781 HISTÓRIA OCULTA DA RAÇA HUMANA

De acordo com os padrões aceitos, humanos capazes de tal nível de artifício não chegaram à Europa antes de 30.000 ou 40.000 anos atrás. Além disso, eles nem mesmo surgiram em seu berço, a África, antes de 100.000 anos atrás. Em relação às evidências do tipo reportado por Stopes, Armand de Quatrefages escreveu em seu livro “Hommes Fossiles et Hommes Sauvages” (1884): “As objeções feitas à existência do homem no Pliosceno e Miosceno parecem ser habitualmente mais relacionadas a considerações teóricas do que à observação direta.”

As mais rudimentares ferramentas de pedra, as eoliths (“as pedras da aurora”) são o assunto do Capítulo 3. Esses instrumentos achados em contextos geológicos inesperadamente antigos, inspiraram prolongados debates no final do século dezenove e começo do século vinte.

Para alguns, as eoliths não eram sempre facilmente reconhecíveis como ferramentas. As eoliths não tinham forma simétrica. Ao contrário, a borda de uma lasca de pedra natural era quebrada para fazê-la servir para uma determinada tarefa, como raspar, cortar ou talhar. Freqüentemente a ponta ostentava sinais do uso. Os críticos disseram que as eoliths resultaram de eventos naturais, como o rolar no fundo de rios. Mas os defensores da outra tese ofereceram contra-argumentos convincentes no sentido de que as forças naturais não poderiam causar o gasto similar ao conseguido na pedra lascada - unidirecional em apenas um lado da pedra.

No final do século dezenove, Benjamin Harrison, um arqueologista amador, descobriu eoliths no Platô de Kent, no sudeste da Inglaterra. Evidências geológicas sugerem que as eoliths foram produzidas em meados ou no final do Ploisceno, por volta de 2 a 4 milhões de anos atrás. Entre os que apoiavam a tese decorrente da descoberta de Harrison estavam Alfred Russell Wallace, co-fundador com Darwin da teoria da evolução pela seleção natural; Sir John Prestwich, um dos mais eminentes geologistas ingleses; e Ray E. Lankester, um diretor do Museu Britânico (História Natural). Embora Harrison tenha descoberto a maior parte de suas eoliths em depósitos superficiais de cascalho do Pliosceno, ele também descobriu muitas em níveis mais abaixo, durante uma escavação financiada e dirigida pela Associação Britânica para o Avanço da Ciência. Além das eoliths, Harrison achou, em vários lugares no Platô de Kent, ferramentas de pedra mais avançadas (paleoliths) de antigüidade plioscênica similar.

No começo do século 20, J. Reid Moir, um membro do Instituto Real de Antropologia e presidente da Sociedade de Pré-História da Anglia Oriental, descobriu eoliths (e ferramentas de pedra mais avançadas) na formação inglesa de Red Crag. As ferramentas tinham por volta de 2 a 2,5 milhões de anos. Algumas das ferramentas de Moir foram achadas nos leitos de detritos de Red Crag e poderiam ter entre 2,5 e 55 milhões de anos.

Os achados de Moir ganharam o apoio de um dos maiores críticos das eoliths, Henri Breuil, então considerado como uma das mais proeminentes autoridades em ferramentas de pedra antigas.

Outro patrocinador foi o paleontologista Henry Fairfield Osborn, do Museu Americano de História Natural de Nova Iorque. E, em 1923, uma comissão internacional de cientistas viajou até a Inglaterra para investigar as principais descobertas de Moir e as consideraram genuínas. Mas, em 1939, A. S. Barnes publicou um artigo de muita influência, no qual analisava as eoliths descobertas por Moir e outras em termos do ângulo de quebra observado. Barnes afirmava que seu método podia distinguir entre o processo de lascar feito por humanos do produzido por forças naturais. Desde então, os cientistas têm usado o método de Barnes para negar a manufatura por homens de outras ferramentas de pedra. Mas, em anos recentes, autoridades em ferramentas de pedra, como George F. Carter, Leland W. Patterson e A. L. Bryan têm contestado a metodologia de Barnes e sua aplicação. Isso sugere a necessidade de reexame das eoliths européias. Significativamente, ferramentas de pedra muito antigas, da África, como aquelas dos níveis mais baixos de Olduvai Gorge, aparentam serem idênticas às eoliths européias rejeitadas. Ainda assim, são aceitas pela comunidade científica sem questionamentos. Isso se dá, provavelmente, porque elas se encaixam e ajudam a apoiar a teoria da evolução do homem atualmente aceita.

Mas outras manufaturas eolíticas de antigüidade inesperada continuam a encontrar forte oposição. Por exemplo, na década de 1950, Louis Leakey descobriu ferramentas de pedra de mais de 200.000 anos em Calico, nos sul da Califórnia. De acordo com a visão padrão, os humanos não penetraram nas regiões subárticas do Novo Mundo antes de aproximadamente 12.000 anos atrás. Os cientistas acabaram por responder à descoberta de Calico, previsivelmente, afirmando que, ou eram produto das forças naturais, ou não tinham realmente 200.000 anos. Mas há razões suficientes para se concluir que as descobertas de Calico são artefatos de produção genuinamente humana. Embora a maior parte das ferramentas fossem rudes, algumas, inclusive uma em forma de bico, eram mais avançadas.

