Toronto Airport Cruising

Smashan Aleyrac Fall 2009

[...] The problem is simple or not is not. I refused to believe and accept the simple act of physical love as justification for all the noise is happening around him. We are not animals. We do not do that in public. We know the shame. However, modesty, what is it if the voice of conscience that compels us to hide illegal activity. Why illegal? Because it contains a contradiction between human nature and aspirations, fundamental. He is obliged to meet its needs, but he hides them. He wants to give the impression that they do not exist. It is already this ethereal substance to which the ambitions are innate. More man distances himself from the animal in his mind, more the contradiction with his nature becomes acute, the longer it takes to camouflage its instincts. And how can they hide better than minimizing them? Explaining that a simplistic way. Than spreading them openly, as they are no more, long time.

Even then I suspected, in the dark garden near the Monte Palatino: any sexual immorality of our time is really the height of hypocrisy, the completion of false modesty. The breasts girls, sodomy and gangbangs freely exhibited, are only precautions old daughter, like the swimsuits 1900.

is spread over a sexuality that is only half ours. More we present a simple, flat, bestial, the less you will be ashamed. We are not ashamed of a false accusation. However, what is shown in the brothels that have become our streets, is just like our prehistoric instincts. But we are not so simple as that. We want something beyond all that, but we avoid talking about it.

[...] At that time there so I thought of a still rather confused, there was in our body that was hidden abscess gradually rot the world.

This is not a complete covering. Today, nothing can hide it entirely. The world is like the syphilitic primitive. He attributes the wounds a bit more innocuous, less fearful. He prefers to decay to the bites, the reaction of some painful days inevitable in a state also advanced. And above all he is ashamed of what the neighbors will say.

From these premises I considered the extreme modesty of our simplistic reaction time as a criminal. I purposely sought to accustom my eyes to strong light, Cash that made light to penetrate our hell and our purgatory would necessarily be blinding, and even quite dangerous to view.

I was not there yet not prepared enough, the night she broke out before me, there will be nearly ten years ago when I passed through Rome, a message encrypted in my head.

I obviously repeatedly reinterpreted over the years, my meeting with the Baroness Catherine Strahl zu which I would still like to know with certainty what became of her, although I only not much doubt about this. I had the courage to forbid me any research preposterous. However, it is known that the convent was bombed and destroyed during the final push U.S. to subalpine massifs.

The few hours spent with them were too overburdened with bizarre events, too similar to the delirium of a morbid sexuality, for a glimpse of their secret meaning immediately, their metaphysical significance. Besides, I was not a metaphysician penny.

Everything is open to multiple interpretations. I could say for example that I made love with a genuine saint, if I had a tendency sacrilege. I could tell that I'm drunk in the company of a zany who thought he was a saint, if I wanted to simplify the price of a lie.

But in reality it was neither one nor the other.

She was away from holiness, but she was made the sole substance which, under favorable conditions, can produce great mystics. She lived in an extraordinary mental stress, the temperature of his imagination was overheated, but staying far from the imbalance. Her fortitude had the flexibility of a foil blade. How could it otherwise stood the test of that night, demanding that I despite myself, without being fully aware not responsible?

I realize now very well aware that any other creature in the middle of the same crises of consciousness and irregular passions, would become after a few hours absurd crank for good. However, I still remember the comforting and justifies all the hopes: having seen the dawn I left his true nature: a steel blade forged in a burning fire, unbreakable, clear as water and brilliant as day.

If the facts that occurred during those few hours were enough impenetrable by their character who fell at the same time the sexual pathology of the occult and mysticism, very authentic, must add that I did not know all the details necessary for a proper understanding.

samples ROMAN VISION by Gregor Paul , Scorpion Publishing, 1952. You can download the complete pdf version prepared for -Magick Instinct by clicking on the image above.

