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The author in his work entitled Jaguar Queen speaks about a kind of overall 35 This metaphysical revolution is enacted by the goddesses Athena and Diana.
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Also, the religions established as "American" religions on this continent--such as Congregationalists and Mormons--are part of the already confirmed chapter of The Reformation. Other Focuses Database Introduction to Other Focuses Database Lists Chapter Focuses Focus Categories Name Index Present Focus Index Egypt Session Within the time framework and location of what you identify as the Egyptians, the pyramids and pharaohs, there is an expression of manipulation of energy in relation to physical healing, or the recognition that individuals within physical focus may be manipulating energy in physical manners to be manifesting different types of expressions that many other time periods view as impossible.

Scotland Session British Isles Session I may also offer to you the identification of another chapter focus which may be recognized within a time framework that you identify in relation to medieval times, within that which you recognize now as the British Isles, and within that focus, there are many individuals participating surrounding the interaction and directions of what may be termed within that time framework as a wizard.

French Revolution Session Now; you may look to this one focus which is occurring within the physical location of France, within the revolution, and express to yourself confusion that it may not necessarily appear to move in relation to the direction of the other focuses. Future Timeframe Session The future focus lends also to the familiarity, to be offering an expression that minimizes trauma, [and] offers a familiarity that you assimilate in this time framework and allow yourself a sense, so to speak, of safety rather than fear.

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Alexander Book. Chapter Focuses. This gives more evidence to their connection with vision and foresight. The jaguar, specifically panther, is linked to the Roman god Bacchus Greek Dionysus. Bacchus was supposedly nursed by panthers, and in some depictions he is riding a chariot pulled by the large cats. Bacchus is often thought of as the god of wine and mirth, but he is strongly linked to the unleashing of desires.

So, the panther, too, is a symbol of subconscious urges and abilities.


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This is something the Aztecs and Mayans also had a notion of. Both peoples spoke and taught about the power of becoming half-jaguar and half-human, because a person who can do this can be rid of all of his cultural restrictions and inhibitions. In other words, he can finally act upon his hidden desires. Please don't hesitate to call us. Scheduling: Phone: Please allow 24 hours for your call to be returned Monday-Friday.

Although we try, and often do, return calls immediately, it is not always possible for us to do so. If you do not hear from us, please call again. Your call is important and we do our best to get back to everyone, but sometimes voice messages are inaudible, difficult to understand or numbers get dropped. Everywhere official pronouncements bear in their watermark the disgusting image of the crucified man, everywhere comrades are urged to sport the stupid halo of the militant martyr.

And with their blood, the kitchen-hands of the good Cause are mixing up the sausage-meat of the future: less cannon-fodder, more doctrine-fodder! To begin with, bourgeois ideology seemed determined to root out suffering with as much persistence as it devoted to the pursuit of the religions that it hated. Infatuated with progress, comfort, profit, well-being, it had enough weapons -- if not real weapons, at least imaginary ones -- to convince everyone of its will to put a scientific end to the evil of suffering and the evil of faith.

As we know, all it did was to invent new anaesthetics and new superstitions.

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Without God, suffering became 'natural', inherent in 'human nature'; it would be overcome, but only after more suffering: the martyrs of science, the victims of progress, the lost generations. But in this very movement the idea of natural suffering betrayed its social root. When Human Nature was removed, suffering became social, inherent in social existence.


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    • But of course, revolutions demonstrated that the social evil of pain was not a metaphysical principle: that a form of society could exist from which the pain of living would be excluded. History shattered the social ontology of suffering, but suffering, far from disappearing, found new reasons for existence in the exigencies of History, which had suddenly become trapped, in its turn, in a one-way street.

    China prepares children for the classless society by teaching them love of their country, love of their family, and love of work.

    Thus historical ontology picks up the remains of all the metaphysical systems of the past: an sich, God, Nature, Man, Society. From now on, men will have to make history by fighting History itself, because History has become the last ontological earthwork of power, the last con by which it hides, behind the promise of a long weekend, its will to endure until Saturday which will never come.

    Beyond fetishised history, suffering is revealed as stemming from hierarchical social organization. And when the will to put an end to hierarchical power has sufficiently tickled the consciousness of men, everyone will admit that freedom in arms and weight of constraints have nothing metaphysical about them. While it was placing happiness and freedom on the order of the day, technological civilization was inventing the ideology of happiness and freedom.

    Thus it condemned itself to creating no more than the freedom of apathy, happiness in passivity.

