The Lia Fail - By Michael Ragan

Fuente:

http://www.danann.org/library/symb/lia.html

Información:

by Michael Ragan
© 2000
Introduction / The Sacred Sword / The Sacred Spear / The Cauldron / The Lia Fail

"From Falias was brought Lia Fail which is in Temair, and which is used to utter a cry under every king that should take Ireland." Lebor Gabala Erenn he sacred stone of the Tuatha de Danann, known as either the Lia Fail or the Cloch na Fail, remains an item of much controversy. In the last centuries, the primary disagreement has been its location. Some have it ferreted off to foreign shores to rest forever silent in a Christian Cathedral, others have it remaining stoically on a grassy slope in Tara. In truth, the real stone has yet to be found. Further, the purpose of the "stone" remains generally misunderstood and often overlooked. The answer, as it often does, lies in the language and the very words of its description. Turning again to the one stark reference to the sacred elements in the Book of Lecan, we can find considerable detail if we examine those ancient words in the full light of methodical inquiry. To begin with, how about the subject? What does the term "Lia Fail" mean? Contrary to many scholars, the words Lia and Cloch are not fully synonymous. The noun Cloch can refer to almost any stone. It is a broad term, but generally indicative of a stone found in its natural weather or water-worn shape. Examples would be missiles, sling-stones and construction material. The noun "Lia," on the other hand, indicates a more specific use. Further, it reflects processing and preparation for a purpose. It is a stone of singular import for its size and/or application and inscription. In other words, a "Lia" was often inscribed with symbols and characters. Thus a stone used for a boundary marker, monument, dolmen or cromlech is properly called Lia. It also has additional, intriguing meanings, which should not be ignored. For example, it indicates the color gray, age (and associated knowledge and wisdom), precious stone and many. Here the reference to knowledge is paramount. If we once again dig deeper into the language, we find that the word for knowledge is RU. Quin advises that ru falls into two categories. Common knowledge is rus. Knowledge of the sacred and mysterious is run. It is that which is kept secret from the outsiders. Lia also has more esoteric meanings, which are reflected in many of the recorded tales. Take for example the tale Ath Liac Find found in both the Book of Lecan and the Book of Ballymote. At one point, Find throws the "three edged stone" into the ford where great loss was inflicted on his opponents. Then the tale predicts the loss of the stone for a time until a fair Maiden of age and wisdom finds it. In this case, the three-edged stone refers to a powerful spell composed in a particular poetic form. The specific use of the Lia is identified by the adjective, in this case, "Fail." The word Fail means hedge, wall, bed, resting-place, hut, protection, act of guarding, a circle, fold or a legal barrier. Notice that each of these interpretations reflect a protected or guarded state. Also, note that except for the last two items, the ancient Rath (home place) is infered. Protected by the Thorn hedge, in it was found the places of resting and it which was inviolate under Brehon Law. Interpreting our term then, in the broader sense, can give us "a precious, prepared ancient stone (or number of stones) that has (have) been dressed and inscribed in such a manner as to be enclosed, guarded and protected from outside exposure and intrusion." Now a concept begins to emerge. Still, we cannot be sure of its purpose, so lets dig a little deeper. In the line "No geissidh fo cach rig no gebidh Erinn," MacAlister faced the old problem of a programmed mindset. Rightfully, he recognizes the utterance of the stone when associated with a potential rig (ruler). However, a couple of considerations were overlooked. First, let us look at the root word to geisidh. The root geis (variously geas) means a solemn injunction, a spell, and a prohibition, which can lead to misfortune and death. Geissidh means the expression of the geis. The translation of geissidh to shriek is therefor incomplete. In full, it signifies loud expression, which could be shriek. However, it also indicates the type of speaking, that is recognition, tribute and imperative instructions. Remember the many tales of the rulers who were given geis or restrictions with designated penalties for the period of their rulership. Remember also those who violated their imperative Geis to lose both life and leadership. To flesh out our picture a bit more then, we have a stone or stones of unique singular purpose and character. Our Lia speaks with a voice that is loud and unignorable. An ancient and wise oracle, it provided recognition and tribute for the potential leader and identified those acts, which were prohibited to the person and his or her rule. For the curious, lets take a quick look at rig. In Old Irish, the word was ri and of neuter gender. Under the patriarchal influence of first the Catholic Church and later the Norman invaders, it came to be considered masculine. In general usage, the word lost further of its definition when early Abbots were given the title "Ri." Thus you find a number of early clerics referred to as Bishop Kings, such as Cormac in the 10th century. However, under the proper and original context, a "Ri" (Righ) was the elected ruler of Clan or Tribe, male or female. In summation then, the Lia Fail, as the Sacred Symbol of the Tuatha de Danann, was an oracle and possessor of ancient wisdom. Carefully and deliberately protected, it was a thing of mystery. When it spoke, it spoke with purpose. It loudly recognized and proclaimed the rightful ruler. It gave its tribute followed by the imperatives of Geis, or prohibited acts for the Ruler to be successful. Then it gave the penalties for violation. In the physical sense, the Lia was indeed a stone or stones. It was specially inscribed in mystery and wisdom. Thus the Lia Fail was and remains run or sacred knowledge. Whether we consider the Lia Fail, and thus the Run, as either one stone or many, the basic considerations remain constant. It is one of the Sacred Symbols of the Tuatha de Danann, their sacred wisdom. It is carefully and deliberately protected. When it speaks, it speaks with purpose. It provides insight into both present and future. It also possesses great magical power that can not be denied. Consider then this last of the Four Sacred Elements with the first three. We came from the east with Illumination. From there we turned south to Inspiration and with application we turned to the west and the Cauldron of Creativity. In our natural progression then we have learned through Illumination, and by applying Inspiration we were able to Create. With that creation we find the Sacred Knowledge that must be protected from misuse. As you see, the rightful place for the Sacred Knowledge (Run) is the northern quadrant. We have completed our Deosil (clockwise) circle and now can turn once more to our point of origin. It is easy to see now why our ancient ancestors entered their sacred spaces from the north, then turned east to face the path of the Sun and their point of origin. There are many choices of Stone that you can use as your Sacred Symbol. Many use Crystal, some use "Sunstone,." Others use a "special" rock that has adopted them for a time. Whatever your choice, whenever you work within your Circle, remember all that it stands for. It can greatly enhance your devotions and workings.