Baseball Center Pieces For Tables

GREGOR PAUL NEWS PACHA MAMA

Conference Peoples' Global Climate Change and Human Mother Earth

of 19 to 22 April 2010 in Cochabamba, Bolivia

We remember the hype around the Copenhagen summit in 2009 and the failure that followed: three pages of wishful thinking, imposed on all delegations by a small group of arrogant rulers. Following this debacle of green capitalism, the president of Bolivia announced that a meeting would be of peoples in Cochabamba in 2010. Thus, loaded as usual symbolism of traditional indigenous opening ceremony This global conference, which brings together 20,000 participants from 130 countries, took place yesterday in the biggest French indifference of our media. They prefer to hold forth at length on the smoke screens, they were volcanic ash, rather than talk about the initiatives of this part of the world, perhaps too revolutionary for their taste. Is that the power to harm the West in regard to any alternative is boundless, and it's already a victory against the peoples that this wall of silence surrounding the event. Hours of television devoted to fruitless discussions of Copenhagen, but not Cochabamba image in newspapers of the great propaganda television. It's just better on the Internet where, to date, Google have particular difficulty speaking to exceed the 6000 score on this important event.

Meanwhile, within the 17 focus groups conducted by the World Conference, and despite the context of haughty indifference of Western media, many proposals are emerging. Far from moving towards the only slapstick of "carbon market", the conference in Cochabamba raises structural issues and denounces the danger solutions previously proposed by the vision terribly reductive that industrialized countries are ecology. In contrast to the Copenhagen Summit, the gathering grows and the overall approach does not eliminate the fundamentals of bio-diversity, water, food and all vital resources.

recall the words of the initiator of this global conference simple and logical and sensible " Since we have profound differences between presidents, consult the people and do what it tells us ." In Copenhagen and in a climate of skepticism, Evo Morales announced the words of the upcoming meeting alternative. So promise kept, without using the theme that carries the soul like a hypocrite marketing ploy, or a simple adjustment variable electioneering. It is the people power of the people, remained silent until now, the president of Bolivia wants to challenge, through a future referendum Global answering questions crazy and unique designs that disrupt our usual world

- Are you of agreement to restore harmony with nature by recognizing the rights of Mother Earth?

- Are you willing to change this pattern of overconsumption and waste that comes of Capitalism?

- Do you agree the fact that developed countries must reduce their emissions and reabsorb greenhouse gas emissions at home, so the temperature does not rise more than 1 degree?

- Are you willing to transfer the money spent in wars to a budget for climate change and would be higher than the defense?

- Are you in favor of the creation of an International Tribunal for the Defence Climate within the United Nations to try those who do not respect Mother Earth?

Nothing less, therefore, a global recognition of the rights of Mother Nature, submitted as a subject, a full-fledged partner. Reporting the remarks of Evo Morales, the Minister of Foreign Affairs and Worship of Bolivia, Mr David Choquehuanca also renowned specialist in Andean cosmic vision, ensures that it has become more important to talk about rights of Mother Earth as human rights. In the design of the Andean Living Well or Sumaq Kawsay , these are the rights that supersede those cosmic rights. "The most important not humans (as posed by socialism) or money (as postulated capitalism), but life. The goal is to seek a simpler life. The path of harmony with nature and life ... "Here we are at odds with the anthropocentric conceptions of ecology.

Clicking the official logo of the conference, the head of this article, you can access the official website at your disposal, actively participate discussion by signing up and ensure that your sites and blogs are becoming partners in the conference.

Sympathy Letter Friend's Father

The writings of Marie Ndiaye

Three powerful women

These three stories have not really a narrative link, and the fates of the three main characters that do intersect in a very stealthy. What unites them is the writer's exploration of the inner consciousness of characters in direct contact with a hostile world, their way to tame it, to understand consciousness and progressive, painful, their interiority. In the first story, Norah, a young lawyer who lives in Paris, returns to Africa (the place is not specified) to see his father, former businessman loses. As in Rosie Carpe , reports progeny are described under the angle of monstrosity: the father is a lecherous old bastard, who abandons Norah and her sister and fled to Africa, taking their brother, condemning them to a tragic fate. By finding Norah regains a piece of her past that she tries to forget and which reappears to swallow in a hallucinatory reality. Gradually, all the markers it was built to collapse in contact with the father at the corrosive power, presence and animal vampire. In the second story, the protagonist and the narrative voice is a man, contrary to what the title announces the novel. This is Rudy Descas, poor seller in a kitchen design company, married to the beautiful Fanta he forced her to come with him to France after a tragic episode in their lives in Senegal. The time of narration only lasts a few hours, during which Rudy reviewing all the episodes of his life and gradually becomes aware of his mistakes. The last story of the novel, that of Khady Demba, is poignant and has the distinct style of the novelist at his apogee. Khadim is a simple woman, very uneducated, who lives on a level with his conscience and emotions, as in a mist shrouded interior that prevents fully understand the reality. A series of circumstances beyond its control takes him on a mare that aims illegal immigration. Here again the character will gradually become conscious of itself, and despite the horror of the fate of Khadim, his only and ultimate triumph is to have forged a clear conscience, safe, and his valiant inwardness and uniqueness of human being.

