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“Awake! Arise from dreams of littleness to the realization of the vastness within you.”

- Paramahansa Yogananda

BLΛC

@blac_ai

Wake Up

THOUGHTS SHAPE THE AURA FIELD

The glowing light around Jesus symbolizes the human bioelectric energetic field a subtle energetic force that surrounds the body and feeds life into the physical form.

This field is created by our thoughts and emotional state. Our thoughts generate energy in the heart, which creates the vibration of the energetic field around us.

Jesus is a symbol of Christ consciousness. He represents the ideal modality of human

consciousness that we should all aim to attain within the self.

Raising our consciousness has biological effects on the human body. When we master our thoughts, we begin to choose only thoughts that are powerful and positive. This gives birth to healing emotions in the heart, which strengthens and expands our electromagnetic field. This allows the body, the brain, and the cells to function on a higher capacity.

It is a known fact that negative thoughts harm the body and affect the cells. Christ consciousness is a state where we have full mastery over our mind, our thoughts, our emotions, and our actions.

— Revival of Wisdom | The Awaked Soul Collective

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"La importancia personal es el peor enemigo del hombre. Lo que le debilita es sentirse ofendido por los hechos y las fechorías de sus semejantes. La importancia personal obliga que uno pase la mayor parte de su vida ofendido por algo o alguien".

–Carlos Castaneda/Las enseñanzas de Don Juan

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"Usted está dormido. No sabe quien es porque no se conoce a sí mismo. Hoy es una persona, mañana es otra. Usted no hace las cosas, las cosas lo hacen a usted. Así que me atrevería a decirle que si no se toma en serio lo que le digo, si no asume el trabajo sobre sí mismo como lo más importante que haga en su vida, seguirá durmiendo hasta el día de su muerte".

–Gurdjieff

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"Creo en un número incalculable de dioses que moran en el sonido, en la forma, en el color, en la fragancia. Las flores y todos los elementos que conforman la naturaleza tienen voces sutiles. El espacio está tejido por estas voces. El silencio jamás es absoluto. En las noches más profundas oímos siempre un murmullo lejano, revelador, de una suma de infinitesimales voces: todos los pensamientos que se formulan en el mundo vibran en esa voces. En una piedra podemos oír, si escuchamos con atención, el trayecto del tiempo; en el ruido de la lluvia podemos oír el diálogo vacilante de los primeros hombres; en ciertas plantas podemos escuchar a las mujeres de la antigüedad elaborar secretos; en el estruendo de las olas que se elevan en los mares, podemos oír la aclaración de algunos hechos históricos; ciertas alondras nos traen anuncios del futuro más próximo. Si ustedes no se dignan oír estas voces ¿cómo podría un dios oír las vuestras?".

—Silvina Ocampo

Art: Talon Abraxas

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"Mientras las percepciones del hombre se limiten a experiencias sensoriales, su conocimiento será proporcionalmente pequeño".

–Henry S. Olcott

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“The fool is the precursor to the savior.”

― Carl Jung

THE FOOL

Acting as an aggressive agent of dissolution, the fool breaks down the distinctions between folly and wisdom, life and art. When he is really successful, he breaks this barrier for us, his observers, as well, so that we too can inhabit for a moment a no man's land between the worlds of what is and what might be. He draws out our latent folly and, by our recognition of it, we are freed to follow the fool into a chaos of possible new beginnings. The genius of the fool, his ability to make us believe that he can divert the evil eye, draw us away from pain and outwit the intolerable tyranny of worldly circumstances is contingent upon his continual tendency to invert, dissolve and ever play the wild card. Like the final enigma of the tarot, he plays the part of the zero that can become any number at all. He is unnumbered and unplaced, his many-coloured costume symbolizing the multiple and incoherent influences to which he is subject. But he walks in the mountainous heights where one may not know what is going on in the world below yet receive glimpses of visions glittering beyond ordinary men's dreams.