No Capítulo 4, discutimos uma categoria de implementos que chamamos de paleoliths rudes. No caso das eoliths, a parte lascada localiza-se perfeitamente na borda trabalhada de um pedaço de pedra naturalmente quebrada. Mas os fabricantes dos paleoliths rudes deliberadamente golpearam as rochas, lascando, então, os pedaços até alcançar formas reconhecíveis como ferramentas. Em alguns casos, rochas inteiras foram lascadas até formarem ferramentas. Como vimos, as paleoliths brutas são encontradas juntamente com as eoliths. Mas, nos sítios discutidos no Capítulo 4, as paleoliths são dominantes no conjunto. Na categoria das paleoliths brutas, incluímos ferramentas do Miosceno (5 a 25 milhões de anos) achadas no final do século dezenove por Carlos Ribeiro, chefe do Instituto de Pesquisa Geológica de Portugal. Em uma conferência internacional de arqueologistas e antropologistas, em Portugal, um comitê de cientistas investigou um dos sítios onde Ribeiro havia achado as ferramentas. Um dos cientistas achou um peça de pedra mais avançada que os melhores espécimes de Ribeiro. Comparável às peças aceitas como do final do Pleistoceno, do tipo Mousterian, estava firmemente encravada em conglomerado do Miosceno, em circunstâncias tais que confirmavam sua antigüidade mioscênica. Paleoliths brutas também foram achadas em formações mioscênicas em Thenay, França. S. Laing, um escritor de ciências inglês, escreveu: “Em seu conjunto, a evidência desses implementos do Miosceno parece ser bastante conclusiva, e as objeções parecem não se situarem de outra forma a não ser como simples relutância em admitir a grande antigüidade do homem.”

O texto prossegue enumerando evidências da manipulação, por parte do establishment, das convicções dos homens acerca de sua própria história. O pensamento livre, a dignidade do ser humano, a verdade, enfim, se expressou através dos signatários da DECLARAÇÃO DE VENEZA.

780 HISTÓRIA OCULTA DA RAÇA HUMANA

Declaração de Veneza

Comunicado final do Colóquio “A Ciência Diante das Fronteiras do Conhecimento” Veneza, 7 de março de 1986.

Os participantes do colóquio “A Ciência Diante das Fronteiras do Conhecimento”, organizado pela UNESCO, com a colaboração da Fundação Giorgio Cini (Veneza, 3-7 de março de 1986), animados pôr um espírito de abertura e de questionamento dos valores de nosso tempo, ficaram de acordo sobre os seguintes pontos:

1. Somos testemunhas de uma revolução muito importante no domínio da ciência, provocada pela ciência fundamental (em particular a física e a biologia), devido a transformação que ela traz à lógica, à epistemologia e também, através das aplicações tecnológicas, à vida de todos os dias. Mas, constatamos, ao mesmo tempo, a existência de uma importante defasagem entre a nova visão do mundo que emerge do estudo dos sistemas naturais e os valores que ainda predominam na filosofia, nas ciências do homem e na vida da sociedade moderna. Pois estes valores baseiam-se em grande parte no determinismo mecanicista, no positivismo ou no niilismo. Sentimos esta defasagem como fortemente nociva e portadora de grandes ameaças de destruição de nossa espécie.

2. O conhecimento científico, devido a seu próprio movimento interno, chegou aos limites onde pode começar o diálogo com outras formas de conhecimento. Neste sentido, reconhecendo os diferenças fundamentais entre a ciência e a tradição, constatamos não sua oposição mas sua complementaridade. O encontro inesperado e enriquecedor entre a ciência e as diferentes tradições do mundo permite pensar no aparecimento de uma nova visão da humanidade, até mesmo num novo racionalismo, que poderia levar a uma nova perspectiva metafísica.

3. Recusando qualquer projeto globalizante, qualquer sistema fechado de pensamento, qualquer nova utopia, reconhecemos ao mesmo tempo a urgência de uma procura verdadeiramente transdisciplinar, de uma troca dinâmica entre as ciências “exatas”, as ciências “humanas”, a arte e a tradição. Pode-se dizer que este enfoque transdisciplinar está inscrito em nosso próprio cérebro, pela interação dinâmica entre seus dois hemisférios. O estudo conjunto da natureza e do imaginário, do universo e do homem, poderia assim nos aproximar mais do real e nos permitir enfrentar melhor os diferentes desafios de nossa época.

4. O ensino convencional da ciência, por uma apresentação linear dos conhecimentos, dissimula a ruptura entre a ciência contemporânea e as visões anteriores do mundo. Reconhecemos a urgência da busca de novos métodos de educação que levem em conta os avanços da ciência, que agora se harmonizam com as grandes tradições culturais, cuja preservação e estudo aprofundado parecem fundamentais. A UNESCO seria a organização apropriada para promover tais idéias.

5. Os desafios de nossa época: o desafio da autodestruição de nossa espécie, o desafio da informática, o desafio da genética, etc., mostram de uma maneira nova a responsabilidade social dos cientistas no que diz respeito à iniciativa e à aplicação da pesquisa. Se os cientistas não podem decidir sobre a aplicação da pesquisa, se não podem decidir sobre a aplicação de suas próprias descobertas, eles não devem assistir passivamente à aplicação cega destas descobertas. Em nossa opinião, a amplidão dos desafios contemporâneos exige, por um lado, a informação rigorosa e permanente da opinião pública e, por outro lado, a criação de organismos de orientação e até de decisão de natureza pluri e transdisciplinar.

