Autumn I

(Dionysus-The Bull).

Becoming the hero Perseus

of

winged sandals.

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¡When you are in the black hole of anger!!

The world is not as we see it, the world is as we are.

Taken from Talmud, the holy book of the Jews.

 

We are a product of the epistemic-scientific heritage of the Western world, beyond what we would like to admit. ​

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The way we have learned to think, many of our ways of conceiving the environment, processing information and relating to others, are based on the same scientific models used by Newtonian and Baconian physics, and by the speech of René Descartes. of Cogito ergo sum: “I think, therefore I am.”

 

These epistemic constructs have influenced the way our mind describes the material world: As a solid and immutable block, which has a series of rules that regulate its operation. ​

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In the same way that we conceive, since the 17th century, the planet we inhabit; In this same way we conceive organizational systems, social relationships and our bodies: as mechanical organisms, which have experiences in terms of three-dimensional space and linear time (Brennan: 1990:17). The universe of knowledge has changed today.

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Quantum physics and the theory of wormholes (Hawking), the theory of special relativity (Einstein), string theory and M theory (Kaku), cybernetics and the theory of energy fields (Faraday and Maxwell), among other areas of knowledge.

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The above has led the current academic and scientific community to the understanding that the universe, as it has been conceived for centuries, has radically changed to never be the same again. ​ Continuously and unstoppably, the cyclical and multidimensional movement of the universe overwhelms us with a new consciousness: That all the powers and potentialities are contained in our minds.

 

That all light and shadow inhabit each human being as a plural inheritance. But we lack the training and practical ability to become aware of the universe that exists in each of us.

 

We are happiness or sadness, health or illness, as long as we understand that “you are what you have chosen to be.”

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Each individual is the owner of his or her own destiny, and that future is determined by what each person thinks, consciously and unconsciously. It is from this logic that the world is not as we see it, but as we are. ​

 

The trains of thought:

The invisible spirit of

the ethnobiocultural corpus of emotions.

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Threads of thoughts navigate our minds. They are the ones who influence our actions, and without a doubt, they are the ones who participate in the processes of filtering, analysis, interpretation and selection of information. ​

 

At the moment when each individual expands their field of perception, they can listen carefully to the way in which the threads of thought behave: Like living organisms that operate under biological processes, and that can subsequently manage and dominate the emotional memory of the body. of any individual.

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Threads of thought mobilize information through our emotional memory. Emotional information is stored in the physical body in multiple ways, and at unimaginable speeds.

 

In this sense, emotions and threads of thought are the engines that nourish the biological behavior (bodily-emotional-mental-sensitive) and cultural behavior (everyday habits- way of relationship and social interaction)- of each individual.

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Likewise, emotions and threads of thought feed our daily lives at the intra, interpersonal, family level, whether in the political, economic or social sphere.

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Therefore, one of the main objectives of this study is to locate the self-observation process, as a methodological guideline to follow, in any proposal that is designed around the reduction of anger and violence rates, to assertiveness to select threads of thought that manage high emotional vibration rates and allow better and more accurate decisions to be made, in reducing poverty rates and raising rates of economic prosperity, well-being and quality of life, as well as achieving reconciliation and the peace.

 

Either the long-awaited post-conflict era begins at the national level, in Colombia. Or that proposals be designed around the reduction of violence rates, in any of its forms, at the individual or collective level, at the local, regional, national and international level.

 

This small but useful tool, called self-observation, is possessed by every human being. Its use enables the expansion of greater emotional, mental and bodily awareness.

 

The process of individual self-observation allows us to understand how the threads of thought are part of what I call the ethnobiocultural corpus of anger.

 

This corpus, along with emotions, influences our daily habits, conditions our addictions, shapes our relationships with others and often determines the decisions that are made daily at a personal, family, social, economic or political level.

 

Here it is worth remembering that in many moments of our lives we find ourselves facing a circumstance similar to that of Sisyphus. The ancient Greek mythical character condemned, by Zeus, to eternally carry a large stone on his back to the highest peak of the mountain. Sisyphus repeated this journey infinitesimally, over and over again, as part of the curse cast by the God Zeus.

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Avoiding listening to our inner voice, not wanting to see, as well as avoiding the possibility of learning about ourselves through self-observation, condemns us to repeat the journey of carrying on our back the great stone of our mistakes over and over again, just like Sisyphus.

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In that moment, we ineluctably condemn ourselves to the worst: “To repeat tragedies as tragedies,” as Eduardo Galeano would say in one of his poems, written in the Book of Hugs. ​

 

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Emotions and behavior patterns: Tools of the ethnobiocultural corpus of anger ​

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Love, happiness, joy, sadness, envy, anger or hatred are emotions that, depending on the processing that any individual does of each of them, will allow them to act according to the situation, in a negative or positive way. ​

 

For this reason, any inadequately processed emotion can determine, in an instant, the way we communicate information in the workplace, the way we are assertive in making decisions, the way we manage our social, work, or family relationships. very possibility of keeping one's job. ​

 

The patterns of behavior together with the threads of thought, considered in this work as an ethnobiocultural corpus of biological order.