The fool as a prophet or seer is a soothsayer without a temple, a lunatic or, perhaps, an oracle. In the ancient Semitic and Celtic traditions they were often considered possessed men who used verbal arrows to do war against established and complacent forms. The Sha 'ir of Islam, the kahin 'ar arraf, all were believed inspired by jinns in ways similar to the Irish fill or the Teutonic thul. They were fauns who spoke as mouthpieces of the spirits and often appeared bumbling in their varying conditions, as did Parsifal, who was called the Pure Fool. During the Christian era mystics continued to speak and behave in ways often outside the understanding of society. As 'fools of god' they pursued their own peculiar path after the fashion of St. Paul before them. Inspired by the intense abandonment of worldly reason demonstrated by Francis of Assisi, Franciscans liked to call themselves Fools of the World (Mundi Moriones) and deliberately wore the pointed cap of the fool. Russian holy fools walked with heavy chains about their naked bodies from village to village, railing against every injustice. They sometimes froze and starved and often ridiculed the church but no one doubted that they were on fire with a love of God. In fact, the God-intoxicated individual has often been thought a fool by ordinary people because he does nothing to protect himself or further his own interests. Thus Prince Myshkin, Dostoievski's Idiot, was taken to be a fool by those around him simply because he was incapable of understanding their mixed motives. With the mystic fool, the higher mind can take possession precisely because the lower mind is inactive. With the psychic fool, glimpses of truth may often be revealed as he reacts to the changing forces whirling around him. But he is an erratic seer, a pawn capable of being possessed by any sort of entity as he revolves in his desperately madcap dance through life.

The aura of mysticism adhered to even the psychic fool, however, and it is significant that only when belief in the divinity associated with kings began to break down did the fool cease to have a deeper raison d'être in society. As men increasingly sought dignity and respectability in worldly contexts instead of a place in cosmic law, the fool became lost in the comedian, the harlequin of the stage and the clown of folk fairs and circuses. This was a great loss to the world, for together the king and the fool had represented solar and lunar dynasties or races among men. However imperfectly, the king had ruled as the sun rules the solar system and the fool had acted as his fluctuating check against over-concretization. Like the tarot Fool whose tunic bears the crescent moon, the king's idiot ever moved towards the edge of chaos, dragging with him a court otherwise too complacent, too prone to blind and self-serving rationalizations. The solar king symbolizing Manas in the world had, from the time of Rama, fallen from the heights of manasic righteousness into increasingly lower manasic blindness, but the true and natural fool never possessed such worldly reason. Informed either by mystical visions, madness or possessing spirits, he looked on the machinations of the lower mind as though through a window from the outside. He leavened the lump of man-made order, which always threatened to get too hard, and acted as a living link between men and gods.

In Shakespeare's King Lear the fool's role seems to exist to emphasize one strange and tragic instance where the positions of the fool and the king are reversed. The king, in his foolishness, acts to dissolve the order of things by turning over his kingdom to his daughters and placing himself in the position of their childlike dependant. This act of folly unleashes powerful forces of good and evil which pour forth in exaggerated form through the important characters in the play. Lear's fool, being a man devoid of worldly wisdom, has the wisdom to see how the worldly are fools. In response to his master's ill-conceived action, he jokes and sings his silly songs and tries, in his grief, to expose the nature of the folly. The great evil expressed through two of the king's daughters results from the inversion whereby they both embrace the adage "Evil be thou my Good." Embracing this, reason cannot reach them. It cannot prove them wrong in itself. This perverse assertion that love and fellow-feeling are foolish can only be reinverted by the fool, who says, "Folly (love) be thou my wisdom." The breaking of blood ties and the denial of love are so abnormal as to suggest a great convulsion of the natural order of things, and when Lear finally becomes aware of the inhumanness of Goneril's heart, his wits begin to lose their bearings. As his madness sets in, his sympathy and vision expand, inspiring his fool to comment, "Thou woulds't make a good fool." And, indeed, having hit the bottom, having lost his place in society as well as everything else, he has become the fool. He comes to see clearly that "When we are born, we cry that we are come to this great stage of fools."