In these three stories, there is no real action, there is rather an expansion of the narrative, contrasted by the dizzying whirl of thought, which causes the character in flashbacks and hallucinations and immobilized in a kind of stasis inside.

The litany of names

In Three powerful women , as in Rosie Carpe , proper names of characters, repeated to themselves in their consciousness dazed and risen from the depths of a torpor atavistic, seem the only bodies capable of anchoring the characters themselves and a monstrous reality, nightmarish moving. Norah, Rudy Descas, Khady Demba, among the inner turmoil they experience, often say to themselves: I'm Norah, Rudy Descas, Khady Demba. The last part of the novel is largely symptomatic of the centrality of the proper name in both the narrative structure and style of Marie Ndiaye: it is often a careful exploration of consciousness with a reality which changes always a nightmare. In this confrontation between individual conscience and character of this reality full of traps, bloated characters and hallucinated hallucinating, charged a very high coefficient of strangeness, is the proper name as the anchor of the character itself, the extent of its existence, the metronome of his presence. The floating of these existential characters who have in reality is unlikely that an anchor on the bottom of this belief inside, this tireless persistence to repeat itself the singularity of their own name, which is the condensation of their being, came entirely take refuge in their consciousness.

Marie Ndiaye's style reflects this perception of the characters, surrounded by a strange world that seeks to sluggish thinking decipher but which always escapes their understanding. His catchy prose, coats the characters in the meanders of a long sentence, stretched, serpentine, as if to establish the hegemony of the words that fly inside their head as if to show their congealing inside a spacetime particular good. But the turning of a clash with reality now that the sentence is sharp, as for rolling these torpid consciences and awaken to new perceptions. The prose is as dizzying as the dive into the abyss that is the thought, especially when it is cut the world.

Bestiary and fantasy

The novels of Mary Ndyaie are always interspersed with moments of fantasy, as if reality escaped from the pores of the story and was carried away in moments of drift, skid, to fantastic vistas. Suddenly, in a reality that has become unbearable in a cruel world, at once sordid and absurd, appear fantastic moments of madness that embody the inner character. Often, these abuses are carried by the fantastic appearance of animals, very evident in his prose as both a metaphor and become archaic as an attempt to inner transformation of the characters. It is within the novels as Ndyaie inside a dream, painted by a surrealist painter. We think much to Surrealism by reading this writer, since Surrealism was expressed more than any other paint ambivalences of reality through the distorted minds of beings. These surreal moments sometimes arise in a very unexpected and strange, as if we were in direct contact with the inner madness of a character and with moments of magic, mythology: for example, the emergence of a nozzle on the windshield of the car Descas Rudy, who is in the middle of the campaign in the doldrums and inside c ' is the father of Norah who turns the night into a bird refuge in the flamboyant ...

It is no coincidence that the writer chose birds as omens of a strange, disturbing, even terrifying, the manner of a Hitchcock: only survival of a presence even in the urban wild, they are the embodiments of this nature raptor, this constant struggle for survival and existence that the characters also live at their level. With their eyes still and tellers, their sharp beaks, their mobility fulminant, they are there to make the characters face to face with a world both terrible and elusive.

