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The Corroboree

seanimus

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Posts posted by seanimus


  1. Hi as the title says I'm after some Caralluma fimbriata cuttings or live plants any help in obtaining some of this Indian Cacti would be greatly appreciated, I dont got much to trade but have the all mighty road scholar $.

    Thanks in advance

    Sincerely Seanimus


  2. Hey all as the title says I'm chasing a couple of brugsies, and have 20 pach, bridge and super pedro x j3 seeds, 20 HBWR and 10 A. Obtusifolia or the good ol ozzy $ for barter and would really like

    B.Sanguinea

    B.vulcanicola

    or any non white/pink flowered beauties thanks, as I've fallen for them all :rolleyes:

    Thanks, Regards Seanimus


  3. I dont think they stopped it yet but I think they might. you can show support here https://www.rainforest-rescue.org/mailalert/655/silver-for-the-global-market-destruction-for-the-huicholes-in-mexico

    the letter will get sent to the mexican authorities.And here is some more info with links to more petition sites http://intercontinentalcry.org/wixarika-authorities-declare-total-opposition-to-mining-in-wirikuta/.


  4. Hi all, I was at mad murry's yesterday and scored this Mammilaria (I think Gigantea?) and all these cute little buggers that I have no idea what they are, all for 15 bucks :rolleyes: . Anyone confirm or deny the mam and anyone know the name of the lil guys thanks muchly in advance!

    Also scored a fruit off my mums fish hook ferrocactus :worship: thanks mum!

    Cheers Seanimus

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  5. I think I'll put my head back in my khyber pass.Yes that is what happened and here is a pic of the Nexus, what I stupidly thought was my caapi but must be my nexus which to needs help! Bloody gardening noobs (me) think they no everything, my apologies tarenna! I was expecting more growth from the nexus than the caapi over the winter for some reason, when I first got them the labels had come out and I had it right at first and then doubted myself and didnt want to look like a dumbass by asking (oops to late :rolleyes: ) I think its time for more reading and learing thanks for the help guys :unsure:

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  6. Hey I did see an ant or two the other day hope the little buggers dont hurt her, I've been upping the water and seasol a bit, prob about a litre every couple of days and i will start misting tomorrow thanks for that.

    Seanimus


  7. Hey all I've noticed in the last few days since its been a bit warmer that my P.nexus is drooping over during the day at the tip and the leeves have been curling up a little over the winter, I've given it some seasol and a bit of powerfeed but cant think of much else do you guys think it is all goodor does it need special treatment. Thanks in advance, Seanimus

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  8. yep I believe a lot of us have had a taste of the intoductory steps but only the introductory steps and as spudamore says, only the dead will know, but exploration may shed some light and help prepare or inform (may not either) there are infinite possibilities and thats the fun of it all I say.

    Regards Seanimus


  9. Oh wow, that's really quite beautiful. Do you have an approximate on the age?

     

    tis a beauty and I think its been repotted for around 3 or 4 months and I had it for around 6 months prior to the hollow log snapping it on me but the one at my mums is several years old at least, funny I was upset when he broke it but now :rolleyes:

    Thanks for the help and appreciation peeps I will update my collection photos soon as my collection is growing quit rapido :wink:

    Regards Seanimus


  10. Hey all one o my little bubs has graciously flowered for me, I scored this pup from my Mums a while back and it has been through the wars it was origanally potted then my dog snapped it and I repotted it, the base now has 3 little pups and the bit that snapped has flowered! I,m happy but would now like to know what she/he is, any ideas peeps thanks in advance.

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  11. Was having a read before and came across this

    A WORLD MADE OF LANGUAGE

     

     

    The evidence gathered from millennia of shamanic experience argues that the world is actually made of language in some fashion. Although at odds with the expectations of modern science, this radical proposition is in agreement with much of current linguistic thinking.