    But at least this invention, perverted though it was, had denied that suffering is inherent in the human condition, that such an inhuman condition could last forever. That is why bourgeois thought fails when it tries to provide consolation for suffering; none of its justifications are as powerful as the hope which was born from its initial bet on technology and well-being. Desperate fraternity in sickness is the worst thing that can happen to civilization. In the twentieth century, death terrifies men less than the absence of real life.

    All these dead, mechanized, specialized actions, stealing a little bit of life a thousand times a day, until the exhaustion of mind and body, until that death which is not the end of life but the final saturation with absence; this is what lends a dangerous charm to dreams of apocalypses, gigantic destructions, complete annihilations, cruel, clean and total deaths. Auschwitz and Hiroshima are indeed the 'comfort of nihilism'. Let impotence in the face of suffering become a collective sentiment, and the demand for suffering and death can sweep a whole community.

    Consciously or not, most people would rather die than live a permanently unsatisfying life. Look at anti-bomb marchers: most of them were nothing but penitents trying to exorcise their desire to disappear with all the rest of humanity. They would deny it, of course, but their miserable faces gave them away.

    The only real joy is revolutionary. Perhaps it is in order to ensure that a universal desire to perish does not take hold of men that a whole spectacle is organized around particular sufferings.

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    A sort of nationalized philanthropy impels man to find consolation for his own infirmities in the spectacle of other people's. Consider disaster photographs, stories of cuckolded singers, the ridiculous dramas of the gutter press; hospitals, asylums, and prisons: real museums of suffering for the use of those whose fear of entering them makes them happy to be outside. I sometimes feel such a diffuse suffering dispersed through me that I find relief in the chance misfortune that concretizes and justifies it, offers it a legitimate outlet. Nothing will dissuade me of this: the sadness I feel after a separation, a failure, a bereavement doesn't reach me from outside like an arrow but wells up from inside me like a spring freed by a landslide.

    There are wounds which allow the spirit to utter a long-stifled cry. Despair never lets go its prey; it is only the prey which isolates despair in the end of a love or the death of a child, where there is only its shadow. Mourning is a pretext, a convenient way of spitting out nothingness in small drops. The tears, the cries and howls of childhood remain imprisoned in the hearts of men. For ever? In you also the emptiness is growing. Another word about the alibis of power. Suppose that a tyrant took pleasure in throwing prisoners who had been flayed alive into a small cell; suppose that to hear their screams and see them scramble each time they brushed against one another amused him a lot, at the same time causing him to meditate on human nature and the curious behaviour of men.

    Suppose that at the same time and in the same country there were philosophers and wise men who explained to the worlds of science and art that suffering had to do with the collective life of men, the inevitable presence of Others, society as such -- wouldn't we be right to consider these men the tyrant's watchdogs? By proclaiming such theses as these, a certain existentialist conception has demonstrated not only the collusion of left intellectuals with power, but also the crude trick by which an inhuman social organization attributes the responsibility for its cruelties to its victims themselves.

    A nineteenth century critic remarked: "Throughout contemporary literature we find the tendency to regard individual suffering as a social evil and to make the organization of society responsible for the misery and degradation of its members. This is a profoundly new idea: suffering is no longer treated as a matter of fatality. After all, what distinguishes these doctrines from the stupid "it's just human nature"? Hierarchical social organization is like a system of hoppers lined with sharp blades.

    While it flays us alive power cleverly persuades us that we are flaying each other. It is true that to limit myself to writing this is to risk fostering a new fatalism; but I certainly intend in writing it that nobody should limit himself to reading it. Altruism is the other side of the coin of 'hell-is-other-people'; only this time mystification appears under a positive sign. Let's put an end to this old soldier crap once and for all!

    For others to interest me I must first find in myself the energy for such an interest. What binds me to others must grow out of what binds me to the most exuberant and demanding part of my will to live; not the other way round. It is always myself that I am looking for in other people; my enrichment, my realization. The freedom of one will be the freedom of all. A community which is not built on the demands of individuals and their dialectic can only reinforce the oppressive violence of power.

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    The Other in whom I do not find myself is nothing but a thing, and altruism leads me to the love of things, to the love of my isolation. Seen from the viewpoint of altruism, or of solidarity, that altruism of the left, the sentiment of equality is standing on its head. What is it but the common anguish of associates who are lonely together, humiliated, fucked up, beaten, deprived, contented together, the anguish of unattached particles, hoping to be joined together, not in reality, but in a mystical union, any union, that of the Nation or that of the Labour Movement, it doesn't matter which so long as it makes you feel like those drunken evenings when we're all pals together?

    Equality in the great family of man reeks of the incense of religious mystification. You need a blocked-up nose to miss the stink. For myself, I recognize no equality except that which my will to live according to my desires recognizes in the will to live of others.