Archives
September 2016
|
Back to Blog
Isireligion9/23/2016 Es imposible que uno crea al igual que el cuerpo religioso de su predileccion , , y ellos ahun asi continuan machacando , con que usted deve de creer como ellos , el derecho a tener su propia opinion es sagrado , y nadie tiene el derecho que decirle que deve renunciar a el , al fin y al cabo como dijo Jesus que te ganas con ganar a todo el mundo a cierto credo si pierdes el tuyo'? segun jesucristo el dinero y esas cosas se devo un a estar dispuesto a gastarselo todo en el bien de el reino de Dios y sus hemoanos espirituales , dijo el apostol pablo que icieramos bien , pero especialmente a los que estan unidos con nosotros en la fe , por eso el diablo tiene a el mundo , bajo su poder , pues se apodera de los dineros a traves de las herencias , herencias que deverian de estar con los cristanos pbres , o ayudando a los pobres del mundo , pr eso Jesus dijo que es mas facil que entre un cammello por el hojo de una aguja que un rico se salve
0 Comments
Read More
Back to Blog
La mala suerte , y otras jaladas9/23/2016 La mala suerte fue inventada por los que estan dispuestos a dejarle sin centavos en un esfuerzo de , segun ellos quitarle la malas suerte y las envidias , que segun ellos , aumentan su mala suerte , es cierto que las envidias afectan , pero tiene su limite , y que tal vez todo mundo esta en contra de uno cuando uno esta en posicion de desventaja , pero eso de decir que la suerte es la culpable ,es un pretexto para no ponerse a trabaja en lo que a uno le gusta , la verdad es que todo el que se esfuerza encontrara oposicion , d etoda la gente , y al final encontrara a el unico amigo en la cima de el triunfo su passion por acer lo que ace , y la gente que le paga por que lo aga , asi de sencillo , la gente ahunque no quisiera pagarle , lo deve de acer , pues usted crea un sistema para que no entren los ratones de su vida , y sigue trabajando en lo que usted mas le apsiona , claro que devemos trabajar , para ayudar a los demas , buscar las opciones de dar mas de lo que nos pagaron siempre dando mas de lo que se dev, como yo que doy mas consejos y aplicaciones mentales para mejorar su vida de lo que vendo , pero saben que , estoy completamente satisfecho pues gracias a eso se han mejorado infinidad de vidas , claro quizas alguien dira , primero compon la tuya , , pero creanme yo que no soy millonario los he creado por que mucha gente puede acer mas que yo , tiene los medios y aplica para acer mas que yo y no lo saben , y mucha gente puede acer menos que yo , pero puede ser feliz con lo que tiene mucho mas feliz d e lo que se imagina . saludos ahora vea aqui
Back to Blog
Isiguru9/23/2016 Desde que estaba chavo siempre me ocupe de acer que la gente mejorar , ahora tengo tod bien diseñado par cuara fobias , vicios , y demas , pero no me balla a salir que despues de cuatro años e dejar de fumar usted comienza a fumar y me echa la culpa ami , , nosotros devemos acondicionarnos para el exito y esto es constante , despues d etodo el que tiene condicion fisica no ba solo una vez al gimnasio , ni el que quiere dejar de tomar , simplemente se motiva una vez y ya , , el autocondicionamiento se ace balanceando lo positivo de acer lo que debemos y desbalanceando lo negativo que no debemos , , el acer lo correcto deve de ser un deber , y el acer lo incorrecto una imposibilidad , poniendo el estrreess de lo que nos costara acer lo incorrecto , , una ve un compañero estaba apunto de dispararle a lguien pues este le abia echo una jugarreta muy mala , , pero al punto de acerlo penso el ba amorir , pero yo ire a la carcel y my futuro sera mal , esto sirbio para desbalancear el acto malo que estaba punto de cometer , el motivarse para evtar lo malo no es cuestion de abilidad , es cuestion de motivacion , y motivacion es linquear lo malo con el proceder a evitar , y linquear lo bueno con el proceder a acer . saludoswww.google.com.mx/url?sa=t&rct=j&q=&esrc=s&source=web&cd=4&cad=rja&uact=8&ved=0ahUKEwjv46-ul6bPAhXCOD4KHfWZD28QFgg2MAM&url=https%3A%2F%2Fes-la.facebook.com%2F325897084190799%2Fposts&usg=AFQjCNHrIvDWr2JKnS-qDfFqJl2xu19fWA&sig2=kVomOS4_0nHk_QVFc4wy1g&bvm=bv.133700528,d.amc
Back to Blog
La Felicidad9/23/2016 La FElicidad no es un puerto a donde llegar , la felicidad es una acitud que hay que tomar , , la felicidad se te puee escapar si te empiesas apreocupar , por eso no debemos descanzar en estar con una actitud positiva , siempre en toda hora y en todo lugar , , ablando d eotras cosas estab escuchando el otro dia acerca de como nos dominan los que estan labandonos el cerebro y dominando muestra mente , es con la metada version de ellos contra nosotros , en realidad ellos crean una evrsiona acia ellos para devilitarnos , esta comprobado que si usted tiene malas biras para algo o alguien usted se debilita , aunque usted quiera devilitar a alguien o a algo echandole la culpa , ,las terias conspiracionales , por muy informativas que parescan , son diseñadas para que odiemos a los que manipulasn la sociedad y aciendo eso nos devilitamos , como dijo mi compa hubbard la grandeza de el espiritu humano es amar a todos ya todo pese a la tendencia de acer lo contrario . bueno ahora a aununciar mis paginas , y recuerd e que si acaso vendo algo esto se ba direto a isifundacion para ayudar a los mas nececitados , gracias,