6. Expressamos a esperança que a UNESCO dê prosseguimento a esta iniciativa, estimulando uma reflexão dirigida para a universalidade e a transdisciplinaridade. Agradecemos a UNESCO que tomou a iniciativa de organizar este encontro, de acordo com sua vocação de universalidade.

Agradecemos também a Fundação Giorgio Cini por ter oferecido este local privilegiado para a realização deste fórum.

Signatários

- Professor D.A. Akyeampong (Gana), físico-matemático, Universidade de Gana.

- Professor Ubiratan D’Ambrosio (Brasil), matemático, coordenador geral dos Institutos, Universidade Estadual de Campinas.

- Professor René Berger (Suiça), professor honorário, Universidade de Lausanne.

- Professor Nicolo Dallaporta (Itália), professor honorário da Escola Internacional dos Altos Estudos em Trieste.

- Professor Jean Dausset (França), Prêmio Nobel de Fisiologia e de Medicina (1980), Presidente do Movimento Universal da Responsabilidade Científica (MURS França).

- Senhora Maîtraye Devi (Índia), poeta-escritora.

- Professor Gilbert Durand (França), filósofo, fundador do Centro de pesquisa sobre o imaginário.

- Dr. Santiago Genovès (México), pesquisador no Instituto de pesquisa antropológica, Acadêmico titutlar da Academia nacional de medicina.

- Dr. Susantha Goonatilake (Sri Lanka), pesquisador, antropologia cultural.

- Prof. Avishai Margalit (Israel), filósofo, Universidade hebraica de Jerusalém.

- Prof. Yujiro Nakamura (Japão), filósofo-escritor, professor na Universidade de Meiji.

- Dr. Basarab Nicolescu (França), físico, C.N.R.S.

- Prof. David Ottoson (Suécia), Presidente do Comitê Nobel pela fisiologia ou medicina, Professor e Diretor, Departamento de Fisiologia, Instituto Karolinska.

- Sr. Michel Random (França), filósofo, escritor.

- Sr. Facques G. Richardson (França-Estados Unidos), escritor científico.

- Prof. Abdus Salam (Paquistão), Prêmio Nobel de Física (1979), Diretor do Centro internacional de física teórica, Trieste, Itália, representado pelo Dr. L.K. Shayo (Nigéria), professor de matemáticas.

- Dr. Rupert Sheldrake (Reino Unido), Ph.D. em bioquímica, Universidade de Cambridge.

- Prof. Henry Stapp (Estados Unidos da América), físico, Laboratório Lawrence Berkeley, Universidade da Califórnia Berkeley.

- Dr. David Suzuki (Canadá), geneticista, Universidade de British Columbia.

* Michael A. Cremo, autor e investigador cientifico especializado em história e filosofia da ciência. Seus oito anos de persistentes investigações arqueológicas o capacitaram a escrever “Arqueologia Proibida” - um épico que sacudiu o meio cientifico mundial ao catalogar evidências científicas que desafiam as teorias atuais sobre a evolução humana e a datação hisrórica, por exemplo. Seus últimos livros acadêmicos incluem: “Puranic Time and the Archeological Record”, apresentado no Congresso Mundial de Arqueologia 3 (Nova Deli, India, dezembro 4-11, 1994); “The Impact of Forbidden Archeology“, apresentado no Instituto da Universidade Estadual do Kentucky - na Sexta Conferência Interdisciplinar de Estudos Científicos e Culturais (30 de março a 1 de abril de 1995).

** Richard L. Thompson, Ph.D. em matemática e autor de vários livros e artigos científicos sobre biologia evolucionária. Em 1984, inicia uma série intensa de pesquisas que culminaram com extraordinários e reveladores livros em parceria com Michael A. Cremo.

Nota

Este artigo é uma apresentação, resumo do livro “Forbidden Archeology - The Hidden History of the Human Race” feito pelos próprios autores.

779 VOCÊ É ETERNAMENTE RESPONSÁVEL POR AQUILO QUE CATIVA

exupery ... essa é a grande ética das relações humanas quando essa verdade se tornar um valor intrínseco a humanidade terá superado seu principal dilema: a reciprocidade

778 MEU AMOR É COMO O SOL

Esse Sol é todo amor que eu tenho eu sei, ele abarcaria o mundo mas por que barganhar por amores pequenos se sou mesmo eu aquele ser profundo quem em fria razão não banca seu calor não tem mesmo como compartilhar 'com sabor de fruta mordida' a minha busca é sempre pelo mais intenso amor tão grande - às vezes estúpido - que extrapola apenas uma vida

777 777

777

THE FOLLOWING is an attempt to systematise alike the data of mysticism and the results of comparative religion.

The sceptic will applaud our labours, for that the very catholicity of the symbols denies them any objective validity, since, in so many contradictions, something must be false; while the mystic will rejoice equally that the self-same catholicity allembracing proves that very validity, since after all something must be true.

Fortunately we have learnt to combine these ideas, not in the mutual toleration of subcontraries, but in the affirmation of contraries, that transcending of the laws of intellect which is madness in the ordinary man, genius in the Overman who hath arrived to strike off more fetters from our understanding. The savage who cannot conceive of the number six, the orthodox mathematician who cannot conceive of the fourth dimension, the philosopher who cannot conceive of the Absolute—all these are one; all must be impregnated with the Divine Essence of the Phallic Yod of Macroprosopus, and give birth to their idea. True (we may agree with Balzac), the Absolute recedes; we never grasp it; but in the travelling there is joy. Am I no better than a staphylococcus because my ideas still crowd in chains?