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Since it has physiological, emotional and mental processes. ​ In turn, they are transformed into cultural patterns, which through the repetition of daily habits, become what I call: The ethnobiocultural corpus of anger. ​

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This is actually an arsenal of microhabits, physiological patterns, emotional and mental behaviors, biological, gestural and cultural, that merge and behave like a living organism in the body of any human being. ​

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This biocultural corpus is, in part, responsible for the way in which any individual, whether child or adolescent, young man or woman, adult or elderly, at a given moment, can think, speak, act and react. daily, in the shadow of the emotion of anger and ultraviolence. ​

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Likewise, the continuous repetition of this biocultural corpus is processed by the mind and body as a group of microhabits that are incorporated into the physical, emotional and mental body of the individual, making him think that it is part of himself. ​

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Each of these microhabits directly influences the generation of diseases. These occur on the physical, mental, emotional, spiritual, environmental and social levels on broader scales.

 

In this way, physiological diseases such as cancer, gout, lupus, AIDS, heart disease, coronary heart disease, thrombosis, embolism, ischemia and stroke, among others, can occur as a result of inadequate anger management and a contained form of anger. same, known to everyone as: “Tension or stress”.

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On the other hand, physical and psychological attacks, attacks with acid on the face or body, domestic violence, child sexual and gender violence (machismo and feminicide).

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Also sadness, laziness, low self-esteem, extreme depression, obsessions and suicides; the high dispersion, the madness; envy and the practice of witchcraft; addictions to alcohol, drugs, cigarettes and sex addiction;

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The same way sadomasochism, coprophilia, necrophilia, child pornography and pedophilia, among others, can be considered emotional, mental and soul diseases.

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Each one of them makes up a different biocultural corpus, and twinned with the patterns of anger, which began their symptomatology in that vortex common to all.

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Along this same line are voyeurism through gore cinema and the pleasure of watching videos or films in which the cruel death and murder of animals or people is witnessed.

 

At a social level, radicalism, intolerance and literal or figurative murder (bullying at work and in schools, which already prefigures the tendency, in victims to suicide; and in perpetrators to conspiracy and murder). In the political sphere, we see the archetype of the political man/woman who manipulates, according to his/her own benefit, in a calculated, calm and methodical manner.

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This new political subject who uses black propaganda through lies and deception, and who learns the skill of spreading malicious rumors, discursive or media stratagems (television, press, radio, internet), as well as confabulations and creation of realities parallel, false or fueled by the distortion and falsification of information.

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This contemporary homo sapiens sapiens assumes himself, from his vanity and megalomania, as a cold being, desirous of power, full of strategies, bipolar and psychopathic, who uses his intelligence with a smile, while establishing new forms of cruelty: He pretends to be the common good. , as he executes evil in the occult.

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Each of these forms of hate, as well as the construction of this archetypal man/woman, fuels cruelty, evil, and originates in anger.

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At an environmental level, the throwing of garbage in the streets of towns, districts, municipalities and main cities; the extraction of natural resources by irresponsibly destroying land, subsoil, water sources, rivers and water basins.

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Air pollution (smoke and toxic substances produced and expelled by domestic and industrial chimneys, vehicles, as well as cigarette use). ​ The excessive construction of buildings in places considered to have aquifer reserves or areas considered to be wetlands.

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Water pollution and its source in the mountains. Throughout the planet, the cutting down of forests, the abandonment, the massacre and the murder of domestic and exotic animals in cities and forests.

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The massacre of tigers, cheetahs, shitas, lions, polar bears, elephants, chigüiros, pink dolphins, whales, sharks, tuna, and fish of all kinds.

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From a broader perspective, the extension of anger extends to our habitat and becomes a form of hatred towards ourselves.

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Polluting and harming animals, plants, forests, or water in all its forms, are stylized and not so subtle methods of systematic self-elimination and self-sabotage of the human spirit, and of the human that remains on earth, in each one of us, and at a local and global level.

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I call the above, as a whole, practices of ultraviolence. In the most extreme cases, this leads to anthropophagy (in the linguistic and literal sense) and collective cultural psychopathy, of an individual and collective nature, among others.

 

Each of the practices stated are children of anger. Each one of them is born in the human heart and mind.

 

The nesting of anger breeds hatred and therefore cruelty and evil. The biocultural corpus of anger, by behaving like a living organism of biological and cultural origin, can transcend any setting, human group or individual.

 

Likewise, it imitates the characteristics of a contagious virus, which can cause a social illness at a collective level.

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