Back to Blog
Isireligion6/29/2016 Hay mucha confusión en la religión , claro la mayoría asume que esto se debe a la falta de estudio y por ende se mete a estudiar a los religiosos que escribieron acerca de teología , , pero lo que resulta es una religión de librería de almacen , de errores perpetuados por cienes si no hasta miles d e años , y por eso es que estamos en una edad de oscurantismo espiritual , , , por ejemplo todos asumen que la biblia contiene la verdad , y toda la verdad , sin ponerse a pensar en la trama de esta y como esta nos pone a pensar , por ejemplo cuando Dios dijo , el hombre ha venido a ser como uno de nosotros conociendo el bien y el mal ,, ahora para que no coma del fruto de el árbol de la vida y viva para siempre , lo expulsare , y además pondré unos querubines y una espada llameante , , para que no tenga acceso a el , ,? bueno aquí esa Dios que por un lado quiere que tengamos vida eterna, pero por el otro nos la niega , por el echo de que le desobedecimos , las consecuencias de la desobedencia , fueron que se nos negó el ecceso a el árbol de la vida ,del el cual teníamos libre acceso , antes de probar el fruto prohibido , asi que no fue el fruto prohibido el culpable delas consecuencias de no tener vida eterna , si el hobre hubiera probado de el fruto de la vida primero , entonces ya no moriría , pues el no tenia vida eterna inherente en el , , pero pues si quiere saber mas acerca de la verdad mándeme pedir mas información acerca de nosotros , ya sabe Jesús dijo a el que tiene se le dara mas , pero al que no tiene hasta lo que cree tener le será quitado , el estaba ablando acerca de los talentos , que todos tenemos , claro prefigurado como dinero .s aludo, y recuerde que lo que aquí compre será usado para ayudar a los pobres y nececitados , que es el eveanjelio completo, ahora curese de la diabetes aquihttp://4690bixcx8p6snvypa--t5rw26.hop.clickbank.net/
Back to Blog
Vamonos al norte2/16/2016 si ya se que me ba a decir esta muy duro y como le boy a hacer , pero yo le aseguro que esta mas duro aquí , claro que esta duro alla también , pero hay mas esperanza que se gane un dinerito mas , y si tiene algo de suerte se puede ganar una vida mejor, vea mas aqui
Back to Blog
the thetan2/16/2016 de acuerdo con este Hubbard cuando estamos en cero entonces hay esperanza que seamos operador de el espíritu o thetan , ? se esperaba que la subida de la conciencia era para arriba entonces el nos sorprende con esto , y es que para ese entonces estab por echar para abajo lo que abia enseñado en la dianetica , que , d etodos modos ya le abia vendido los derechos a un señor de kanzas , cuando comenzó con la religión d e scienciologia , Hubbard tenia planes de si la cosa no funcionaba con el pensamiento dianetico que se abia inventado y vendido , bueno , a darle la contra , al final el que le compro los derechos no s einmuto en que el lo usara de nuevo , depues el le dejo la subordinizacion de la iglesia a David miscaby , o a mayo , se dice que miscaby es un mafioso que se infiltro d eparte de el gobierno de los estados unidos , total que hubbard solo quería una feria y se fue a santa Barbara a vivir en una traila , eSTE GUEY dE Niscaby aplico lo que aplican los cultos es decir nunca cabas d eaprender y siempre hay que estar cunmpliendo las reglas de el culto , asi lo hiso y pues con el gobierno federal a su lado , como repito alguien dice que esto e s de e l gobierno al igual que la mormoneada y toda la rotestanteada , lo cual no lo dudo. en fin que la religión organizada actual es un fraude de el gobierno o el gobierno s evenficia de esto , lo cual pone en real peligro a los que si sben la verdad , por eso la veradadera religión se encuentra , por decirlo de algún mod escondida en el desierto , solo unos cuantos la encuentran y solo se le revela a los que han demostrado ser de los buenos, saludos
Back to Blog
Isinagual2/16/2016 40.0 Serenity of beingness 8.0 Exhilaration 4.0 Enthusiasm 3.0 Conservatism 2.5 Boredom 2.0 Antagonism 1.8 Pain 1.5 Anger 1.2 No-sympathy 1.0 Fear 0.9 Sympathy 0.8 Propitiation 0.5 Grief 0.375 Making amends 0.05 Apathy 0.0 Being a body - 0.2 Being other bodies - 1.0 Punishing other bodies - 1.3 Responsibility as blame - 1.5 Controlling bodies - 2.2 Protecting bodies - 3.0 Owning bodies - 3.5 Approval from bodies - 4.0 Needing bodies - 8.0 Hiding The tone scale appearing in This is Life is in the following form: 4.0 Enthusiasm 3.5 Strong Interest Mild Interest 3.0 Contentment Indifference 2.5 Boredom 2.0 Expressed Hostility 1.5 Anger 1.1 Unexpressed Resentment 1.0 Fear 0.5 Grief 0.1 Apathy Para mi solo recorrer los caminos que tienen corazon, cualquier camino que tenga corazon. Por