Rosie Carpe

In one of the novels Ndyaie Rosie Carpe is a young woman born in Brive la Gaillarde, parents petty bourgeois mediocre and who has kept his childhood memories and distant yellow the family home and the only thing that glorious childhood drab and dull: a white magnolia in the garden. His childhood was not prepared to Rosie Carpe's descent into hell as an adult, when she left her little corner of the province with her brother Lazarus and goes to Paris. Soon the two are separate to each go to a lousy destiny. Rosie Carpe began working in a hotel in the Paris suburbs sad and uniformly gray, with Antony, and then several events and meetings will seal his fate forever, and ordered to drift. What is beautiful in writing Ndaiye, is that it comes to alternate distance and empathy, in turn, clinical and emotional, it also makes it perfectly inside the delirium of character through small realistic ratings in its environment, on acts of daily life. She understand the inner turmoil made it even more noticeable by a simple glance at the window of this bedroom suburb of banal, she felt discomfort in a conversation through the obsessive repetition of an innocuous little phrase, yet chilling. Something in the character of Rosie Carpe is both pathetic and unsympathetic: his passivity, his lack of foresight in relation to others, his stupor in a cruel world and without any amenities for the frail and flighty little thing it is. The author take his character in this distance between the inner uncertainty in relation to itself and adhesion intermittent pain and despair of being hit themselves, parachuted into the outer shell of a body given the world. At the same time, there is not an ounce of pathos in style, not an ounce of letting go. It is a remarkable performance, there are pages breathtaking, haunting prose and boring at once: his prose is both Flaubert and Julian Green, the former because Ndaiye wraps his character in a kind of prose whirling, dizzying, in long sentences that seem to offer endless support to a spurious character disorientation, the second because Ndaiye knows beautifully put a tormented human consciousness, moving in a setting and environment still outside, indifferent, and the contrast between the two is poignant. She knows how to impose this rift between stasis desperate things ecstatic and can not be.

Gay Cruising Signals Truck Driver

THE SYMBOLISM OF THE STILL Wiphala

This essay on the Wiphala is unpretentious exhaustive. The company that deserves more this short article, but lack of time, I reserve developments fed more oral presentations, if you invited me. This post will still therefore an overview of the metaphysical and symbolic richness of the Andean world.

Wiphala The banner is made up of seven colors of the rainbow sky, repeated seven times. It is a checkerboard of 49 colored squares whose origin is very old. Its use was prohibited during the entire period of the colonies and republics, and it was restored in the last century. Great symbol of the resistance of indigenous people, along with a summary of his lifestyle and his wisdom, he has several variants, one of which is identical to the "gay flag". Peru is this version of the Wiphala found, mostly suspended from storefronts. In the Andean world, the presence of this banner rainbow sky no reports thus not a gay friendly establishment . More traditional rainbow flag that the Wiphala of 49 boxes is widespread throughout the Andes, although its routine use is rather the result of the Aymara world. Bolivia is the checkerboard colored is the most common, and it has even been institutionalized by Article 6 of the new constitution. It is hardly possible to speak of Wiphala as a single flag. Bolivians simply designate the by name: Wiphala. A flag, they say, is a rectangle. From the start, this implies an inequality between the different sides. In contrast, Wiphala is a square which represents perfect equality and a strong balance between the top and bottom, left and right, vertical and horizontal. The word Wiphala is composed of two terms Aymara. Wiphay means "go" is a cry of triumph and encouragement. The second term is phalaj that person means to float in the wind. The sound of the word imitates the sound of flapping banner. Also note that the prefix Wi means something sacred. It why the word begins with Wiphala Wi , as the name of god Wiracocha , or that of the "eternal city" of Tiwanaku, Wiñay Marca. In the Andean spirit, the Wiphala is a sacred symbol.