     

     

     

    "The twentieth-century linguistic revolution," says Boston University anthropologist Misia Landau, "is the recognition that language is not merely a device for communicating ideas about the world, but rather a tool for bringing the world into existence in the first place. Reality is not simply `experienced' or `reflected' in language, but instead is actually produced by language. "4

     

     

     

    From the point of view of the psychedelic shaman, the world appears to be more in the nature of an utterance or a tale than in any way related to the leptons and baryons or charge and spin that our high priests, the physicists, speak of. For the shaman, the cosmos is a tale that becomes true as it is told, and as it tells itself. This perspective implies that human imagination can seize the tiller of being in the world. Freedom, personal responsibility, and a humbling awareness of the true size and intelligence of the world combine in this point of view to make it a fitting basis for living an authentic neo-Archaic life. A reverence for and an immersion in the powers of language and communication are the basis of the shamanic path.

     

     

     

    This is why the shaman is the remote ancestor of the poet and artist. Our need to feel part of the world seems to demand that we express ourselves through creative activity. The ultimate wellsprings of this creativity are hidden in the mystery of language. Shamanic ecstasy is an act of surrender that authenticates both the individual self and that which is surrendered to, the mystery of being. Because our maps of reality are determined by our present circumstances, we tend to lose awareness of the larger patterns of time and space. Only by gaining access to the Transcendent Other can those patterns of time and space and our role in them be glimpsed. Shamanism strives for this higher point of view, which is achieved through a feat of linguistic prowess. A shaman is one who has attained a vision of the beginnings and the endings of all things and who can communicate that vision. To the rational thinker, this is inconceivable, yet

     

     

     

    the techniques of shamanism are directed toward this end and this is the source of their power. Preeminent among the shaman's techniques is the use of the plant hallucinogens, repositories of living vegetable gnosis that lie, now nearly forgotten, in our ancient past.

     

     

     

    By entering the domain of plant intelligence, the shaman becomes, in a way, privileged to a higher dimensional perspective on experience. Common sense assumes that, though languages are always evolving, the raw stuff of what language expresses is relatively constant and common to all humans. Yet we also know that the Hopi language has no past or future tenses or concepts. How, then, can the Hopi world be like ours? And the Inuit have no first-person pronoun. How, then, can their world be like ours?

     

     

     

    The grammars of languages-their internal rules-have been carefully studied. Yet too little attention has been devoted to examining how language creates and defines the limits of reality. Perhaps language is more properly understood when thought of as magic, for it is the implicit position of magic that the world is made of language.

     

     

     

    If language is accepted as the primary datum of knowing, then we in the West have been sadly misled. Only shamanic approaches will be able to give us answers to the questions we find most interesting: who are we, where did we come from, and toward what fate do we move? These questions have never been more important than today, when evidence of the failure of science to nurture the soul of humanity is everywhere around us. Ours is not merely temporary ennui of the spirit; if we are not careful, ours is a terminal condition of the collective body and spirit.

     

     

     

    The rational, mechanistic, antispiritual bias of our own culture has made it impossible for us to appreciate the mind-set of the shaman. We are culturally and linguistically blind to the world of forces and interconnections clearly visible to those who have retained the Archaic relationship to nature.

     

     

     

    Of course, when I arrived in the Amazon twenty years ago, I knew nothing of the above. Like most Westerners, I believed that magic was a phenomenon of the naive and the primitive, that science could provide an explanation for the workings of the world. In that position of intellectual naivete, I encountered psilocybin mushrooms for the first time, at San Augustine in the Alto Magdalena of southern Colombia. Later and not far away, in Florencia, I also encountered and used visionary brews made from Banisteriopsis vines, the yage or ayahuasca of 1960s underground legend.'

     

     

     

    The experiences that I had during those travels were personally transforming and, more important, they introduced me to a class of experiences that is vital to the restoration of balance in our social and environmental worlds.

     

     

    I have shared the group mind that is generated in the vision sessions of the ayahuasqueros. I have seen the magical darts of red light that one shaman can send against another. But more revelatory than the paranormal feats of gifted magicians and spiritual healers were the inner riches that I discovered within my own mind at the apex of these experiences. I offer my account as a kind of witness, an Everyman; if these experiences happened to me, then they can be part of the general experience of men and women everywhere.

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