The Sacred Cauldron - By Michael Ragan

Fuente:

http://www.danann.org/library/symb/cauld.html

Información:

by Michael Ragan
© 2000
Introduction / The Sacred Sword / The Sacred Spear / The Cauldron / The Lia Fail


From Muirias was brought the cauldron of Dagda;
no company would go from it unsatisfied.
Lebor Gabala Erenn

n examining the text, a couple of discordant notes sound. First is the Latin form used to designate the "cities, " which we have already addressed. "Muirias" is simply the word muir (the sea). The association of cauldron with sea is a common theme throughout Irish mythology. Further, we need only to examine the word used for cauldron, which we shall do directly. A second questionable assertion is the implied ownership by Dagda. Throughout European mythology (including the Irish), the cauldron, chalice and cup are feminine symbols. It represents the womb of the Great Mother. It is the place of creation. How then can it be possessed by the epitome of male-dom? The answer is that it cannot be possessed as in ownership. It can only be protected and held in safety by the masculine figure. Thus, Dagda, as the archetype, was not the owner, but rather the protector of the Sacred Cauldron. The Middle Irish word for cauldron is "Coiri," with "coire" and "caere" as alternate spellings. Sanas Cormach (Cormac's Glossary, 10th century) states that coire is a compound word taken from "cói úirre," or place of liquid (wetness). In other words, it was a thing identified simply by its' use, the holding or storage of liquids. Variations of the root coi include the modern "currach," or coracle (which holds liquids, (i.e. the sea), out rather than in; cailís (chalice); cora (weir); Corc (cork) and Cornu (chalice, cup or drinking horn). All of which have to do with containing or functioning within liquid. While the foregoing are all manufactured things, coire can also mean boiler, whirlpool and crater. With this information, we can better look at some of the other early references to cauldrons. The "Magic Cauldron" is an essential theme throughout Celtic mythology, especially in Wales and Ireland. There is the quest for a cauldron in The Spoils of Annwn, which is regarded as the archetype for the "Holy Grails" stories. Also in Welch mythology is the "Cauldron of Rebirth," given to Bran. In Ireland, the many cauldron tales all seem to emanate from the central theme established by the "Magical Cauldron" of Dagda. There is the "Healing Cauldron of Goibniu," in which wounded and slain warriors could be made whole to return to the field of battle. The Ruler of the Underworld had an inexhaustible cauldron to use at the grand feis. Then there was the magic cauldron stolen by Cúchulain and Cú Roí from the mysterious castle. Moreover, let's not forget the three cauldrons needed to soothe Lugh's Spear from its battle fury. The first cauldron would split, the second would boil and the third would become warm. In each of the cauldron tales, there is that underlying theme of magic and "other worldness." The magical cauldron(s) satisfies all who come in need. It can feed, give drink, heal, restore life, soothe raging spears, contains wisdom and throughout retains its otherworld connections. The relationship between Muir (the sea) and the various cauldrons and other magical containers are well established in throughout Irish myth. What is not so well established is just what Muir symbolizes. Most modern scholars will quickly mention "water" and/or "spirit." In this they are only partially right. The sea to ancient humankind was deep, dark and mysterious. Home to both siren and sea-monster, it lured as well as repulsed. Ancient mariners drew pictures of sea serpents and monsters to signal dangerous or uncharted areas of the sea. Dangerous, yet alluring, the sea could feed humankind or feed on those temerarious souls who dared enter its province. Perhaps more than most people; the ancient Irish lived on and by the sea. Every migration to Ireland from the Neolithic onward came by sea. Further, by 4,000 BCE, the Irish Island had firmly established trading routs with England and the European continent to as far away as the Mediterranean Sea. Thus living on, by and at the mercy of the sea, the Irish saw it as much more than a mere body of water. Within its mysterious unknown depths were life, death and rebirth. Consider the Imram Bran and the Voyage of Mael Dunn with their otherworldly experiences. Also remember the journey of Dagda to the mysterious undersea palace to retrieve his magical harp. Clearly the sea, its surface and contents, is part and parcel of the Otherworld. In looking at all of the information above, it is quite clear that sea and cauldron are irrevocably connected to the Otherworld. Further, it is apparent that no representation of the unseen realm is complete without the symbolic cauldron. It is also obvious that the contents of the cauldron, as a symbol of the Otherworld, are of far more than just simple water. Within that cauldron are healing, inspiration, wisdom, sustenance (both physical and spiritual), healing and the very essence of life itself. It is the symbol of primary creation, the Great Womb, the source, the Mother Goddess herself. As we look at the qualities of the Cauldron, we now find a continuing thread. Notice that included in the Cauldron as the necessary elements of "Wisdom" (Sword) or Illumination and the "Fire in the Mind" of our Sword of Inspiration. What a lesson we have here. You must have knowledge and inspiration before you can create. You must apply yourself mentally to the task at hand. Just knowing what needs to be done is not enough. The generally accepted symbolism of the western quadrant today is the cauldron,. water and the sea. To the ancient Irish it was a bit more. The west was the Great Void. Yes, its symbolism did include water, but it also included firmament. It was the primordial soup that provides the source and place of creation. How true it is that we must have illumination and inspiration to find that place of creation. The size of your sacred cauldron is, of course, not an issue. The issue is the ancient and powerful symbolism attached to that special cauldron or bowl that you use in your circle.

