Esoteric absurdism
My stickers pack on @orb https://orb.club/sp/0x0c09aa72165e9f28b869780267a7bd58e9402587

‘Aatlan’s Foundation’open edition | 1 gho

# Solar Blood# Toward a New Latin American SpiritThe Black, the Indigenous, and the European are the three main discourses that shaped the foundational caste system of Hispanic America, historically known as peninsulares, criollos, blancos de orilla, pardos, mulattoes, and mestizos.# What does it mean to be Caribbean?One way to approach this question is by taking the Southern Cone as a point of reference: Uruguay, Argentina, and Chile, where European tradition is more widespread. Wine, food with more sober flavors, the asado functioning as a social ritual, as well as mate and tereré, and a high regard for spaces of conversation — sitting in a plaza, basking in the four twenty-two sun rays in the middle of winter. Clothing tends to be neutral-toned, favoring earthy colors.
In contrast, in Bolivia, Peru, Paraguay, and Northern Chile, the Indigenous legacy is much stronger, starting with a more vibrant and colorful visual culture and a greater variety of flavors that stimulate the senses and emphasize the body's experience.Thus, we can say that where the European discourse has prevailed over the other two in Latin America, the "self" occupies a higher place in the psychological hierarchy compared to the direct experience that predominates in the Indigenous discourse. Language is experienced primarily through a conceptual self; introspection is more common; winter tends to drive people indoors more than in other seasons.
Meanwhile, in the Caribbean, Black culture had a more notable influence — our love for parties and sense of rhythm is different. We use the word "rico" ("rich") to refer to something good. Another place where I became more familiar with Africa’s legacy was in Uruguay's candombe parades, which reminded me of Venezuelan drumming usually played on Caribbean beaches. This musical heritage is often part of family traditions, something I discovered firsthand in Montevideo.A fundamental difference between Caribbean and Southern Afro-descendant cultures is that Caribbean performances typically serve as a backdrop for a couple dancing in the circle formed by the group, emphasizing sensuality more directly. In contrast, candombe involves a kind of musical battalion divided mainly into three types of drums, along with dancers, "mamas viejas" (archetypal protective elder women), "barrenderos" (ritual elders with magical staffs and unique movements), and people at the front carrying giant flags often bearing Santería religious figures or the troupe's emblem.
This small army would move in a straight line along a city street, up and down, as the music played collectively. The crowd would flank the sides, engaging in the ritual spontaneously — part of the characteristic "self-as-context" experience, contrasting with the European "self-as-concept" dominated by Enlightenment reason and science.The rhythms and textures of the drums create a kind of hypnotic trance, a suspension of the self, a flow state. A friend of mine who plays drums described it perfectly: "Candombe is fire and earth."
Accurate, because it anchors you to the present, to the earthly sensory realm, generating an emotion akin to fire — intensity, a spark at the body's center, a movement of what Freud called libido. In the Caribbean context, we see this sensual energy in the staged seduction of the dancing couple; in candombe, seduction is also present but layered with more symbolism, ceremony, and magic-religious associations.
Both traditions show an energy seeking ignition — what Nietzsche would call Dionysian intoxication — but often this energy, channeled through rhythm, doesn’t culminate in true ritual transformation, remaining instead in a pseudo-initiation, ceremonial rather than initiatic.
It perpetuates personas (in Jungian terms), archetypes of the lover in the Caribbean and of the magician or mystic in the South, intimately connected along the same axis.It's important to recognize that ritual energy affects both climate and the self. Over time, these practices may have lost their sacred connection and become mostly recreational. Yet, they still serve as crucial spaces for social cohesion and sometimes, accidentally, offer a glimpse into the numinous.Now, let's compare the gaucho and the llanero cultures.
Both derive from similar archetypal structures — the gaucho representing the Southern Cone’s pampas and the llanero representing the Caribbean plains.
Masters of horsemanship and cattle, they once represented the balance between civilization and nature — nomadic warriors, sometimes bandits, who played decisive roles in the wars of independence and became symbols of bravery, honor, and simple living. Their North American and Mexican counterparts would be the cowboy and the charro.