ahi yo recorro, y la unica prueba que vale es atravesar todo su largo. Y por ahi yo recorro mirando, mirando, sin aliento. (For me there is only the traveling on paths that have heart, on any path that may have heart. There I travel, and the only worthwhile challenge is to traverse its full length. And there I travel looking, looking, breathlessly.) -- DON JUAN ... nothing more can be attempted than to establish the beginning and the direction of an infinitely long road. The pretension of any systematic and definitive completeness would be, at least, a self-illusion. Perfection can here be obtained by the individual student only in the subjective sense that he communicates everything he has been able to see. --GEORG SIMMEL "The desire to learn is not ambition," he said. "It is our lot as men to want to know, but to seek the devil's weed is to bid for power, and that is ambition, because you are not bidding to know. Don't let the devil's weed blind you. She has hooked you already. She entices men and gives them a sense of power; she makes them feel they can do things that no ordinary man can. But that is her trap. And, the next thing, the path without a heart will turn against men and destroy them. It does not take much to die, and to seek death is to seek nothing." -- The Teachings of Don Juan, by Carlos Castaneda admin Site Admin Posts: 12859 Joined: Thu Aug 01, 2013 5:21 am Top Re: The Teachings of Don Juan, by Carlos Castanedaby admin » Fri Jul 17, 2015 7:28 am Para mi solo recorrer los caminos que tienen corazon, cualquier camino que tenga corazon. Por ahi yo recorro, y la unica prueba que vale es atravesar todo su largo. Y por ahi yo recorro mirando, mirando, sin aliento. (For me there is only the traveling on paths that have heart, on any path that may have heart. There I travel, and the only worthwhile challenge is to traverse its full length. And there I travel looking, looking, breathlessly.) -- DON JUAN ... nothing more can be attempted than to establish the beginning and the direction of an infinitely long road. The pretension of any systematic and definitive completeness would be, at least, a self-illusion. Perfection can here be obtained by the individual student only in the subjective sense that he communicates everything he has been able to see. --GEORG SIMMEL The Author's Commentaries on the Occasion of the Thirtieth Year of Publication of The Teachings of Don Juan: A Yaqui Way of Knowledge The Teachings of Don Juan: A Yaqui Way of Knowledge was first published in 1968. On the occasion of its thirtieth year of publication, I would like to make a few clarifications about the work itself, and to state some general conclusions about the subject of the book at which I have arrived, after years of serious and consistent effort. The book came as a result of anthropological field work which I did in the state of Arizona and in the state of Sonora, Mexico. While doing graduate work in the Anthropology Department at the University of California at Los Angeles, I happened to meet an old shaman, a Yaqui Indian from the state of Sonora, Mexico. His name was Juan Matus. I consulted with various professors of the Anthropology Department about the possibility of doing anthropological field work, using the old shaman as a key informant. Every one of those professors tried to dissuade me, on the basis of their conviction that before thinking about doing field work, I had to give priority to the required load of academic subjects, in general, and to the formalities of graduate work, such as written and oral examinations. The professors were absolutely right. It didn't take any persuasion on their part for me to see the logic of their advice. There was, however, one professor, Dr. Clement Meighan, who openly spurred my interest in doing field work. He is the person to whom I must give full credit for inspiring me to carry out anthropological research. He was the only one who urged me to immerse myself as deeply as I could into the possibility that had opened up for me. His urging was based on his personal field experiences as an archaeologist. He told me that he had found out, through his work, that time was of the essence, and that there was very little of it left before enormous and complex areas of knowledge attained by cultures in decline would be lost forever under the impact of modern technology and philosophical drives. He put to me as an example the work of some established anthropologists of the turn of the century, and the early part of the twentieth century, who collected ethnographic data as hurriedly but as methodically as possible on the cultures of the American Indians of the plains, or of California. Their haste was justified, because in a matter of one generation, the sources of information about most of those native cultures were obliterated, especially among the Indian cultures of California. At the same time all this was happening, I had the good fortune of attending classes with Professor Harold Garfinkel of the