The construction of this symbol combines two elements: the rainbow and chakana. I have said on other occasions that chakana was crossing a bridge, a symbol of the inter-relationship of top and bottom, left and right, man and woman . Western philosophy is considering the relationship as being secondary in relation to gasoline, according to this perspective, for the existence a relationship, there must first two things, two substances to bind. In this sense, the essence always precedes the relationship. But wisdom Andean considering exactly the opposite. There is no in-itself, gasoline, substance clean. First is the relationship, and only then, the elements are connected into being. Western theistic terms, it would mean that neither God nor man are real in itself, but that alone is the relationship between the two. To the Andean man, what is true is neither subject nor object, neither observer nor observed. Only the act of observation and the relationship are essential, nothing else. Things are real the relationship, not in itself it could possibly be. Everything, every being that is crossing chakana. That's why, in the representation of cosmogonic Yamqui Pachacuti, the divinity Wiracocha - the great void - is not represented outside the cosmos, but at the heart of it. Similarly, chakana is a perfect symbol of the sanctity of relatedness. Its center ( Taype ) is empty, but there is relationship and welcome the top and bottom, left and right. The Andean cosmic vision returns back-to-back approaches dualistic and non-dualistic solidify one or the other side of life, or both. Only the current quantum, its fluidity, its openness makes all things possible, this lack of in-itself, this in-between misnamed beyond both gasoline than substance, but behind everything. This is the basic message of chakana.

At the symbolic level as well as practical, the chakana functions similarly to the Medicine Wheel of Lakota spirituality. It can be applied to divisions of the year, the divisions of space, all kinds of classifications. She also serves as a basis for the construction of temples, doors, staircases, fountains. Simply extend the lines of a chakana three degrees for a checkerboard of 49 squares 7 x 7, that is to say a Wiphala, which strongly binds these fundamental symbols of the Andean tradition. As for the rainbow sky , it is also a chakana and a bridge which unites heaven and earth. According to Garcilaso, it was the emblem of the Inca dynasty. For Yamqui Pachacuti, the rainbow appeared when Manko Qapac arrived in the Cusco valley and decided to install the center of the Inca Empire, the navel of the world. Of course there are a deity of the rainbow ( K'uychi the multicolored snakes with two heads, or the puma multicolor ) and many functions for the magic. Besides the above mentioned link between chakana and construction of Wiphala, note that if we glue together four Wiphala, we obtain a new chakana shaped structure, which once again links these two symbols Andean world so unwavering.

The Inca Empire was divided into four regions, hence the name given to it in Quechua ( Tawantinsuyu ) or in the Aymara language ( Pusinsuyu ), which means "the four regions of sun. Of course, there is a relationship between the four elements and the four regions of the Andean world. At each of these areas is a particular color. The Chinchay Suyu north, corresponds to the color red, Colla Suyu south, corresponds to white, the Anti Suyu east is green and Cunti Suyu located west, corresponds to the color yellow. There are two ways to represent each region. The simplest is a united banner, the color corresponding to the designated area. The other way is to represent this region by a central diagonal Wiphala which corresponds to the color of the region. Formed a single color, the diagonal of the Wiphala is called "Road Wiracocha" or Qhapaq Nan, "path of the righteous," "powerful way". It is also found on chakana where it is useful to understand the sacred geography of the Andean world, if we project it on a map. When you place the center of the chakana on the city of Cusco, sacred alignments appear on this Qhapaq Nan , ranging from cities such as Cuzco, Potosi and Tiwanaku on the same axis. This shows that the foundation of these holy places following a geography whose chakana is the key.

Wiphala Each color has a specific meaning. The white represents time and the ongoing transformation, the yellow symbolizes strength and energy, the orange represents the culture and heritage of wisdom, red is the color of both mother earth and man. The purple symbolizes the political expression of power Andean Community. The blue represents the space where cosmic embodied celestial systems, producing its natural effects on Earth. Green symbolizes ecosophy Andean and production, its natural resources.