But we digress.

The last attempts to tabulate knowledge are the Kabbala Denudata of Knorr von Rosenroth (a work incomplete and, in some of its parts, prostituted to the service of dogmatic interpretation), the lost symbolism of the Vault in which Christian Rosenkreutz is said to have been buried, some of the work of Dr. Dee and Sir Edward Kelly, some very imperfect tables in Cornelius Agrippa, the “Art” of Raymond Lully, some of the very artificial effusions of the esoteric Theosophists, and of late years the knowledge of the Order Rosæ Rubeæ et Aureæ Crucis and the Hermetic Order of the Golden Dawn. Unluckily, the leading spirit in these latter societies found that his prayer, “Give us this day our daily whisky, and just a wee drappie mair for luck!” was sternly answered, “When you have given us this day our daily Knowledge-lecture.”

Under these circumstances Daath got mixed with Dewar, and Beelzebub with

Buchanan.

But even the best of these systems is excessively bulky; modern methods have enabled us to concentrate the substance of twenty thousand pages in two score.

The best of the serious attempts to systematise the results of Comparative Religion is that made by Blavatsky. But though she had an immense genius for acquiring facts, she had none whatever for sorting and selecting the essentials.

Grant Allen made a very slipshod experiment in this line; so have some of the polemical rationalists; but the only man worthy of our notice is Frazer of the Golden Bough. Here again, there is no tabulation; for us it is left to sacrifice literary charm, and even some accuracy, in order to bring out the one great point.

This: That when a Japanese thinks of Hachiman, and a Boer of the Lord of Hosts, they are not two thoughts, but one.

The cause of human sectarianism is not lack of sympathy in thought, but in speech; and this it is our not unambitious design to remedy.

Every new sect aggravates the situation. Especially the Americans, grossly and crapulously ignorant as they are of the rudiments of human language, seize like mongrel curs upon the putrid bones of their decaying monkey-jabber, and gnaw and tear them with fierce growls and howls.

The mental prostitute, Mrs. Eddy (for example), having invented the idea which ordinary people call “God,” christened it “Mind,” and then by affirming a set of propositions about “Mind,” which are only true of “God,” set all hysterical, dyspeptic, crazy Amurrka by the ears. Personally, I don’t object to people discussing the properties of four-sided triangles; but I draw the line when they use a well-known word, such as pig, or mental healer, or dung-heap, to denote the object of their paranoiac fetishism.

Even among serious philosophers the confusion is very great. Such terms as God, the Absolute, Spirit, have dozens of connotations, according to the time and place of the dispute and the beliefs of the disputants.

Time enough that these definitions and their inter-relation should be crystallised, even at the expense of accepted philosophical accuracy.

2. The principal sources of our tables have been the philosophers and traditional systems referred to above, as also, among many others, Pietri di Abano, Lilly, Eliphaz Levi, Sir R. Burton, Swami Vivekananda, the Hindu, Buddhist, and Chinese Classics, the Qúran and its commentators, the Book of the Dead, and, in particular, original research. The Chinese, Hindu, Buddhist, Moslem and Egyptian systems have never before been brought into line with the Qabalah; the Tarot has never been made public.

Eliphaz Levi knew the true attributions but was forbidden to use them.*

All this secrecy is very silly. An indicible Arcanum is an arcanum that cannot be revealed. It is simply bad faith to swear a man to the most horrible penalties if he betray . . ., etc., and then take him mysteriously apart and confide the Hebrew Alphabet to his safe keeping. This is perhaps only ridiculous; but it is a wicked imposture to pretend to have received it from Rosicrucian manuscripts which are to be found in the British Museum. To obtain money on these grounds, as has been done by certain moderns, is clear (and, I trust, indictable) fraud.

The secrets of Adepts are not to be revealed to men. We only wish they were. When a man comes to me and asks for the Truth, I go away and practice teaching the Differential Calculus to a Bushman; and I answer the former only when I have succeeded with the latter. But to withhold the Alphabet of Mysticism from the learner is the device of a selfish charlatan. That which can be taught shall be taught, and that which cannot be taught may at last be learnt.

3. As a weary but victorious warrior delights to recall his battles—Fortisan hæc olim meminisse juvabit**—we would linger for a moment upon the difficulties of our task.

The question of sacred alphabets has been abandoned as hopeless. As one who should probe the nature of woman, the deeper he goes the rottener it gets; so that at last it is seen that there is no sound bottom. All is arbitrary;† withdrawing out caustics and adopting a protective treatment, we point to the beautiful clean bandages and ask the clinic to admire! To take one concrete example: the English T is clearly equivalent in sound to the Hebrew t, the Greek t, the Arabic P and the Coptic t, but the numeration is not the same. Again, we have a clear analogy in shape (perhaps a whole series of analogies), which, on comparing the modern alphabets with primeval examples, breaks up and is indecipherable.

The same difficulty in another form permeates the question of gods.

Priests, to propitiate their local fetish, would flatter him with the title of creator; philosophers, with a wider outlook, would draw identities between many gods in order to obtain a unity. Time and the gregarious nature of man have raised gods as ideas grew more universal; sectarianism has drawn false distinctions between identical gods for polemical purposes.

Thus, where shall we put Isis, favouring nymph of corn as she was? As the type of motherhood? As the moon? As the great goddess Earth? As Nature? As the Cosmic Egg from which all Nature sprang? For as time and place have changed, so she is all of these!