Sociology Department at UCLA. He supplied me with the most extraordinary ethnomethodological paradigm, in which the practical actions of everyday life were a bona fide subject for philosophical discourse; and any phenomenon being researched had to be examined in its own light and according to its own regulations and consistencies. If there were any laws or rules to be exacted, those laws and rules would have to be proper to the phenomenon itself. Therefore, the practical actions of shamans, viewed as a coherent system with its own regulations and configurations, were a solid subject for serious inquiry. Such an inquiry didn't have to be subject to theories built a priori, or to comparisons with material obtained under the auspices of a different philosophical rationale. Under the influence of these two professors, I became deeply involved in my field work. My two driving forces, drawn from my contact with those two men, were: that there was very little time left for the thought processes of the Native American cultures to remain standing before everything was going to be obliterated into the mishmash of modern technology; and that the phenomenon under observation, whatever it may have been, was a bona fide subject for inquiry, and deserved my utmost care and seriousness. I dove into my field work so deeply that I am sure that in the end, I disappointed the very people who were sponsoring me. I ended up in a field that was no man's land. It was not the subject of anthropology or sociology, or philosophy, or religion, for that matter. I had followed the phenomena's own regulations and configurations, but I didn't have the ability to emerge at a safe place. Therefore, I compromised my total effort by falling off the adequate academic scales for measuring its worth or its lack of it. The irreducible description of what I did in the field would be to say that the Yaqui Indian sorcerer, don Juan Matus, introduced me into the cognition of the shamans of ancient Mexico. By cognition, it is meant the processes responsible for the awareness of everyday life, processes which include memory, experience, perception, and the expert use of any given syntax. The idea of cognition was, at that time, my most powerful stumbling block. It was inconceivable for me, as an educated Western man, that cognition, as it is defined in the philosophical discourse of our day, could be anything besides a homogeneous, all-engulfing affair for the totality of mankind. Western man is willing to consider cultural differences that would account for quaint ways of describing phenomena, but cultural differences could not possibly account for processes of memory, experience, perception, and the expert use of language to be anything other than the processes known to us. In other words, for Western man, there is only cognition as a group of general processes. For the sorcerers of don Juan's lineage, however, there is the cognition of modern man, and there is the cognition of the shamans of ancient Mexico. Don Juan considered these two to be entire worlds of everyday life which were intrinsically different from one another. At a given moment, unbeknownst to me, my task mysteriously shifted from the mere gathering of anthropological data to the internalization of the new cognitive processes of the shamans' world. A genuine internalization of such rationales entails a transformation, a different response to the world of everyday life. Shamans found out that the initial thrust of this transformation always occurs as an intellectual allegiance to something that appears to be merely a concept, but which has unsuspectedly powerful undercurrents. This was best described by don Juan when he said, "The world of everyday life cannot ever be taken as something personal that has power over us, something that could make us, or destroy us, because man's battlefield is not in his strife with the world around him. His battlefield is over the horizon, in an area which is unthinkable for an average man, the area where man ceases to be a man." He explained those statements, saying that it was energetically imperative for human beings to realize that the only thing that matters is their encounter with infinity. Don Juan could not reduce the term infinity to a more manageable description. He said that it was energetically irreducible. It was something that could not be personified or even alluded to, except in such vague terms as infinity, `lo infinito.' Little did I know at that time that don Juan was not giving me just an appealing intellectual description; he was describing something he called an energetic fact. Energetic facts, for him, were the conclusions that he and the other shamans of his lineage arrived at when they engaged in a function which they called seeing: the act of perceiving energy directly as it flows in the universe. The capacity to perceive energy in this manner is one of the culminating points of shamanism. According to don Juan Matus, the task of ushering me into the cognition