The fool is the unbinder of man's slavery to the lower mind and the creator of freedom, but it is unwise to try prematurely to play his part. Lear seems to have indulged a whimsical but also egotistical fancy in thinking that he understood the consequences he was about to reap from his grandiose gesture. Far from understanding the true character of those around him, he had equally little understanding of himself or his responsibility in the world. By playing the fool, he was catapulted into madness rather than into a state of visionary wisdom. In dissolving his kingship, he cut away the raft of manasic control which could have seen him safely to the other side of chaos and onto the shore of true spiritual perception. He had plunged himself into the state of the most pathetic and witlessly dependent of fools. In a similar manner, the disciple who struggles along the path towards spiritual enlightenment encounters the same dangerous possible miscalculation. Though in essence a king possessing the germ of divinely endowed intelligence, such a seeker may fail to realize the importance of engendering within himself the rule of the true philosopher. He may free himself from the limitations of worldly identity and position only to cast himself into a turbulent psychic sea. The old myth of Zeus and the philosopher can, if properly interpreted, assist an aspirant to avoid such a pitfall. For the philosopher who had wished to be made a fool among fools was a truly wise man and had the wits to realize that he could shed his wisdom upon his fellow mortals best disguised as a fool.

Who knows how many wise men there are amongst us who pass thus disguised! How many souls have chosen in this or in past lives to forfeit respectability and position in order to work out some line of deeper truth while appearing the simpleton to others? Can we distinguish them from the witless fools whose appearance they share? Along the sidewalks and country lanes of the world walk legions of fools lacking in divine madness. Dull, with confusion swamping their minds, they are prey to cunning spirits or the grief of uncomprehended loss. Perhaps lives ago, perhaps even more recently, they abdicated their crown of manasic responsibility and tried to play the child, the freebooter, the unwise fool. These are not the truth-tellers nor do they have the ability to deflect or neutralize the evil eye. The only dissolution they accomplish is wreaked upon the feeble order of their own minds, which skitter and threaten to break away entirely from their souls. The mystic Fool of God sees them upon the stage of life and knows them for what they are. He sees too the other fools, the buffoon playing at playing the fool, the priest playing at truth, the king playing at God. He sees, and yet he too is a fool, self-chosen in some life. For he knows his foolishness and is willing to abandon all concern for the opinions of men in order to become a better vehicle of his higher vision, his divine madness. He is a fool but also a philosopher-king. He is in control and yet pierces and dissolves the facades of control imprisoning the lower mind. He is chaos threatening the lower orders and sweeping like a peal of compassionate laughter through the hearts of weary humanity. Oh welcome him, the seer, the unexpected visionary with matted locks or fool's cap! Welcome him when he comes!

Img: O - Cosmic Jester

Talon Abraxas

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"No puedes huir de ti mismo por el mero hecho de trasladarte de un sitio a otro. No se logra nada así".

–Ernest Hemingway

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«Si la idea de la muerte te entristece y te espanta, refúgiate en el seno de la vida; allí encontrarás a todos aquellos que te aman. Los muertos son los que no piensan y no aman, pues trabajan para la corrupción, y la corrupción a su vez los consume. Deja pues a los muertos llorar por los muertos, y vive con y para los vivos. El amor es el lazo de las almas, y cuando este lazo es puro, es indestructible.Tu madre te precede; marcha hacia Dios, pero está encadenada a ti; y si tú te duermes en la pena egoísta, se verá obligada a esperarte y sufrirá. Pero yo te digo, en verdad, que todo el bien que puedes hacer, le será tenido en cuenta a su alma, mientras que si haces el mal sufrirá voluntariamente la pena. Por eso te repito; si la amas, vive para ella».

–Eliphas Lévi

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"Nada favorece tanto el desarrollo de la consciencia como la confrontación de los opuestos".

–Carl Gustav Jung

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“A man sometimes devotes his life to a desire which he is not sure will ever be fulfilled. Those who laugh at this folly are, after all, no more than mere spectators of life.”

— Ryunosuke Akutagawa, Rashomon and Other Stories (1915)

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"Hay derrotas que tienen más dignidad que la victoria".

–Jorge Luis Borges

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"O nos hacemos miserables, o nos hacemos fuertes. La cantidad de esfuerzo es la misma".

–Carlos Castaneda/Las enseñanzas de Don Juan

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"Mi noche más tranquila, fue cuando acepté que ya no había nada por hacer y decidí soltarte".

–Mario Benedetti

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"Si no se obtiene el objeto deseado hay infelicidad. Si se consigue, existe la ansiedad por su posible pérdida. Si falta o su respuesta es negativa, hay mayor desdicha. De este modo, la verdadera dicha consiste en el renunciamiento del deseo".

–Swami Sivananda