What of Jehovah, that testy senior of Genesis, that lawgiver of Leviticus, that Phallus of the depopulated slaves of the Egyptians, that jealous King-God of the times of the Kings, that more spiritual conception of the Captivity, only invented when all temporal hope was lost, that mediæval battleground of cross-chopped logic, that Being stripped of all his attributes and assimilated to Parabrahman and the Absolute of the Philosopher?

Satan, again, who in Job is merely Attorney-General and prosecutes for the Crown, acquires in time all the obloquy attaching to that functionary in the eyes of the criminal classes, and becomes a slanderer. Does any one really think that any angel is such a fool as to try to gull the Omniscient God into injustice to his saints?

Then, on the other hand, what of Moloch, that form of Jehovah denounced by those who did not draw huge profit from his rites? What of the savage and morose Jesus of the Evangelicals, cut by their petty malice from the gentle Jesus of the Italian children? How shall we identify the thaumaturgic Chauvinist of Matthew with the metaphysical Logos of John? In short, while the human mind is mobile, so long will the definitions of all our terms vary.

But it is necessary to settle on something: bad rules are better than no rules at all. We may then hope that our critics will aid our acknowledged feebleness; and if it be agreed that much learning hath made us mad, that we may receive humane treatment and a liberal allowance of rubber-cores in our old age.

4. The Tree of Life is the skeleton on which this body of truth is built. The juxtaposition and proportion of its parts should be fully studied. Practice alone will enable the student to determine how far an analogy may be followed out. Again, some analogies may escape a superficial study. The Beetle is only connected with the sign Pisces through the Tarot Trump “The Moon.” The Camel is only connected with the High Priestess through the letter Gimel.

Since all things whatsoever (including no thing) may be placed upon the Tree of Life, the Table could never be complete. It is already somewhat unwieldy; we have tried to confine ourselves as far as possible to lists of Things Generally Unknown. It must be remembered that the lesser tables are only divided from the thirty-two-fold table in order to economise space; e.g. in the seven-fold table the entries under Saturn belong to the thirty-second part in the large table.

We have been unable for the moment to tabulate many great systems of Magic; the four lesser books of the Lemegeton, the system of Abramelin, if indeed its Qliphothic ramifications are susceptible of classification, once we follow it below the great and terrible Demonic Triads which are under the presidency of the Unutterable Name; the vast and comprehensive system shadowed in the Book called the Book of the Concourse of the Forces, interwoven as it is with the Tarot, being, indeed, on one view little more than an amplification and practical application of the Book of Thoth.

But we hope that the present venture will attract scholars from all quarters, as when the wounded Satan leaned upon his spear,

“ Forthwith on all sides to his aid was run

By angels many and strong,”

and that in the course of time a far more satisfactory volume may result.

Many columns will seem to the majority of people to consist of mere lists of senseless words. Practice, and advance in the magical or mystical path, will enable little by little to interpret more and more.

Even as a flower unfolds beneath the ardent kisses of the Sun, so will this table reveal its glories to the dazzling eye of illumination. Symbolic and barren as it is, yet it shall stand for the athletic student as a perfect sacrament, so that reverently closing its pages he shall exclaim, “May that of which we have partaken sustain us in the search for the Quintessence, the Stone of the Wise, the Summum Bonus, True Wisdom, and Perfect Happiness.

So mote it be!

* This is probably true, though in agreement with the statement of the traducer of Levi’s doctrine and the vilifier of his noble personality.

* [Lat. approx. “perhaps it will be pleasant to remember these things one day.”]

† All symbolism is perhaps ultimately so; there is no necessary relation in thought between the idea of a mother, the sound of the child’s cry “Ma,” and the combination of lines ma. This, too, is the extreme case, since “ma” is the sound naturally just produced by opening the lips and breathing. Hindus would make a great fuss over this true connection; but it is very nearly the only one. All these beautiful schemes break down sooner or later, mostly sooner.

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776 PARA SER GRANDE, SÊ INTEIRA

PARA SER GRANDE, SÊ INTEIRO: nada Teu exagera ou exclui. Sê todo em cada coisa. Põe quanto és No mínimo que fazes. Assim em cada lago a lua toda Brilha, porque alta vive. Ricardo Reis (Fernando Pessoa) 14-2-1953

775 IMAGENS OLÍMPICAS

THIAGO NEVES 2 golaços como cartão de visitas fazendo falta ao tricolor vamos trazer nosso primeiro ouro?

774 IMAGENS OLÍMPICAS

PHELPS cai o recorde de Spitz?

773 IMAGENS OLÍMPICAS

DIEGO HYPOLITO cheiro de ouro para o Brasil

772 TODO DIA É DIA DOS PAIS

Pai, antes de mais nada obrigado pela vida. De sua força criativa tudo foi gerado. Ao pai de todos, aquele que todos chamam de criador, obrigado. Meu pai querido, terreno, companheiro e guerreiro, vc é tudo, eu te amo. Vc propiciou essa oportunidade de viver o milagre da existência. Tive a felicidade nessa encarnação de retribuir um pouco te apontando o caminho da cura e do reiki. Hoje vc faz seu caminho de luz como um curador, vivenciando uma autotransformação que para mim será sempre exemplo de sua integridade. Sua ética na vida sempre me orientou para que pudesse, nas esquinas por onde passei, escolher sempre o caminho do bem. Se fui um mestre que te apontou uma luz, vc foi o farol que me guiou quando o nevoeiro me obscurecia os olhos. Espiritualidade é ética. Obrigado meu pai, pelos valores que vc me legou. Te amo eternamente. Seu dia é sempre.