of the shamans of ancient Mexico was carried out in a traditional way, meaning that whatever he did to me was what was done to every shaman initiate throughout the ages. The internalization of the processes of a different cognitive system always began by drawing, the shaman initiates' total attention to the realization that we are beings on our way to dying. Don Juan and the other shamans of his lineage believed that the full realization of this energetic fact, this irreducible truth, would lead to the acceptance of the new cognition. The end result which shamans like don Juan Matus sought for their disciples was a realization which, by its simplicity, is so difficult to attain: that we are indeed beings that are going to die. Therefore, the real struggle of man is not the strife with his fellowmen, but with infinity, and this is not even a struggle; it is, in essence, an acquiescence. We must voluntarily acquiesce to infinity. In the description of sorcerers, our lives originate in infinity, and they end up wherever they originated: infinity. Most of the processes which I have described in my published work had to do with the natural give and take of my persona as a socialized being under the impact of new rationales. In my field situation, what was taking place was something more urgent than a mere invitation to internalize the processes of that new shamanistic cognition; it was a demand. After years of struggle to maintain the boundaries of my persona intact, those boundaries gave in. Struggling to keep them was a meaningless act if it is seen in the light of what don Juan and the shamans of his lineage wanted to do. It was, however, a very important act in light of my need, which was the need of every civilized person: to maintain the boundaries of the known world. Don Juan said that the energetic fact which was the cornerstone of the cognition of the shamans of ancient Mexico was that every nuance of the cosmos is an expression of energy. From their plateau of seeing energy directly, those shamans arrived at the energetic fact that the entire cosmos is composed of twin forces which are opposite and complementary to each other at the same time. They called those two forces animate energy and inanimate energy. They saw that inanimate energy has no awareness. Awareness, for shamans, is a vibratory condition of animate energy. Don Juan said that the shamans of ancient Mexico were the first ones to see that all the organisms on Earth are the possessors of vibratory energy. They called them organic beings, and saw that it is the organism itself which sets up the cohesiveness and the limits of such energy. They also saw that there are conglomerates of vibratory, animate energy which have a cohesion of their own, free from the bindings of an organism. They called them inorganic beings, and described them as clumps of cohesive energy that are invisible to the human eye, energy that is aware of itself, and possesses a unity determined by an agglutinating force other than the agglutinating force of an organism. The shamans of don Juan's lineage saw that the essential condition of animate energy, organic or inorganic, is to turn energy in the universe at large into sensory data. In the case of organic beings, this sensory data is then turned into a system of interpretation in which energy at large is classified and a given response is allotted to each classification, whatever the classification may be. The assertion of sorcerers is that in the realm of inorganic beings, the sensory data into which energy at large is transformed by the inorganic beings, must be, by definition, interpreted by them in whatever incomprehensible form they may do it. According to the shamans' logic, in the case of human beings, the system of interpreting sensorial data is their cognition. They maintain that human cognition can be temporarily interrupted, since it is merely a taxonomical system, in which responses have been classified along with the interpretation of sensory data. When this interruption occurs, sorcerers claim that energy can be perceived directly as it flows in the universe. Sorcerers describe perceiving energy directly as having the effect of seeing it with the eyes, although the eyes are only minimally involved. To perceive energy directly allowed the sorcerers of don Juan's lineage to see human beings as conglomerates of energy fields that have the appearance of luminous balls. Observing human beings in such a fashion allowed those shamans to draw extraordinary energetic conclusions. They noticed that each of those luminous balls is individually connected to an energetic mass of inconceivable proportions that exists in the universe; a mass which they called the dark sea of awareness. They observed that each individual ball is attached to the dark sea of awareness at a point that is even more brilliant than the luminous ball itself. Those shamans called that point of juncture the assemblage point, because they observed that it is at that spot