VIA LUCIS: Article 1

 

An article from the Magazine VIA LUCIS

A LINGUISTIC PRECISATION

NO ACADEMIC LANGUAGE BUT

UNIVERSAL KOINÉ

INTGLISH?

The R+C Manifestos, since their first appearance, were written in five languages. As we are in XXI century, we may consider that English may be the vehicle for a general understanding: but we will not make use of English in the academic way: we will use this language as lingua franca, with no respect for national grammar rules and the open will to communicate and understanding each other, out and far from every kind of linguistic problem (and far from «newspeak» propaganda). What is important is to express something of good feeling in art, in philosophy, in life. Improving emancipation, awareness, consciousness. Which is the aim of VIA LUCIS.

As we are talking about an European movement, language is a very important point. We need to imagine – as we in fact does when working in presence – a place where people of different language meets to work together. Of course, our work language is English; but we want to underline that there is consciousness and awareness that our English is a language of transformation, we may say a form of International English or – if you prefer – Internet English, the mix we call Intglish. It’s something similar to Troubadour’s way to understand each other beyond borders. This lighter approach to communication is the spirit of time and, while we respect the great tradition in literature and history of the English language, simultaneously we call for a frank language which is the result given by the magickal equation of the mix of words taken from Enochian, Hebrew, Sanskrit, Latin, French, German, Spanish, Chinese, African and Maya which are the instruments of Magick.  Beyond nations, beyond division. A small word of people able to understand that it is possible to go beyond religions and all that things that create divisions, being useful to the power’s establishment and completely damaging for individuals. Therefore, dear Reader, forgive us some mistakes in grammar and syntax, thinking that we are building a new Koiné, Κοινή, Κοινή!

via lucis COPERTINA2

Annunci

VIA LUCIS

PANSOPHIC JOURNAL – Transnational Magazine of Progressive Knowledge

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[EN] Ladies and Gentlemen, we wish let you know that next Summer 2019 VIA LUCIS is going to organize a Summer Congress, end of August. The exact day will be communicated within the month of April. People who want to have a public speech are allowed to submit an abstract, sending it at the email address fondazionem@gmail.com. This abstract must be composed of no more than 750 words, in English, Spanish or Italian and sent within the end of May. Themes of the abstract are the themes of VIA LUCIS: education and instruction as tools to open the doors of spirituality and a better understanding of the meaning of spiritual life in this world. Expansion of consciousness and awareness, understanding of the planet earth as a single living being. Thank you for your attention. Additional information will be provided by email on request.

[ES] Señoras y señores, les deseamos que sepan que el próximo verano 2019 VIA LUCIS organizará un Congreso de verano, a fines de agosto. El día exacto será comunicado dentro del mes de abril. Las personas que desean tener un discurso público pueden enviar un resumen, enviándolo a la dirección de correo electrónico fondazionem@gmail.com. Este resumen debe estar compuesto por no más de 750 palabras, en inglés, español o italiano y debe enviarse a fines de mayo. Los temas del resumen son los temas de VIA LUCIS: educación e instrucción como herramientas para abrir las puertas de la espiritualidad y una mejor comprensión del significado de la vida espiritual en este mundo. Expansión de la conciencia y la conciencia, comprensión del planeta tierra como un solo ser viviente. Gracias por su atención. Se proporcionará información adicional por correo electrónico bajo petición.

[IT] Signore e signori, desideriamo portare a Vostra conoscenza che la prossima estate 2019 VIA LUCIS organizzerà un congresso estivo, fine agosto. Il giorno esatto verrà comunicato entro il mese di aprile. Chi volesse presentare un proprio discorso pubblico in conferenza potrà inviare un abstract all’indirizzo email fondazionem@gmail.com. Questo estratto deve essere composto da non più di 750 parole, in inglese, spagnolo o italiano e inviato entro la fine di maggio. I temi sono quelli di VIA LUCIS: educazione e istruzione come strumenti per aprire le porte della spiritualità e una migliore comprensione del significato della vita spirituale in questo mondo. Espansione della coscienza e consapevolezza, comprensione del pianeta terra come un singolo essere vivente. Grazie per l’attenzione. Ulteriori informazioni saranno fornite via e-mail su richiesta.