771 MANTAK CHIA

Mantak Chia (born 1944) is an author, teacher and self-described healer. He is the founder of the Universal Tao as well as International Healing Tao. He is known for his books and teachings on Taoism, qigong and Taoist sexuality. Mantak Chia is a controversial figure in Taoism, alternately praised for public disclosure of long-held secrets and condemned for idiosyncrasies such as giving undue weight to sexual practices and lore. His wife Maneewan Chia is the co-author of many of his books.

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Born in Bangkok to Chinese parents, Chia was born into a Christian family and identifies himself as Christian as an adult. His father was a Baptist minister. Initially, he taught the "Healing Tao" in New York.

Mantak Chia claims to make esoteric Taoist practices more accessible to a modern Western audience. He has closely worked with several students with a background in Western esoteric studies, especially Michael Winn, Eric Yudelove and Dennis Lewis. He has also led workshops on Taoist practices. Recently, in May of 2008, he led a workshop at the New York Open Center called 'Wisdom Chi Kung,' which described certain meditative techniques to help calm the mind and increase mental capacity and clarity.

Mantak and Maneewan Chia live in Thailand and have one child.

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Practices

What the Healing Tao claims to teach includes qigong practices like Iron Shirt, and Tao Yin. Fusion of the Five Elements is a central practice, allegedly balancing qi. Fusion of the Five Elements is the first level of meditation in a practice also known as Fusion of the Five Forces in the Universe. Other internal alchemy meditations include what Chia describes as "water and fire" methods as well as claims of spiritual and physical immortality. These practices are related to what Chia calls the "Immortal Tao".

Chia also offers a form of abdomen massage called Chi Nei Tsang, which, he teaches, helps to "clears negative emotions" (in the form of "bad winds" or "sick winds") which are purported to gather near the navel.

In June,1990 Master Mantak Chia was honored by the International Congress of Chiness medcine and Qi Gong (Chi Kung)who named him the Qi Qong Master of the year.

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In 1994 Master Mantak Chia moved back to Thaliand, where he the began construction of Tao Garden and Universal Tao Center.

In December 2000 the Tao Garden Health Resort and Universal Tao Center was completed with two Meditation Halls, two open air Simple Chi Kung Pavilions, indoor Tai Chi, Tao Yin and Chi Nei Tsang Hall, Tai Chi Natural Swimming pool, pakua integrative medical clinic center and a weight lifting gym.

In February 2002 the immoral Tao practices were held at Tao Garden for the first time using Dark Room technology.

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Books

• 1983 - Awaken Healing Energy of the Tao
• 1984 - Taoist Secrets of Love: Cultivating Male Sexual Energy co-authored with Michael Winn
• 1985 - Taoist Ways to Transform Stress into Vitality
• 1986 - Chi Self-Massage: the Tao of Rejuvenation
• 1986 - Iron Shirt Chi Kung I
• 1986 - Healing Love Through the Tao: Cultivating Female Sexual Energy
• 1989 - Bone Marrow Nei Kung
• 1990 - Fusion of the Five Elements I
• 1990 - Chi Nei Tsang: Internal Organ Chi Massage
• 1993 - Awaken Healing Light of the Tao
• 1996 - The Inner Structure of Tai Chi co-authored with Juan Li
• 1996 - Multi-Orgasmic Man co-authored with Douglas Abrams - published by HarperCollins
• 1999 - Tao Yin
• 2000 - Chi Nei Tsang II
• 2000 - Multi-Orgasmic Couple co-authored with Douglas Abrams - published by HarperCollins
• 2001 - Cosmic Healing I
• 2001 - Cosmic Healing II co-authored with Dirk Oellibrandt
• 2001 - Door of all Wonders co-authored with Tao Haung
• 2002 - Sexual Reflexology co-authored with W.U. Wei
• 2002 - Elixir Chi Kung
• 2002 - Tan Tien Chi Kung
• 2003 - Cosmic Fusion
• 2003 - Karsai Nei Kung

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Awaken Healing Energy Through The Tao

Taoist Esoteric Yoga is an ancient, powerful system of physical, psychological and spiritual development encompassing meditative and internal energy practices. This book reveals the Taoist secret of awakening and circulating Chi, the generative life force, through the acupuncture meridians of the body. Includes : Opening the energy channels of the body; proper wiring of the etheric body; acupuncture and microcosmic orbit; Taoist yoga and kundalini; how to prevent side effects; commonly asked questions.

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Chi Nei Tsang

In the Naval Centre negative emotions, stress, tension, and sickness accumulate and congest. When this occurs, all vital functions stagnate. Using Chi Nei Tsang techniques in and around the area of the naval provides the fastest method of healing and the most permanent results. Many techniques of other systems only work at the body's extremities, far from the Naval Centre and the organs. The Che Nei Tsang techniques taught in this book can be applied to the abdominal centre where the Universal, Cosmic Particle, and Earth Forces are combined and stored.

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Energy Balance through the Tao

In the Western world, exercise focuses mainly on physical fitness and developing muscular strength. In the East, exercise systems balance fitness practices for the body, mind, and spirit. This balance is strongly emphasized in the Taoist system of Tao Yin, one of the oldest and most diverse forms of exercise in China. Tao Yin focuses on creating balance between internal and external energies and revitalizing the body, mind, and spirit with a combination of strength, flexibility, and internal energy exercises. Its ultimate goal is for the practitioner to become pure, responsive, and full of energy, like a child. In Energy Balance through the Tao, Master Mantak Chia introduces 45 fully illustrated Tao Yin exercises to Western readers. He explains the history behind the practice and its connections to other complementary Chinese exercise forms, such as tai chi.

