LEZAMIANS (FROM OPPIANO LICÁRIO)
The temporal continuum is fixed in space-time. In flux, all the fragments are added together in an instant, describing a parabola whose end is unknown. In flux, the cumulative violence of instantaneousness takes hold of all development, and the metamorphoses of instantaneousness form a new body. In the same way that flux is not the temporal continuum, the imago is not the imagination; imagination is, we might say, the arrived intention; the imago is a potential, an acting force, a transcendence of space and time. The old Aristotelian question, which will never diminish its enormous enigma, is: How can something be that is composed of what it is not? The only possible answer lies not in time or space, but in the imago. Heidegger's expression, "going out to meet" can only make sense when accompanied by another, "they come to seek us." The coinciding instantaneousness of both expressions is the imago.
Post script
ResponderExcluirEach time Cortázar comes into contact with AXEL, he shifts from the reflective or narrative to the truly poetic, to the language he reveals, possessed by disturbing forces and endowed with a mantic conformation that is anything but reassuring (...) each time he feels the gravitation of this force that decenters him and deports him to the INDESCRIBABLE and UNSPEAKABLE, each time that nebulous NUMEN from which the manifest emerges becomes evident (...) the triggering of that which comes from beyond or from the depths, each time he notices THE UNTRANSLATED ANNOUNCEMENT, that which presents itself as possession or contagion, which claims its unknowable predominance, Cortázar can only account for it by stammering with a broken voice, he can only resort to Pythian utterance (p. 154).
Regarding this, Cortázar offers us on p. 34 what could constitute an avant la lettre version of chapter 82 of Rayuela (Hopscotch):
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A source of powerful psychic energy is needed for the imaginative activity (this imagination that...) can be angel or demon) to create, outside of the common expressions and superficial symbolisms that binary language allows, a sufficient field of inner freedom (...) The event will occur in a mental vision, in an intermediate state between wakefulness and dreaming.
Thus, we find ourselves faced with a paradigm of understanding narrative writing that is radically different from that which remains prevalent in the context of Western modernity.
ResponderExcluirCortázar was able to see in this INITIATIC IMAGINAL something like a justification of the ontological reality of his own glimpses of another reality. Thus, he himself, like those other visionary authors he admired (Rimbaud, Nerval, Artaud...), did not live in a world of pure fantasy, as their contemporaries might mistakenly believe. What actually happens is that these seers had privileged access to a blocked dimension of reality.
It is an "external world," which is not the physical world, a world that teaches us that one can leave the sensible space without leaving its limits, and that it is necessary to leave the homogeneous time of chronology to enter the qualitative time that is the history of the soul (ibid.).
Post Scriptum
ResponderExcluirThis notion of Mundus Imaginalis will prove indispensable. It presupposes a confluence of traditions, as well as many esoteric connections between Christianity and Islam, as well as the recognition of their Eastern affiliation—in both the metaphysical and geographical senses. This affiliation opens the perspective of a Third World between the intelligible and the sensible. In Islam, it is called "ÂLAM-AL-MITHAL," for which the Orientalist Henry Corbin coined the neologism "IMAGINAL" to differentiate it from the simple imaginary as conceived by modern psychology, and particularly psychoanalysis. This is by no means a mere psychic dream-like experience, as practiced by many surrealists in European literature at the beginning of the 20th century, but rather a true spiritual dream-like experience, of the same kind as that pursued by Rimbaud, Nerval, and Artaud.
Post script
ResponderExcluirWrote Lezama above:
In the same way that flux is not the temporal continuum, the imago is not the imagination; imagination is, we might say, the arrived intention; the imago is a potential, an acting force, a transcendence of space and time.
However,
ExcluirNaturally, intent represents a human capacity inherently associated with will and free will, not only because it allows for choices and attitudes based on reason, but also because it unlocks the keys to PRACTICAL OCCULTISM. That which is instinctive and mechanical can no longer properly be placed under the "wings of intent," in terms of personal manipulation, even though any entity, with any density of volition, naturally exists only through some link with
INTENT
"But what was inconceivably valuable to those shamans was that intent—a pure abstraction—was intimately linked to man. Man could always manipulate it. The ancient shamans of Mexico realized that the only way to affect this force was through impeccable behavior. Only the most disciplined practitioners could achieve this feat." Naturally, intent summarizes the best fruits of free will; it is basically the purposeful orientation of the will, the energy of alignment. It can also be called purpose.
It should not be confused with intention, which can be good or bad.