There is also a question Wiphala 8 x 8 cells, considered a symbol warming, but probably more representative of the entire American continent or Abya Yala. The Abya Yala includes the entire Native American world, from north to south. He directed the famous prophecy of continental union of indigenous peoples, symbolized by the meeting of the eagle and the condor. Currently, meetings are held annually continental America. I attended the most recent was held in Tiwanaku. It brought together some 450 shamans and medicine men of various traditions and ended with Evo Morales, the Bolivian president. Note that on this occasion, unlike to recoveries pseudo-shamanic western meeting of the eagle and the condor, the continental assembly would give rise to any metaphysical or ritual syncretism. It fully respects the idiosyncrasies of each tradition represented, without any confusion. It does not find a Lakota sweat lodge mixed with mesa Andean and Amazonian mistresses making plants. It does not propose any mixing of symbols saying, for example, that the condor is the right brain of man and the eagle in his left brain. The meeting of the eagle and the condor does not endorse this kind of nonsense and is more focused on achieving a celebration intercultural and spiritual respectful of all its components. Anyway, the Wiphala mainland is a square 8 x 8 squares, that a checkerboard of 64 items. I selected this variant Wiphala to show how the Incas could use this symbol as a table of calculation. Thus, if we assign a number to each color, and we consider the Qhapaq Nan , the diagonal white as zero (or 9. Maybe I'll explain another day for the equivalence of 0 and 9 in the Andean symbolic), the entire Wiphala can use multiplication table. Eg use the numbers at the top, starting from the left and those on the left from the top. First box, top left, 1 x 9 = 9 (0). Descend to the second box and take the result on the sides of the Wiphala: 2 x 9 = 18. Are shifting to the third box and take the result: 3 x 9 = 27. Descend again in the fourth box and see the result: 4 x 9 = 36, etc..

I can not develop all the computations allowed by Wiphala and the reader should for now be content with this small example, I have not chosen randomly, because the world Andean, the number 9 has a great symbolic importance. It represents the symmetrical structure of the cosmos and the access door that, in the west, the Rose + Cross once called " the other half of the world that the world does not know . In the spirit of the Andean man, the cosmos is twofold. It includes not only the visible part that everyone knows but the other half, invisible, that is the source and origin of the visible world. As such, the principle of symmetry can symbolize the dual structure of the cosmos, and therefore adopted the Andean cultures to represent the number 9. The multiplication table by 9 that the Aymara call llatunka is indeed structured symmetrically, as if to suggest the cosmic mirror. The site of the community Sariri shows some examples of these symmetries, recognizable even in textile art, since the famous Andean poncho is constructed from two symmetrical pieces sewn to each other.

Traditional wisdom teaches that the Andes most men and women do not stick to the surface of things and beings. One thinks of the effects without really thinking them originally located inside, and therefore, under the invisible. Both inner and outer reality are complementary and it is therefore perceive the universe in its entirety, both in its materiality in its immateriality. Deprived of this integral vision, our situation becomes difficult. We no longer have the keys that are in the shadows of things, in their interior.

The message of what the cosmic mirror Llatunka expressed in our ability to go back to the origin, move to the other side of ourselves in the mirror to read. You can have a better understanding of what happens in our lives when we periodically generates a first condition: The Inner Silence (in Aymara Amuka ). This silence can help to address the level of causation that is buried within us. In the Andean world, the interior is linked to the underworld or the world from below ( Uku Pacha ). This is where lies the invisible interiority, origin. The outside world and the visible effects is itself meant the world to here or Kay Pacha. To collect on our own we Uku Pacha, in connection with our Kay Pacha to understand the link between invisible and visible source and manifestation, we, the Andean shamans, the ceremony celebrating the Amuka , which induces and nourishes the inner silence. This ceremony cultivates two attitudes. First, we stop talking for a while. This action allows a return to calm and clarity. The facts appear to our consciousness as they are, rather than as we want and arrange to see them. Then, we will not issue any ruling, which means we'll just watch and observe what is happening. In this way, we free ourselves from self-interest to enter the live well common ( Sumaq Kawsay ).

Through the practice of the Amuka , we begin to listen more to the sounds of the body-mind. We discover, we resouvenons, and we can understand many things. The practice of Amuka allows, the next step, to collect another magical silence, and that of the surrounding space. In Aymara, the other is called the silent Chuju . It is strongly linked to the outbreak of the world from above ( Hanan Pacha ) and he ventures further that the only causality. It is as if we entered a temple and all lit at once, instantly. We just listen interiority and his own mind, but it's the environment that becomes pure listening and mirror. There is an intimate union and indivisible between the visible and invisible, material and immaterial, conscious and unconscious. The Chuju brings a different perception of life. Free self-localization, we experience the community ( Chuju ). Even the greatest problems - that are perceived as well as from the individual perspective - they lose their importance by being seen from the perception or scenic community.