Introduction / The Sacred Sword / The Sacred Spear / The Cauldron / The Lia Fail

The Sacred Spear - By Michael Ragan

Fuente:

http://www.danann.org/library/symb/lugh.html

Información:

by Michael Ragan
© 2000
Introduction / The Sacred Sword / The Sacred Spear / The Cauldron / The Lai Fail
"From Goirias was brought the spear which Lug had:
battle would never go against him who had it in hand"
(MacAlister transl.)

his particular sentence is extremely interesting because of its form. Middle Irish is used except for the word "tlegh,' which means spear or javelin. In Middle Irish the same word developed into Sleag (Spear), Slat (wand) and slecht (smooth). Here we find part of MacAlister's reason for believing in the validity of the references to the Four Sacred Symbols. The remainder of the passage is pretty much in Middle Irish form, as is the remainder of the Book of Lecan. Therefor it appears that the scribe who penned the words was retelling something from an oral tradition or quoting an extent (at the time of writing) manuscript fragment. We find other problems with this translation as well, so let's take a closer look. First of all we reject the use of the word "gorias," as we explained in the introduction. Removing the Latin corruption, we are left with "gor." In Middle Irish, Gor means moderate heat or incubation. Our sense is that this statement concerning the Spear refers to the point of origin of the people, just as do the statements concerning the other Sacred Symbols. Thus, interpretation of "gor" more appropriately should be incubation, which requires a moderate and controlled heat. Next, let us deal with the last word in the phrase "Lug." While Lug(h) is indeed a Deity, those who know your mythology, know that he was not a Tuatha de Danann original. He is a late comer who shows up just prior to the Second Battle of Moyturra, when the Tuatha de Danann battled the Fomorians. This occurred centuries after their initial coming into Ireland. ). Further, referring again to the Second Battle of Moyturra, we find that Lugh's choice of weapons was a sling, not a spear. Thus, associating the spear with Lugh is highly questionable. Secondly, the word lugh is a common word meaning bright or small amount (least amount). Now since this item was one of the four most sacred symbols to the Tuatha de Danann, least or small amount does not seem appropriate. Therefor, it is safe to assume that the translation here should mean bright. Therefore, what we have is a sword described as being bright or illuminated. Let's next address the word bi. "Bi means simply birdlime or pitch. MacAlister chose to ignore this word which probably did not make sense to him. But it's inclusion is quite appropriate. A spear was composed of two or more elements. You have a spearhead and a spear-shaft. The latter could be composed of two or more pieces. To hold the pieces together, the ancients used pitch or birdlime to glue it all together. The problem of keeping head and shaft together was serious enough that by the 15th century bc, small loops were molded onto the shaft end of the spearhead to enable tying the pieces together with thongs. How were the thongs fastened to the shaft? By wrapping and gluing - using pitch or birdlime, of course. Additionally, smooth wood did not provide a very secure grip for a sweaty hand and grips were fashioned from both metal and leather, and wrapped tightly around a pitch or birdlime treated area. Thus we see that the matter of "bi" is central to our consideration. Next we find "ic," which translates to "cure" or "prepare." Again, a word not understood by the translator is ignored. Therefore, a simple literal translation of the Gaelic phrase should read "From the place of incubation was brought the spear, birdlime prepare(d) bright. Alternatively, in more proper English form, "From the place of origin, (the people) brought the Bright Spear, birdlime prepared." Thus we have the statement that the Spear, properly prepared for its purpose, was brought from the place of origin of the Tuatha de Danann. The second phrase, "ni geitha cath frisin ti a mbid laim," also requires deeper consideration. Literally it states that "no start battle (or temptation) against person from first throw." In proper English then, "It will not battle (or tempt) the person who first throws it." Notice that the operative word here is "throws." It is active. It is not simply being held in the hand it is being put to its use. Further it is "first" use. It is initiatory. Putting the two phrases together then gives us a much different view than that of the original translation. Our version should read "From the place of incubation (birth) was brought the Bright and well prepared Spear. It will not battle the person who first uses it." Notice we speak here only of one use, the first use. There is no indication of further action, such as we could expect in combat. What we actually have is a beautiful, well-prepared "spear" that will not turn on its user. Within the old language, we find that the "spear" was considered to be something that went straight to its mark. It was slender and required but a narrow path of flight. With a sharp point, it could smite and make one "bow down." Interestingly, the root word supports such words as "splinter, genuflection" (or show respect) and "worship." An interesting line appears in Tadhg Dall O'Huigin's Bardic Poems. It reads "Cean do sleighe ar gcora a croinn," which translates roughly to "The head is like a spear when heated." Then there is the line in The Song of Amergin that speaks "I am the point of a weapon. I am he who fashions fire from the head." Here, apparently, is the origin of the "Fire in the mind" line of Joseph Campbell, quoted from MacAlister in the Lebor Gabala Erenn. Here MacAlister rightly identifies the analogy as "Inspiration." The proper word here though is not "fire." In both of the above cases, the word "gor" is used. It is the controlled heat of incubation. It represents the constructive element and development. It does not mean the destruction of fire. Now using the analogy, we can make a much more accurate and meaningful translation. From their beginning, the people brought the Spear of Inspiration. It will not battle he (or she) who will use it. Who could use such an implement? Who but every individual can benefit from inspiration, if they will but use it is also for every day people in every day life. It is that which raises each of us to that higher level when faced with a challenge. It is that which drives the artist to create the masterpiece. . Inspiration is not just for the poet or the scientist, the healer, or the wise one, however. It is that which magnifies the creative energies within each of us. It is that which gets us through our difficult days as well as our triumphant ones. The sacred symbol then represents the Inspiration that comes from applying Wisdom to our thinking. Historically, the Spear of Inspiration is associated with warmth and the South. As our ancestors, we begin our sacred path from the east from whence we draw our illumination and acquire our wisdom. That alone is not enough and we turn to the south and draw on inspiration for our continued journey. Few of us have the resources or room to work with an authentic full-sized spear. However, it is not the spear but that which it represents which matters. Further the association of wand and spear is strong. Thus a wand (slat) of elbow to fingertip length is most appropriate and perhaps far more practical for inclusion in your Sacred Tools.

Introduction / The Sacred Sword / The Sacred Spear / The Cauldron / The Lai Fail

The Sacred Sword - By Michael Ragan

Fuente:

http://www.danann.org/library/symb/sword.html

Información:

by Michael Ragan
© 2000
Introduction / The Sacred Sword / The Sacred Spear / The Cauldron / The Lia Fail