Intent is a volitional essence, a directed energetic content that generates results on the subtle planes. Intent is the force that leads us to distinct states of consciousness, granting access to various worlds. And, because intent is a mental force, it is important that the warrior gain a deep understanding of the processes involved in each case, as a way to obtain the motivation and the necessary state of consciousness capable of moving the assemblage point. The Sanskrit word mandala means "mental control." The cosmological diagram that bears this name represents a way of organizing the intent of the world. "
ExcluirINTENT is the power that sustains the universe. It is the force that concentrates everything. And makes the world happen." (The Witches' Crossing, p. 56, Taisha Abelar) In fact, the importance of intent lies in the fact that it is the mechanism that allows us to move in the other worlds. There, neither senses nor reason exist, but only pure volition, allowing us to act dynamically in the environment and in our relationships with others ---------------
---------------The importance of intent lies in the fact that it is the mechanism that allows us to move in other worlds. There, there are no senses or reason, but only pure volition, which allows us to act dynamically in the environment and in our relationships with other beings. Its direction and effect have a visual dimension, as it is linked to mental energies: "For the shamans of ancient Mexico, intent was a force they could visualize when they saw energy as it flows in the universe. They considered it an omnipresent force that intervened in all aspects of time and space. It was what drove everything." (Castañeda, Op. cit.)
ExcluirThere is a core of consciousness capable of acting with inner purpose, not limited to restraining impulses or concentrating energies. This is the field of the "Third Attention," which the nagual Juan Matus considers the great achievement of new seers and their special area of work. Like several semi-hierarchical traditions, Toltec training combines the third and fourth attentions. But the true third attention, as taught by the Aryan hierarchy, is a state of highly concentrated energy generated by the alignment of the three lower bodies, enabling it to channel a basic expression of divine energy through the higher sub-planes of the mental plane. This light then expresses itself in the form of inner clairvoyance, generating certain peculiarities in the energy field that serve to signal the possession of this condition.
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Excluir"To interrupt the perceptual traces that crystallize our perception of the world at a fixed point, the benefactor treats intention as a process, as if it were a flow, a current of energy that can eventually be stopped or redirected." (Castañeda, The Eagle's Gift, p. 258). Intent is the key to magical acts and a procedure of great subtlety. It cannot be used for petty ends. "Intent only arises for something abstract. This is the shamans' safety valve; otherwise, they would be unbearable creatures." (Castañeda, The Active Side of Infinity, p. 24).
The experience of infinity depersonalizes the human being to the point that shamans have to pronounce their names before entering it, in order to preserve their individuality (Castañeda, cf. op. cit., pg. 94).
Intent is a form of concentrated attention, and it reaches its perfection in the sphere of the Third Attention, a highly hermetic topic around which we must weave some clarifications here, not so much in the complexities of dreaming or psychic experiences, but in the very plane of the creative mind, as taught by the Trans-Himalaya School. The new Race will achieve a fusion between the two forms of work. This is why the new racial work is also called neo-shamanism. Beginning with the question of alignments, we observe that don Juan teaches that the main work of the third degree is to realign the energy beams mobilized in unconscious experiences carried out under the command of the Nagual. Work on the energy centers is objective in the Toltec system, through the sometimes direct manipulation of the energy fields in the individual, increasing the nagual's responsibility and action to the maximum...............
Excluir..................Realignment is achieved by recalling experiences preserved in the unconscious; rememorizing means reviving and assimilating them definitively. These memory compartments are reactivated through impeccable living. Until the warrior is prepared to consciously assimilate these experiences, they remain deposited in the unconscious and do not substantially interfere with the individual's life. As the initiate aligns their personality, they move the assemblage point, reactivating forgotten memories. In the Aryo system, this takes the form of Personality alignment, bringing together the basic triad of planes. This requires working the mind creatively, using inner tension as a tool.
ExcluirThe assemblage point is worked on differently, being directly handled by the initiate, who must learn to "focus the Eagle's eye," which is done under the influence of a higher energy. This is a highly abstract degree because it involves working directly with energies. Energy becomes an object of direct manipulation, and the instrument for this is will or intention. A subtle instrument must be generated to manipulate subtle energies. At a certain level, intent corresponds to mental tension and willpower. Intention must be exercised in a pure and relaxed manner. Impersonal work exercises the soul to achieve this. Internal tension (a direct product of the concentration of energies) is greatly emphasized in Agni Yoga, a technique that works directly at this level, mobilizing creative energies and contacting the "cosmic magnet." At this degree, the initiate must exercise their wings of light, through which they can access the sacred worlds. Without this, he would perish in the afterlife, and should instead remain in the earthly atmosphere if possible. Intent is an attribute of the energetic body. Through it we exercise pure will and energy.
ExcluirThis technique involves forms of directed intention or "creative mental mobility." In the Toltec system, the third degree is called seer. It is associated with the loss of human form, which presents among its signs the appearance of a large eye before the inner consciousness (cf. Castañeda, The Second Circle of Power, p. 118), signaling the successful alignment of energies. Through this eye, the warrior can dream freely without falling asleep, a situation considered the "most sophisticated" condition a seer can achieve. In the Aryo scheme, this degree is also related to the "third sight" and the "single eye," as it is characterized by clairvoyance, which is basically the internal perception of subtle things such as the movement of energies.
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