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Coen Vodou ou le Martinisme Noir

Le séjour et la disparition sur place de Martinès de Pasqually en Haïti, autrefois Saint-Domingue, en septembre 1774, comme si les élus coëns avaient laissé quelques traces cérémonielles palpables et concrètes dans ces régions pénétrées des rites vaudous et magiques.

Ici, pour la Fête de la Saint-Jean, il y a l’occasion  d’un estrange rituel que, après avoir inscrit des noms angéliques, planté les bannières et tracé les cercles à la craie sur le sol, on place au centre un grand bûcher.

Le vaudou d’ Haïti vient d’Afrique de l’ouest, mais celui pratiqué sur l’île est en plus intimement lié à la définition identitaire du peuple haïtien, puisque la cérémonie du Bois-Caïman du 14 août 1791, mènera grâce à la révolte victorieuse à l’effondrement de l’esclavage en 1804.

La cerimonie, telle qu’elle a pu être décrite, c’este une harmonie particulière entre le chant, la danse et les sacrifices d’animaux, provoquant les inévitables et énigmatiques crises de possession, tout ceci sous la direction de Boukman, chef des esclaves e la proclamation de l’independence, et le changement du nom Santo-Domingo, avec le retour à le name autochtone Haïti.

Tout ce qui touche à la magie, à l’occultisme, à l’ésotérisme, à la religion et à la franc-maçonnerie, est pénétré de l’esprit du vaudou sur l’île. C’est ce curieux mélange de rites vaudous et de théurgie des élus-coëns, qui se déroule publiquement en Haïti lors de la Saint-Jean, et auquel tous peuvent assistés, rituel peu connu mais qui est intéressant à plus d’un titre.

Dans cette ceremonie, certains Frères se présentent comme «Réaux+Croix», revêtus d’aubes sacerdotales. Ils retirent leurs chaussures et entrent dans les cercles, puis s’approchent de l’autel de bois et procèdent à son aspersion avec de l’eau bénite, des sels de mer, etc., pratiquent des offrandes d’alcool, d’eau de coco, d’huile de palme et fumigation des parfums pour purifier le lieu. Les prières préalablement recueillies sont placées dans le centre du bûcher qui représente l’autel, que les Frères haïtiens appellent «l’Arche». Enfin un mélange spécial d’encens est brûlé par un thuriféraire, et le Vénérable Maître, gardiens et orateur invoquent les puissances angéliques.

Tous les chœurs angéliques sont invoqués, on chante, on danse, on proclame des formules mélangeant  prières et formules magiques, puis, après de fougueuses circumambulations, est enfin enflammée « l’Arche » par les prêtres maçonniques qui se disent « coëns ». Dans une extase collective, est ainsi consumé le brasier magico-coën, laissant se poursuivre tardivement dans la nuit, les libations festives de la Saint-Jean haïtienne.

Adattamento di N::F:: Althotas.

Vedi l’articolo originale e il repertorio fotografico associato in:

https://lecrocodiledesaintmartin.wordpress.com/

e, per un’idea musicale:

e per adattamento martinezista:

infine, per una bibliografia:

Journal of Haitian Studies

Mounier Vodou

Surrealism Esoteric Secrets 200-221

Ma chi era Jean-Louis Annecy? JEAN LOUIS ANNECY, un giacobino nero in Italia.

Un articolo su Toussaint Louverture su Officinae del Giugno 2013

Su Cercle de l’Europe, il recensore scrive che Toussaint-Louverture era senz’altro impegnato in una delle L.: di Santo Domingo, e che “Bon nombre de Loges furent créées dans cette partie de l’ile et on pouvait compter en son sein la Maçonnerie bleue ou symbolique, la Maçonnerie des hauts grades, la Patente Morin, le Rite Ecossais Ancien et Accepté et la Maçonnerie des Elus Cohen constituée par Martines de Pasqually. Je prendrais pour hypothèse que c’est de la Maçonnerie des Elus Cohens implantée dans la colonie par Martinez de Pasqually que la Maçonnerie haitienne détient son coté du mysticisme spirituel.”