"From Findias was brought the Sword of Nuada; no man would escape from it when it was drawn from its scabbard. There was no resisting it." --Lebor Gabala Erenn n the preceding translation, the linguistic scholar, with a decidedly Christian mind-set, blindly follows the surface, observing the mundane wrapping, without opening the spiritual package and viewing the fabulous treasure within. The first line of the original Gaelic text, "A findias tucadh claidhim nuada," does not, in reality, say that the sword of Nuada was brought from a city called Findias. We already know that the "ias" endings are fabrications, so the word findias should in reality be find (or variously, finne). Another quick look at our dictionary of early and middle Irish and we find that "finne" means bright. Additionally, the word "Nuadad" does not refer to the God Nuada. Notice that our translator dropped a letter "d." While spelling variations do occur frequently, this is not one of them. Nuadad and Nuada are two different words with totally different meanings. Nuadad means the process of renewal. Therefor, the line is better translated as "From that bright place (origin of the people) came the Sword of RenewaI. The second line, "ni thernadh nech uadha," more properly translates to "Its singular spirit cannot be escaped." The third line, "O dobetha as a intig bodha," more rightly should be translated as "Oh wretched life, (how) you increase when (the sword) is drawn from its sheath." The final line, " ni gebtha fris," can be rightly translated as "Is it not deserved?" or "It is greatly deserved." If we put the entire paragraph together and restore some sense of poetic form, I feel it should more accurately read as follows. "From the homeland, the people brought the Bright Sword. Its singular spirit cannot be escaped. O how wretched life increases when it (the sword) is unsheathed (or revealed). Suddenly our paragraph has taken on a far different tone than that supplied by previous translators. No longer does the sword seem merely an instrument of battle. A thought or implication of something far greater and considerably more mysterious now seems to emerge. In origin, the sword comes from the source of the people. It is of the people and by the creative forces of the people. Its brightness is a signal of illumination of the people, either as source or reflective element. It has a singular, unique spirit. It is also a powerful, immutable force that cannot be overcome. The third line of the original is the ominous line for it seems to bemoan, and caution against, those who would cause separation of the Bright Sword from its safe haven. Notice here that the line does not indicate death and dismemberment. Rather, it foretells of a wretched life! This is balanced by the final line, which speaks of justice. Those who cause the sword to be unsheathed, greatly deserve their wretched, fated lives. What then of the innocent, those who do not cause the sword to be unleashed? The warning is ominous only for those who err. The innocent are deserving of a better life. Let's take this further and analyze the symbolism of the sword. First, we need to understand the meaning of the word "sword." The Gaelic word here is "claidhim," which, modern language experts agree, means "sword." Does it mean the same in early and Middle Irish? Well, sort of! The word "claidhim" is Middle Irish. It has evolved into "claoimh" in modern Irish. Most translators identify it with what we know as sword. If we go back to the old Irish, however, our neat little translation looses some of the modern definition and begins to assume something a bit broader and perhaps a bit more basic. The original root word in early Irish is "Glaid." Associated meanings include a wide variety of meanings including, digging tool, dagger, knife, sickle, reaping hook, wolf, howler, a weaver's beam, noise and uproar. A notable derivation of glaid(h) is claidhaim, which means to dig or excavate. Other developed words include chimney