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Fusion Of The Five Elements I

Fusion of the Five Elements I is the first level of meditation in a Taoist practice also known as Fusion of the Five Forces in the Universe. It is the beginning of Inner Alchemy, a process by which you gain control over the energies of your inner universe so that a connection can be made to the tremendous energy of the universe beyond the body. The practice teaches you how to locate and dissolve the negative energies hidden inside your body. Using the Five Element Theory, a connection is made between the five outer senses - eyes, tongue, mouth, nose, ears - and the five major emotions - anger, hate, worry, sadness, and fear. Once the negative emotion is identified with the organ it is stored in, it can be controlled.

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Healing Love Through The Tao Cultivating Female Sexual Energy

There are two main exercises which the authors teach women to cultivate and enhance there sexual energy. One is Ovarian Breathing, which can shorten menstruation, reduce cramps, and compress more life-force energy (CHI) into the ovaries for more sexual power. Another, the Orgasmic Upward Draw, can be solo of with one's sexual partner. When this practice is mastered one can experience a total body orgasm that is beyond ordinary vaginal orgasm without losing life-force energy.

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Iron Shirt Chi Kung I

'Iron Shirt' refers to a system of breathing exercises, which permanently pack concentrated air into the fasciae connective tissues surrounding the vital organs, making them well nigh impervious to injuries from accidents or blows. Mantak Chia also explains how to root ourselves in the earth's power and thus to direct the earth's gravitational and healing power through our bone structure.

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Multi Orgasmic Couple

Men and women have different sexual energies - and too often this leads to disharmony, preventing us from fully exploring our sexual potential. The Multi-Orgasmic Couple shows how to create the ultimate sexual harmony between partners so you can make your bedroom a place for total fulfilling passion and intimacy. By harnessing the power of an ancient tradition of sexual wisdom you and your partner can learn to use physical and psychological techniques to experience the bliss of a whole body sexual experience with orgasm after orgasm.

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Multi Orgasmic Woman

How women can dramatically increase their sexual desire and pleasure as well as their general vitality. This book combines the profound sexual wisdom of the orient with the best of Western medical research to show women how they can feel more desire, experience greater energy and attain more orgasms.

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Master Mantak Chia is the creator of the Universal Tao System and is the director of the Universal Tao Center and Tao Garden Health Resort and Training Center in the beautiful northern countryside of Thailand. Since childhood he has been studying the Taoist approach to life. His mastery of this ancient knowledge, enhanced by his study of other disciplines, has resulted in the development of the Universal Tao System which is now being taught throughout the world.

Mantak Chia was born in Thailand to Chinese parents in 1944. When he was six years old, Buddhist monks taught him how to sit and “still the mind.” While still a grammar school student, he learned traditional Thai boxing. He was then taught Tai Chi Chuan by Master Lu, who soon introduced him to Aikido, Yoga and broader levels of Tai Chi.

Years later, when he was a student in Hong Kong excelling in track and field events, a senior classmate named Cheng Sue-Sue introduced him to his first esoteric teacher and Taoist Master, Master Yi Eng (I Yun). At this point, Master Chia began his studies of the Taoist way of life in earnest. He learned how to circulate energy through the Microcosmic Orbit and, through the practice of Fusion of the Five Elements, how to open the other Six Special Channels. As he studied Inner Alchemy further, he learned the Enlightenment of the Kan and Li, Sealing of the Five Senses, Congress of Heaven and Earth and Reunion of Heaven and Man. It was Master Yi Eng who authorized Master Chia to teach and heal.

When Mantak Chia was in his early twenties he studied with Master Meugi in Singapore, who taught him Kundalini, Taoist Yoga and the Buddha Palm. He was soon able to clear blockages to the flow of energy within his own body. He learned to pass the life force energy through his hands also, so that he could heal Master Meugi’s patients. He then learned Chi Nei Tsang from Dr. Mui Yimwattana in Thailand.

A while later, he studied with Master Cheng Yao-Lun who taught him the Shao-Lin Method of Internal Power. He learned the closely guarded secret of the organs, glands and bone marrow exercise known as Bone Marrow Nei Kung and the exercise known as Strengthening and Renewal of the Tendons. Master Cheng Yao- Lun’s system combined Thai boxing and Kung Fu. Master Chia also studied at this time with Master Pan Yu, whose system combined Taoist, Buddhist and Zen teachings. Master Pan Yu also taught him about the exchange of Yin and Yang power between men and women, and how to develop the Steel Body.

To understand the mechanisms behind healing energy better, Master Chia studied Western anatomy and medical science for two years. While pursuing his studies, he managed the Gestetner Company, a manufacturer of office equipment and became well acquainted with the technology of offset printing and copying machines.

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Using his knowledge of Taoism, combined with the other disciplines, Master Chia began teaching the Universal Tao System. He eventually trained other Instructors to communicate this knowledge and he established the Natural Healing Center in Thailand. Five years later, he decided to move to New York, where in 1979, he opened the Universal Tao Center. During his years in America, Master Chia continued his studies in the Wu system of Tai Chi with Edward Yee in New York.

