
9=1+2+3+4+5+6+7+8+9= 45
10 = 1 + 2 + 3 + 4 + 5 + 6 + 7 + 8 + 9 + 10 = 55
11 = 1 + 2 + 3 + 4 + 5 + 6 + 7 + 8 + 9 + 10 + 11 = 66
12 = 1 + 2 + 3 + 4 + 5 + 6 + 7 + 8 + 9 + 10 + 11 + 12 = 78
SIGNIFICADO DE LOS NUMEROS
Sin embargo no se detienen aqui las ensenanzas de la ciencia antigua sobre los niimeros,
todavia se les atribiria un significado personal; y como hemos reducido a los cuatro
primeros la serie de todos los numeros, nos bastara conocer el atribuido a cada uno de
aquellos cuatro. La unidad representa el principio creador de los numeros, puesto que
todo emana de ella. Es el principio activo por excelencia.
Mas la unidad sola nada puede producir, salvo oponiendose a si misma, de aqui nace la
dualidad representada por el dos (principio pasivo por excelencia).
De la union de la unidad y de la dualidad nace el tercer principio, que reune los dos
opuestos en una comun neutralidad:
1+2 = 3
Tres representa, por lo tanto, el principio neutro por excelencia.
Pero estos tres principios se reunen en el cuarto, el cual vendra a ser un nuevo aspecto
de la unidad, en caracter de "principio activo".
La ley que rige estos principios sera entonces la siguiente:
1 . Unidad o vuelta a la
unidad.
2. Oposicion,
antagonismo.
3. Accion de oposicion sobre la
unidad.
Activo (1)
Activo (4)
Pasivo (2)
Etc.
Neutro (3)
Live Music Archive
Librivox Free Audio
Metropolitan Museum
Cleveland Museum of Art
Internet Arcade
Console Living Room
Books to Borrow
Open Library
TV News
Understanding 9/11