beams, seashore, shaft, a bastion, ridge, earthwork and even "prominent nose." In analysis then, our sword is obviously not just a weapon. Rather it is a tool with a variety of practical applications. It is primarily used as a device for cutting and shaping, or an object that results from such cutting and shaping. With these thoughts in mind, let's take a look at a few notable references to swords from Irish lore. First, there is the tale of Ogma who took the sword of a Fomorian King named Tethra. This sword had the gift (illumination) of speech. The Leabhor na h'Uidre mentiones the sword which would turn against the holder if false speech was uttered. Then there is the tale of the "Sword of Light," which, in the hands of the Draoi, possessed the ability to remove spells and provide protection. Such magical properties remained associated with the sword well into the Iron Age when Irish soldiers continued to utter charms and incantations over the swords prior to battle. The physical form of the early Irish swords also contributes to our findings. The general Irish swords remained small, averaging 20 to 21 inches in length well into the late Bronze Age. This is much smaller than those weapons of battle favored on the continent. Obviously, it was not a great hacking weapon. It best served in battle with stab and slice. We should also note that during this era, shields averaged only about 10 to 12 inches in diameter. Thus we realize that the whole issue of warfare and "swords" was viewed somewhat differently in Ireland than on the continent. In Bronze Age Ireland, the primary weapon of battle was not the sword, but the spear and pike. The short sword was a last resort for close in combat. In everyday use, it was employed in more utilitarian manner such as cutting meat, hacking brush, digging, carving wood and other everyday chores where a blade was required. Heavier cutting, such as felling trees was performed by axes. In spite of preconceived romantic notions about war and thus death, we find the Bright Sword of the Tuatha de Danann a tool and not a weapon. It did not belong to a deity named Nuada. In addition, that tool is consistently linked to the magical element. In summation, the Bright Sword was a symbol rooted deeply in the history and consciousness of the Tuatha de Danann, long before their arrival on the Emerald Isle in the 13th century BC. It held the magical qualities of not only protection, but also was a symbol of illumination, wisdom, skill, creativity, speech and honor. What then is the central theme of this Sacred Symbol? What one thing could possibly contain the various qualities of wisdom, illumination, skill, creativity, speech and honor? It is a simple answer really. It is nothing less and nothing more than TRUTH! What illuminates more brightly than TRUTH? What engenders wisdom more than TRUTH? What slays false speech more quickly and more thoroughly than TRUTH? What makes life more wretched for those who would avoid TRUTH? What is more honorable than TRUTH? In today's' world, a full-sized sword can be a bit hazardous within the limited confines of the Sacred Circle. For that reason, most of us use the Scian Naofa (sacred knife), known as an Athame among other traditions. As with our other Sacred Tools, it is not the size that matters. What does matter is the meaning and symbolism behind our sacred blade. As the symbol of Illumination and Truth it rightly belongs to the Cardinal point of Light and Illumination, the East.

Introduction / The Sacred Sword / The Sacred Spear / The Cauldron / The Lia Fail

La experiencia religiosa de Philip K Dick

Fuente:

http://chitauri.blogspot.com/2010/10/la-experiencia-religiosa-de-philip-k.html

Información:

La experiencia religiosa de Philip K Dick

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A continuación dejo fragmentos de la gnóstica obra de Dick, Valis, que ayudarán a comprender la ¿obsesión? de su autor por la naturaleza ficticia de la realidad:

Fotograma de un capitulo de lost

El rayo rosa.