that perception takes place. The flux of energy at large is turned, on that point, into sensorial data, and those data are then interpreted as the world that surrounds us. When I asked don Juan to explain to me how this process of turning the flux of energy into sensory data occurred, he replied that the only thing shamans know about this is that the immense mass of energy called the dark sea of awareness supplies human beings with whatever is necessary to elicit this transformation of energy into sensory data, and that such a process could not possibly ever be deciphered because of the vastness of that original source. What the shamans of ancient Mexico found out when they focused their seeing on the dark sea of awareness was the revelation that the entire cosmos is made of luminous filaments that extend themselves infinitely. Shamans describe them as luminous filaments that go every which way without ever touching one another. They saw that they are individual filaments, and yet, they are grouped in inconceivably enormous masses. Another of such masses of filaments, besides the dark sea of awareness which the shamans observed and liked because of its vibration, was something they called intent, and the act of individual shamans focusing their attention on such a mass, they called intending. They saw that the entire universe was a universe of intent, and intent, for them, was the equivalent of intelligence. The universe, therefore, was, for them, a universe of supreme intelligence. Their conclusion, which became part of their cognitive world, was that vibratory energy, aware of itself, was intelligent in the extreme. They saw that the mass of intent in the cosmos was responsible for all the possible mutations, all the possible variations which happened in the universe, not because of arbitrary, blind circumstances, but because of the intending done by the vibratory energy, at the level of the flux of energy itself. Don Juan pointed out that in the world of everyday life, human beings make use of intent and intending in the manner in which they interpret the world. Don Juan, for instance, alerted me to the fact that my daily world was not ruled by my perception, but by the interpretation of my perception. He gave as an example the concept of university, which at that time was a concept of supreme importance to me. He said that university was not something I could perceive with my senses, because neither my sight nor my hearing, nor my sense of taste, nor my tactile or olfactory senses, gave me any clue about university. University happened only in my intending, and in order to construct it there, I had to make use of everything I knew as a civilized person, in a conscious or subliminal way. The energetic fact of the universe being composed of luminous filaments gave rise to the shamans' conclusion that each of those filaments that extend themselves infinitely is a field of energy. They observed that luminous filaments, or rather fields of energy of such a nature converge on and go through the assemblage point. Since the size of the assemblage point was determined to be equivalent to that of a modern tennis ball, only a finite number of energy fields, numbering, nevertheless, in the zillions, converge on and go through that spot. When the sorcerers of ancient Mexico saw the assemblage point, they discovered the energetic fact that the impact of the energy fields going through the assemblage point was transformed into sensory data; data which were then interpreted into the cognition of the world of everyday life. Those shamans accounted for the homogeneity of cognition among human beings by the fact that the assemblage point for the entire human race is located at the same place on the energetic luminous spheres that we are: at the height of the shoulder blades, an arm's length behind them, against the boundary of the luminous ball. Their seeing-observations of the assemblage point led the sorcerers of ancient Mexico to discover that the assemblage point shifted position under conditions of normal sleep, or extreme fatigue, or disease, or the ingestion of psychotropic plants. Those sorcerers saw that when the assemblage point was at a new position, a different bundle of energy fields went through it, forcing the assemblage point to turn those energy fields into sensory data, and interpret them, giving as a result a veritable new world to perceive. Those shamans maintained that each new world that comes about in such a fashion is an all-inclusive world, different from the world of everyday life, but utterly similar to it in the fact that one could live and die in it. For shamans like don Juan Matus, the most important exercise of intending entails the volitional movement of the assemblage point to reach predetermined spots in the total conglomerate of fields of energy that make up a human being, meaning that through thousands of years of probing, the sorcerers of don Juan's lineage found out that there are key positions within the total