Since then, Master Chia has taught tens of thousands of students throughout the world. He has trained and certified over 1,500 instructors and practitioners from all over the world. Living Tao Centers, Chi Nei Tsang Institutes, Cosmic Healing Forums and Immortal Tao Mountain Sanctuaries have opened in many locations in North America, South America, Europe, Asia, Africa and Australia.

In 1994, Master Chia moved back to Thailand, where he had begun construction of Tao Garden and the Universal Tao Training Center fifteen miles outside of Chiang Mai.

Master Chia is a warm, friendly and helpful man who views himself primarily as a teacher. He presents the Universal Tao System in a straightforward and practical manner, while always expanding his knowledge and approach to teaching. He uses a word processor for writing and is totally at ease with the latest computer technology.

Master Chia estimates that it will take thirty-five books to convey the full Universal Tao System. In June, 1990, at a dinner in San Francisco, Master Chia was honored by the International Congress of Chinese Medicine and Qi Gong (Chi Kung), who named him the Qi gong Master of the Year. He is the first recipient of this annual award.

In December, 2000, the Tao Garden Health Resort and Universal Tao Training Center was completed with two Meditation Halls, two open air Simple Chi Kung Pavilions, indoor Tai Chi, Tao Tao Yin and Chi Nei Tsang Hall, Tai Chi Natural Swimming Pool, Pakua Communications Center with a complete Taoist Library, Internal World Class Weight Lifting Hall and complete 8 Court Recreational Facilities.

In February, 2002, the Immortal Tao practices were held at Tao Garden for the first time using the Dark Room technology creating a complete environment for the higher level Taoist practices.

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The Work of Master Mantak Chia

A conversation with Ronnie Robinson & Bob Lowey

Grandmaster Mantak Chia, who was born in Thailand in 1944 was initiated into meditation practices by Buddhist monks at the age of 6. While studying in Hong Kong he learned Tai Chi Chuan, Aikido and Kundalini Yoga. His pursuit of Taoist teachings led him to meet the White Cloud Hermit, a Taoist Master, originally from Central China, living at that time in the mountains near Hong Kong. For over five years Master Yi Eng transmitted to Master Chia the most sacred and closely held Taoist practices, formulas and methods of internal alchemy.

Grandmaster Mantak Chia author of dozens of books teaches in all parts of the world and resides at the Tao Garden Retreat Centre in Northern Thailand. His Scottish representatives, Gordon & Maria Faulkner brought him to Glasgow, as part of his world tour. Unfortunately teaching commitments would not allow me to attend his seminar but Bob Lowey and I went along to have a chat with his at the end of his workshop.

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Welcome to Glasgow, Master Chia. I’m sorry I couldn’t attend your seminar. Can we begin with you perhaps giving me a brief overview of the nature of your work and what you were talking about tonight?

One of our main areas of practice concerns sexual energy or Jing. All aspects of internal arts refer to this idea of Jing; be it Tai Chi Chuan, Hsing I or Baguazhang. Many people don’t understand the concept of the Tao. They can practice Tai Chi but not have any awareness of this concept. In the practice of Tai Chi one should activate the Chi energy in the Tantien. This creates the fire in the Tantien by makes this area warm. At the beginning we regard the sexual energy to be like water. You need to make the water warm by concentrating on the fire. This turns the energy into steam or Chi, which then rises up. Therefore the work of the Tao is the work of inner alchemy practice. The entire Tao practices which include Qigong, Tai Chi Chuan, Hsing I, Baguazhang are exercises of internal work. To understand the whole concept of the Tao is to work with the inner alchemy.

Working with inner alchemy has a strong effect on our emotions. We start to change our anger into kindness; we start to change hate into love. Sexual energy stimulates the inner alchemy and sexual practice is a method of inner alchemy, which everyone can do. When people are sexually aroused they change inside and the egg or sperm changes into Jing Chi. So in the Tao practice we can transform the Jing into Chi but we have to make sure that the Jing Chi can become transformed upwards rather than being emitted from the body. In order to be able to do this you must create a place where the Chi can be stored and that place is in the Tantien. The route does not go directly from the sexual organs to the Tantien. It has to move up the spine to the brain and from the brain down to the Tantien. This, of course, requires special practice.

Often when people do only Tai Chi they don’t understand how to cultivate chi. That is why, when I was taught, my teacher spent a lot of time working on meditation before teaching forms. We focussed on the Jing Chi travelling from coccyx up to the spine, right up to the brain, from the brain go down from the tongue, down to the Tantien. This is the first thing I learned before I practised Tai Chi Chuan.

The whole practice of multi-orgasmic energy is that you learn how to feel and activate your energy, how to draw it upwards, move round the cycle and store it. Our sexual energy is stored in our lower centre, waiting to be either activated or lost. We also learn why we need to move the mind to the Tantien, to rest the upper brain. Consciousness starts in the heart and awareness starts from the Tantien. When the brain is over-used, with too much thinking and too much worrying the consciousness becomes suppressed.

In the practice of Tai Chi Chuan you have to connect the three Tantiens together with the mind. To do this you must use Yi or Mind Power. Yi will never happen unless you learn to rest your mind with the conscious mind and heart, and the conscious mind of awareness. When you connect the three Tantiens with your Yi you can then develop Chi. When your turn your awareness inwardly you, in turn, connect your awareness outwardly with the Cosmos. You can then feel your energy moving through your body. When your cerebral mind becomes over-activated we call this the Monkey Mind. When this is allowed to happen, then your awareness stops, and the flow of the chi energy will no longer be promoted through the pathways.