“(…) Dios, nos dijo, le había disparado un rayo de luz rosa directamente a la cabeza; Fat se había quedado temporalmente ciego y la cabeza le había dolido durante varios días. Era fácil, dijo, describir el rayo de luz rosa; era exactamente lo que se percibe como postimagen de fosfeno cuando una lámpara de flash nos destella en la cara. Ese color perseguía espiritualmente a Fat. A veces aparecía en la pantalla de un televisor. Vivía para esa luz, para ese color particular.
“Sin embargo, nunca volvió a encontrarlo. Nada podía producir ese color en la luz, salvo Dios. En otras palabras, la luz normal no lo contenía. En una oportunidad Fat estudió el círculo de los colores, un círculo de todo el espectro visible. El color no estaba allí. Había visto un color que nadie más puede ver, más allá del espectro.”
(…)
“Tendríamos que poder escuchar esta información o, mejor, esta narración, como una voz neutra dentro de nostros mismos. Pero algo no funcionó bien (…) no podemos leer fuera ni escuchar dentro. Algo le ha sucedido a nuestra inteligencia.”

El Obstruído.

“Él dijo: “Yo soy Dios y no hay otro Dios fuera de mí”. Pero cuando dijo estas cosas, pecó contra todos los inmortales (imperecederos) que lo protegían. Además, cuando Pistis vio la impiedad del gobernante se sintió enfadada. Sin ser vista, dijo: “Te equivocas Samael”, esto es “el dios ciego”. “Un hombre inmortal e inhumano, anterior a tí, se manifestará en los cuerpos que modeles. Te aplastará con los pies como los alfareros aplastan la arcilla. Y descenderás con los que te pertenecen al encuentro de tu madre, el abismo”.
“Fat comprendió inmediatamente lo que acababa de leer. Samael era la deidad creadra que creía ser el único Dios, como se dice en el Génesis. No obstante, era ciego, que quiere decir “obstruido”, un término fundamental para Fat.
(…)
“Antes de la identidad creadora existía un hombre inmortal e iluminado, y ese hombre inmortal e iluminado aparecería en la raza humana que Samael crearía. Y ese hombre inmortal e iluminado previo que la deidad creadora, aplastaría al iluso creador ciego e irracional como arcilla de alfarero.”

Gnosticismo, Logos e información viva.

“El hombre y el verdadero Dios son idénticos –como lo son el Logos y el verdadero Dios–, pero un loco creador enceguecido y su mundo demencial separan al hombre de Dios. Que el creador ciego crea sinceramente que él es el verdadrero Dios sólo revela el grado de obstrucción que padece. Esto es gnosticismo. De acuerdo con el gnosticismo, el hombre debe situarse en la misma categoría que Dios en oposición al mundo y al creador del mundo (que están los dos locos, se den cuenta o no). La pregunta de Fat “¿Es el universo irracional y lo es porque una mente irracional lo gobierna?”, recibe esta respuesta por intermedio del doctor Stone: “Sí, lo es; el universo es irracional; la mente que lo gobierna es irracional; pero sobre todo eso se eleva otro Dios, el verdadero Dios, y él no es irracional; ha desafiado a los poderes de este mundo, además, y se ha aventurado en él para ayudarnos; y lo conocemos como el Logos, lo cual, de acuerdo con Fat, significa información viva.”
(…)

Cebra y Nag Hammadi.

“Quizás el universo fuera irracional, pero algo racional había irrumpido en él, como un ladrón nocturno irrumpe en una casa, inesperado en cuanto a lugar, inesperado en cuanto a tiempo. Fat lo había visto, no porque tuviera nada de especial, sino porque la racionalidad así lo había decidido.
“Normalmente permanecía disimulada. Normalmente, cuando aparecía, nadie podía dsitinguirla del fondo; era fondo sobre fondo, como lo expresaba correctamente Fat. Tenía un nombre para designarlo.
“Cebra. Porque se confundía con el escenario. Esto recibe el nombre de mímesis. Otro nombre es mimetismo. Ciertos insectos recurren a él; miman otras cosas: a veces a otros insectos –a insectos venenosos – o ramitas, etcétera. Ciertos biólogos y naturalistas han aventurado especulativamente que quizás haya formas más elevadas de mimetismo, puesto que formas inferiores –es decir, formas que engañana a quienes tienen por objeto engañar, pero no a nosotros –se han encontrado en todas partes del mundo.
“¿Y si hubiese una forma elevada de mimetismo, tan elevada que ningún ser humano (o muy pocos) la habría detectado? ¿Y si sólo se la detectara si ella así lo decidiera? Lo cual significa que no se la detectaría realmente, pues en estas circunstancias habría abandonado el disimulo para desvelarse. “Desvelarse” en este caso equivaldría a “teofanía”. El ser humano diría asombrado: “He visto a Dios”; cuando de hecho habría visto una forma de vida ultraterrestre altamente evolucionada llegada aquí en algún momento del pasado … y quizá, como lo conjeturaba Fat, habría dormitado dos mil años en forma de semilla latente como información viva en los códices de Nag Hammadi, lo cual explicaría por qué las noticias de estos códices se interrumpieron abruptamente alrededor de 70DC.”
Transubstanciación.