luminous ball that a human being is where the assemblage point can be located and where the resulting bombardment of energy fields on it can produce a totally veritable new world. Don Juan assured me that it was an energetic fact that the possibility of journeying to any of those worlds, or to all of them, is the heritage of every human being. He said that those worlds were there for the asking, as questions are sometimes begging to be asked, and that all that a sorcerer or a human being needed to reach them was to intend the movement of the assemblage point. Another issue related to intent, but transposed to the level of universal intending, was, for the shamans of ancient Mexico the energetic fact that we are continually pushed and pulled and tested by the universe itself. It was for them an energetic fact that the universe in general is predatorial to the maximum, but not predatorial in the sense in which we understand the term: the act of plundering or stealing, or injuring or exploiting others for one's own gain. For the shamans of ancient Mexico, the predatory condition of the universe meant that the intending of the universe is to be continually testing awareness. They saw that the universe creates zillions of organic beings and zillions of inorganic beings. By exerting pressure on all of them, the universe forces them to enhance their awareness, and in this fashion, the universe attempts to become aware of itself. In the cognitive world of shamans, therefore, awareness is the final issue. Don Juan Matus and the shamans of his lineage regarded awareness as the act of being deliberately conscious of all the perceptual possibilities of man, not merely the perceptual possibilities dictated by any given culture whose role seems to be that of restricting the perceptual capacity of its members. Don Juan maintained that to release, or set free, the total perceiving capacity of human beings would not in any way interfere with their functional behavior. In fact, functional behavior would become an extraordinary issue, for it would acquire a new value. Function in these circumstances becomes a most demanding necessity. Free from idealities and pseudo-goals, man has only function as his guiding force. Shamans call this impeccability. For them, to be impeccable means to do one's utmost best, and a bit more. They derived function from seeing energy directly as it flows in the universe. If energy flows in a certain way, to follow the flow of energy is, for them, being functional. Function is, therefore, the common denominator by means of which shamans face the energetic facts of their cognitive world. The exercise of all the units of the sorcerers' cognition allowed don Juan and all the shamans of his lineage to arrive at odd energetic conclusions which at first sight appear to be pertinent only to them and their personal circumstances, but which, if they are examined with care, may be applicable to any one of us. According to don Juan, the culmination of the shamans' quest is something he considered to be the ultimate energetic fact, not only for sorcerers, but for every human being on Earth. He called it the definitive journey. The definitive journey is the possibility that individual awareness, enhanced to the limit by the individual's adherence to the shamans' cognition, could be maintained beyond the point at which the organism is capable of functioning as a cohesive unit, that is to say, beyond death. This transcendental awareness was understood by the shamans of ancient Mexico as the possibility for the awareness of human beings to go beyond everything that is known, and arrive, in this manner, at the level of energy that flows in the universe. Shamans like don Juan Matus defined their quest as the quest of becoming, in the end, an inorganic being, meaning energy aware of itself, acting as a cohesive unit, but without an organism. They called this aspect of their cognition total freedom, a state in which awareness exists, free from the impositions of socialization and syntax. These are the general conclusions that have been drawn from my immersion in the cognition of the shamans of ancient Mexico. Years after the publication of The Teachings of Don Juan: A Yaqui Way of Knowledge, I realized that what don Juan Matus had offered me was a total cognitive revolution. I have tried, in my subsequent works, to give an idea of the procedures to effectuate this cognitive revolution. In view of the fact that don Juan was acquainting me with a live world, the processes of change in such a live world a live world never cease. Conclusions, therefore, are only mnemonic devices, or operational structures, which serve the function of springboards into new horizons of cognition.
Back to Blog
como ganar dinero con you tuve9/25/2015
Back to Blog
isicosas7/27/2015
La mayoria de loq ue la gente dice es puro bs , claro hay bs que nos ayuda a ver el bs de los demas pero hay cierto bs que simplemente no ayuda a nadie , ual bs estas tu publicando? now see this
|