It occurs in Tiwanaku phenomenon which, to date, I have not read or heard. The builders of the holy city had, as we know, a very understanding depth of acoustic technologies. I had to make at least a dozen times on the site. Like everyone, I am amused to whisper words into the Kalasasaya temple, while a person is placed on the other side of the north wall, about 50 yards from me was to her astonishment, hear everything what I said, listening through a hole in the wall, pierced by a canal. But what is more surprising still, and nobody notices, so it is reluctant to listen to the environment is that it reigns over the whole site a sort of silence and palpable hardware, as well the shouts of schoolchildren fail not clear. Just, the noises are superimposed on the palpable silence does not disappear. If you ever visit this place, pay attention to this astonishing silence, this silent and continuous vibration of air. This is the Chuju , the technological genius of indigenous Tiwanaku managed to make surprisingly palpable.

To conclude this post that has already largely deviated from its original purpose, I would revisit the issue of the halves of the world and cosmic mirror. Its role is extremely important in medicine Kallawaya. There is not content just to treat symptoms or effects, but we always try to ascend from cause to cause, to the origin of evil plaguing the subject. One of my first patients Western called Emmy. It was in Bolivia for several months and suffered constant physical problems. Sprained ankle, vomiting, diarrhea, fever, headache, etc.. Symptoms had little connection between them and not enough to explain the unfortunate synchrony hit often. We speculate that other causes physical harm to her. Grover and I could have just one to one to treat the problems of diarrhea and other plants because there are very effective for that. However, when we interrogeâmes, Mama Coca advised to practice a soul retrieval and thus, treat all these evils from the other side of the world in the field of the invisible. Sacred leaves indicated that the patient suffered from a loss of soul, because of the death of his grandmother, occurred at the beginning of his trip to Bolivia. Was grafted on the death of another lost soul, caused by a fall during a trip to Machu Picchu. My Western mind was somewhat skeptical about the effectiveness of the operation. If I felt it necessary, I imagined it would be insufficient and should be completed by taking medicines Kallawaya. I was not planning to treat a disease from a ritual only and I would have favored a mixed solution combining ritual and herbal remedies. I also had in mind the restriction posed by Ina Rösing about the effectiveness of what she calls "symbolic healing". To operate effectively a symbolic healing, the therapist and patient, according to the author, share the same symbolic universe. But that was not the case for Emmy and Kallawaya. Yet I have witnessed the symbolic healing fastest and most effective of all my life, no other remedy than the ritual. No only the soul retrieval worked perfectly, but by the end of the ritual, all the symptoms suffered by spectacular Emmy ceased, even as we come down, running and laughing at the sacred mountain. More diarrhea, more headaches, nothing. This shows that in specific situations, rituals can alone cure certain diseases. This also highlights the potential importance in the Andean world, exploring the invisible and underground things.

On the sacred place of my family Kallawaya Icallurin which has custody, Emmy makes a challah or "libation". It supply of alcohol using a shell and a carnation. It does so at the spirit of sacred mountains or Machula, and the Pacha Mama.

Totally immersed in the ritual, Emmy is now offering a cigarette Machula Tata Akamani. She speaks with him, while the maestro Grover prepares my jacket on the first elements of a mesa or "offering".

The souvenir photo of Emmy, along with the doctor Kallawaya Grover Quispe Tejerina.

Back in top form, Sagarnaga street in La Paz (Bolivia). A reward that smile ... The photos are reproduced with the permission of my friend Emmy.

Breast Cancer Awareness Wrestling Singlets

Rack: Visible / / 1 April 8, 2010 at the gallery Aldebaran, Castries.

The Ass ociatio n Workshop:

Jean-Adrien Arzilier
Abdelkader Benchamma
Armelle Caron
Pablo Garcia
Alexandre Giroux
Reno-Lepley Torti

Dixit Aldebaran: "Until late May, our exhibition space is made available to these young artists with whom we share the desire to share the means of production, creating a dynamic work and strengthen relations of exchange organizing events and projects outward looking. We offer artists to develop their areas of work and current research in a suitable working environment that establishes a special relationship between artist and art venue. This new approach is consistent with our philosophy of sharing and democratization of contemporary art. "