“El universo es una vasta entidad irracional en la que ha irrumpido una forma de vida de orden elevado, disimulada mediante un refinado mimetismo; por lo tanto, mientras asi lo decida, permanece inadvertida –por nosotros–.
(…)
“Al cabo de un año de haber analizado el encuentro con Cebra, o con Dios o el Logos o lo que fuere, Fat llegó a la conclusión de que Cebra había invadido nuestro universo; y un año más tarde se dio cuenta de que estaba consumiéndolo; esto es, devorándolo. Cebra obraba mediante un proceso muy semejante a la transubstanciación. Éste es el milagro de la comunión por el que las dos especies, el vino y el pan, se convierten de manera invisible en la sangre y el cuerpo de Cristo.
“En lugar de verlo en la Iglesia, Fat lo había visto en el mundo; y no muy microformado, sino macroformado, lo cual significa, en una escala muy amplia, que parecía no tener límites.”
(…)
El Dios del exterior.

“Los hombres y el mundo son mútuamente tóxicos. Pero Dios –el verdadero Dios– ha entrado en ambos, ha entrado en el hombre y en el mundo, con lo cual el paisaje parece más sereno. Pero ese Dios, el Dios del exterior, se topa con una feroz oposición. Abundan las estafas –los engaños de la insanía– y se enmascaran reflejando la imagen opuesta: el ademán de la cordura. Las máscaras, sin embargo, se desgastan y la locura queda revelada. Es algo decididamente grotesco.”
(…)
“Transcurrieron venticinco siglos desde que Heráclito escribió: “La estructura latente domina la estructura de lo obvio” y “La naturaleza de las cosas tiene por hábito el ocultamiento”.
“De modo que lo racional, como una semilla, se oculta en la masa irracional”.

Anamnesis gnóstica (información viva) o Imperio.

“La “salvación” mediante la gnosis –más adecuadamente, la anamnesis (la pérdida de la amnesia)–, aunque tiene significación particular para cada uno de nosotros –un salto cuantitativo de la percepción, la identidad, la cognición, la comprensión, la experiencia del mundo y de uno mismo, con inclusión de la inmortalidad–, tiene mayor importancia todavía para la totalidad del sistema, puesto que estas memorias son datos necesarios y valiosos para un buen funcionamiento.
“Por lo tanto, se encuentra en proceso de autorreparación, que incluye: reconstrucción de nuestro subcircuito por medio de cambios del tiempo lineal y ortogonal y también una continua señalización dirigida a nostros para estimular los bloqueados bancos de memoria y recuperar lo que hay allí almacenado.
“La información externa o gnosis, pues, consiste en desinhibir las instrucciones, con el núcleo de contenido que nos es concretamente intrínseco, es decir, que ya se encuentra allí, en nosotros. (Esto lo observó por primera vez Platón, para quien aprender es un mdo de recordar.)
“Los antiguos dominaban técnicas (sacramentos y rituales) utilizadas ampliamente en los misterios religiosos grecorromanos, incluido el cristianismo primitivo, para producir el despertar y la recuperación, sobre todo, por el valor restaurador que tiene para los individuos; los gnósticos, empero, percibieron el valor ontológico de lo que llamaron la divinidad, la entidad total.”
(…)
“No caímos por causa de un error moral: caímos por causa de un error del intelecto que consideró como real el mundo de los fenómenos. Por lo tanto, somos moralmente inocentes. Es el Imperio en sus múltiples disfraces el que nos dice que hemos pecado. “El Imperio nunca terminó”.
(…)
“Los romanos habían descubierto y matado a todos los homoplásmatas: todos los cristianos primitivos en conatcto con el plásmata; ellos murieron, el plásmata escapó a Nag Hammadi y permaneció allí aletargado como información en los códices.”
(…)
“El médico ha venido a nosotros varias veces con distintos nombres. Pero todavía no estamos curados. El Imperio lo identifica y lo rechaza. Esta vez el médico acabará con el Imperio por fagocitosis.”
(…)
“El Imperio es la Institución, la codificación de la perturbación; está loco y nos impone esa locura por la violencia; es violento por naturaleza.
“Luchar contra el Imperio significa inferctarse de la perturbación que lo domina. Esta es una paradoja; quienquiera que derrote un segmento del Imperio, se convierte en el Imperio; prolifera como un virus, imponiendo su forma a los enemigos. Por lo tanto, se convierte en el enemigo.
“Contra el Imperio se levanta la información viva, el plásmata o médico que conocemos con el nombre de Espíritu Santo, Cristo desencarnado. Estos son los dos principios: el oscuro (el Imperio) y el luminoso (el plásmata). Cada cual contiene un componente de esos dos principios. Zoroastro lo sabía porque la Mente Sabia le transmitió la información. Él fue el primer Salvador. Cuatro han existido en total. Un quinto que está por nacer diferirá de los otros.”
El Inmortal o Elías.