Per una inquadratura complessiva del tema e l’importanza del voudoun all’inizio della rivoluzione di Haiti, per i profili del sacerdote voudou Dutty Boukman e di George Biassou, che lo sciamano della Jamaica aveva indicato come il messia della rivoluzione di Haiti; per l’ascesa di Toussaint Louverture (detto il giacobino nero) e per il tradimento del suo successore Jean-Jacques Dessalines, si veda in particolare Popkin, jeremy-d-popkin-a-concise-history-of-the-haitian-revolution-2011.

Sulla presenza di Louis-Claude De Saint-Martin ad Haiti, breve ma eloquente il dato che emerge a pagina 51 di questo saggio su “Le religioni di Haiti” religion-haiti-09-eng

La mostra internazionale sulla rivoluzione di Haiti alla John Carter Brown Library del 2004: haitian exhibition

Il volume su Hegel e Haiti della Buck-Morss 2000_Buck-Morss_Hegel+&+Haiti

Dal Pan-African Journal: 5.7-AHaitian – Journal of pan-African studies

Makandal, il Messia NeroJoseph JRER 3 4 Makandal the black Messiah

Da esaminare anche questo articolo: HAITI RECTO VERSO: Rôle de la franc-maçonnerie en Haïti

Continua a leggere

Tehillim

A study on Psalmi, inquiring the way to express them using a proper partiture according to Tradition*.

Rhythmic Batteries:

6 – Ad Matai? 1 2 3 2 3 2 3 (Usquequo?)
32 – Attah Seter li 1 2 2 3 2 2 (Refugium meum)
38 – Chamatekha 1 2 2 2 3 2 3 (In furore)
51 – Lev Tahor 3 2 2 2 3 (Miserere)
102 – Be Tzion Shem 3 2 3 3 2 3 (Annunciet in Sion)
130 – Ha-Azinam 2 2 4 4 2 2 (De profundis)
143 – Maher Aneny 3-6 (Velociter exaudi)

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*This study should be improved distinguishing the Psalmi in: Mizmor (just voice); Maskil (with Lyra) and ha-Maloth (with drums). A short essay is in preparation about this group of seven, that the Jewish tradition, especially in the humanistic age, has been calling “Poenitentiales”. They are still today in use, and also some esoterical Orders use them as purification tools before initiation process.

To a first deepening, here the link to a Michael Lefebvre’s essay of the Journal of Biblical Literature and to another one from Yeshivah Ben Tzion.

Tehillim 133

Psalm 133 is part of the Tehilim’s sequence called “Songs of Ascent”. The 133 is called the “gradual Song of David”, being characterized by the celebratory approach to group work.

In M .: this song is used in room Apprentice, to indicate the beginning of the spiritual path of ascension. In M :: it is used in chain operations, used for the lodge’s work and to get in touch with the Past Masters. The listener will notice that comparing the variability of rhythmic and melodic approaches the text can receive (from an ecclesiastical Latin in a medieval Gregorian, passing for more Gothic interpretations tending to Carmina). This checks the great distance between Latin and Jewish interpretations which, moreover, do not always maintain a traditional continuity with the spirit of their ancient Author (King David), and sometimes goes arbitrarily even to pop and neo-melodic interpretations. As in everything that is inherent the spiritual dimension, it seems unavoidable the human confusion. Anyway, the songs of David, are part of a holy book included in the Bible (the Tanakh to the Jews), and they constitute is a moment of high spirituality, constituting one of the highest for all models of “the offer of the voice”as an act of meditation, invocation and prayer.

We offer here, with grace and humility, a non-confessional version (it is esoteric and not religious), which almost does not feel the gap between the Latin and Hebrew versions, which are proposed separate just by the beat of the drum – as the gait of one who is on the slope of a hill path.