“Cuando un huésped humano muere, el Inmortal se traslada, de modo que no es nunca atrapado ni muerto. De ahí que Jesús exclamara en la cruz: “Eli, Eli, lama sabachtani”. Al escucharlo, algunos de los presentes dijeron correctamente: “Este hombre está llamando a Elías”. Elías lo había abandonado y él murió solo.
(…)
“Tomás había llegado a saber cómo reconstruirse después de acaecida la muerte física. Todos los cristianos primitivos lo sabían. Se logaba por medio de la anamnesis, la pérdida de la amnesia que … Bien, según estaba planeado el sistema, cuando Tomás se sintiera agonizar dejaría una huella en el signo cristiano del pez, comería un alimento color rosa –el mismo color rosa de la luz que Fat había visto– y bebería de un recipiente sagrado mantenido en un lugar fresco, y luego moriría; y al renacer, crecería y se convertiría en otra persona, no en él mismo, hasta que se le mostrara el signo del pez.
“Había previsto que esto sucedería unos cuarenta años después de su muerte. Se había equivocado. Tuvieron que transcurrir casi dos mil años.”
(…)
“La promesa de vida eterna que Cristo hizo a su pequeño rebaño no era ninguna mentira. Cristo le había enseñado a lograrla.”
(…)
“Cristo es una forma de vida extraterrestre que llegó a este planeta hace millares de años, y que como información viva pasó a los cerebros de los seres humanos que ya vivían aquí, la población nativa de este planeta.
“Antes de ser Cristo fue Elías. Los judíos lo saben todo sobre Elías y su inmortalidad; y su capacidad de extender la inmortalidad entre otros “mediante la división de su espíritu”. El pueblo de Qumran conocía todo esto. Intentaban recibir parte del espíritu de Elías.”

Pez, ADN y Dogon.

“–Me pareció ver el signo cristiano del Pez– dije –. Como decoración.”
(…)
“–¿Saben qué es? La doble hélice.
“–Eso es la molécula de ADN– dije.
“–Exacto– dijo Kevin con una sonrisa–. Como un dibujo repetido alrededor de la boca del cántaro.
“Todos permanecimos en silencio por un momento y luego yo dije: –La memoria del ácido ribonucleico. El pozo de memoria genética.
“–Exacto– dijo Kevin. Agregó–: A orillas del arroyo cuando ella llena el cántaro …
“–¿Ella?– preguntó Fat –. ¿Quién es ella?
“–Una mujer –respondió Kevin–. Nunca se la vuelve a ver. Nunca se le ve el rostro, pero lleva un largo vestido anticuado y está descalza. Mientras llena el cuenco o el cántaro, hay un hombre que pesca.
(…)
“–Entonces el signo cristiano del Pez es la doble hélice de Crick y Watson – les dije –. La molécula de ADN que almacena la memoria genética.”
(…)
“Esto también complació a Fat, pues aludía al pueblo Dogon que designaba a la deidad benéfica con el signo del Pez.”

VALIS – Kabbalah – Artefacto

“Siempre hay información cuando VALIS está presente –dijo Mini asintiendo y sonriendo–. Él es información. Información viva.”
(…)
“–Pues entonces, no estás familiarizado con la Cábala –dijo Mini–. Es el sistema de código que utiliza VALIS; toda la información verbal se almacena como Cábala.”
(…)
“–VALIS es una construcción –dijo Mini–. Un artefacto. Está anclado aquí en la Tierra, literalmente anclado. Pero como para él el tiempo y el espacio no existen, VALIS puede estar en cualquier parte y en cualquier tiempo que le plazca.
“–¿Tiene algún antagonista?– preguntó Kevin.
“–Sólo la patología de este planeta – dijo Eric –.
“–Pues entonces VALIS es racional – dije.
“–La única racionalidad con que contamos – dijo Linda.
(…)
“VALIS, como información viva, penetraría en el mundo, se reproduciría en los cerebros humanos, se cruzaría con ellos, los ayudaría y los guiaría en un nivel subliminal, es decir, de manera invisible. Ningún ser humano podría tener la certeza de ser portador de la buena nueva en tanto la simbiosis no alcanzara el punto de iluminación. En el trato con otros seres humanos, una persona dada no sabría nunca cuándo se encontraba en presencia de otro homoplásmata y cuándo no.”

Choza en el mar.

“Una noche soñé que era propietario de una cabaña que estaba directamente en el agua, un océano en esta ocasión; el agua se extendía hasta el horizonte. Y esta cabaña no se parecía a ninguna otra que yo hubiera visto; se asemejaba más bien a una choza como las que aparecían en los films sobre los mares del Sur.”