They form a subculture of primitive spirit, living at the fringes of the status quo — a warrior caste separate from the sacred principle that settled in the priestly orders. Without romantic loyalties unless socially beneficial, they nonetheless embodied the heroic ideal, much like the Germanic nomads who brought down the Roman Empire.
They played a similar role in the Spanish Empire’s downfall in Latin America.Beyond the well-known implications of the loss of imperial character, Latin America also lost an organizing hierarchy linked to a transcendent principle (albeit mediated by the Church).
The Spanish Empire had fought decades-long crusades against the Moors before reaching the Americas, where the sacred and the martial were part of the same principle, embodied in the figure of the King.
We should question whether the abundant resources of the New World accelerated the empire’s disintegration and fostered the rise of a desacralized politico-military caste influenced by French Enlightenment ideals — reason above faith — as seen in Bolívar’s education under Simón Rodríguez, a Freemason and Enlightenment proponent.The death of God, as Nietzsche put it, ushered in intellectuality devoid of soul and hedonistic materialism.
Morality became external and lax, honor faded, and the sacred principle became detached from the warrior spirit, separating poverty from heroism. Hence, masculinity stagnated between a businessman class and a worker class, both battling for power after surpassing the priestly and imperial castes.
Latin America saw the rise of military dictators — degraded versions of kings, lacking transcendental organization.Some believe that thousands of years ago, an original empire existed in what is now South America, later fragmenting into different civilizations.
The Nahuatl term Aatlan and the Aztec Aztlan hint at this. Thus, there is an imperial tradition in these lands, and through the Hispanic and African influences, there remains potential for sacred and warrior values.
The fall of the caste system means that destiny is no longer predetermined — it’s now in our hands — but psychological residues of the old caste values still impact reality.
The "viveza criolla" (clever opportunism) illustrates how profit became the primary incentive, leading to corruption at all levels.This will change.
The question is whether Christianity is still the best framework for organizing the transcendent principle, or if an older tradition — better suited to us — must be revived.
Eastern philosophies like Taoism and Buddhism offer a useful perspective: transcendence not as a personal god, but as an undifferentiated metaphysical principle — God as All, not just Good or Light.Understanding the sacred beyond mythology may help us identify a universal praxis across spiritual traditions.
For Jung, individuation — the life-long process of integrating opposites — includes integrating rational and irrational, anima and animus, magic-religious and scientific-material, financial gain harmonized with honor.How we tell the story of a territory shapes the policies and thoughts that emerge from it.
By demonizing the Spanish Empire in schools, we internalize resentment towards our own heroic and imperial potential, replacing honor and excellence with mediocrity and survivalism.
Without a king symbolizing transcendence, or a God at the top of the hierarchy, we experience the world as a purely materialistic place.
Thus, the noble Hispanic heritage becomes our collective shadow, returning destructively as dictators and authoritarian figures.
Unless we integrate this shadow, it unconsciously dominates our destiny.We must recover our spiritual, warrior, and imperial greatness.
As Julius Evola would say: we must overcome primitive virility and contemplative lunar spirituality in favor of solar, active, creative, and virile spirituality, organized around a transcendental principle.When transcendence is lost, survival instinct dominates, and fear governs consciousness — and fear is the true nature of evil.
Each of us symbolizes the dominant feelings of our inner world.
Thus, by transforming ourselves, we can transform the world — first looking within, then to the heavens.There is a subtle recurring symbol among Latin American peoples: the Sun.
Among the Carib Indigenous people, the sun god was Father Chez.
The Sun, as a symbol, bestows life indiscriminately, not out of duty or pressure but because of its overflowing nature.
Through this solar metaphor, we might glimpse the path toward elevating our fallen warrior spirit — away from despotism, victimhood, and submission — toward a heroic ideal.As Jung described, individuation begins with integrating the shadow and continues by uniting the anima and animus — the archetypes of the feminine and masculine.Nietzsche said, "Out of chaos, a dancing star is born."
Latin America's Dionysian nature holds the potential to create new, better forms, integrating warrior violence into a higher purpose.
Recent political tensions between proletarian and entrepreneurial values show how the warrior shadow remains alive — evident in our admiration for athletes, outlaw cultures, and cartels (degraded expressions of the warrior archetype).By rejecting our noble warrior nature, we elevate marginality into identity.
It’s no coincidence that Latin American films that succeed internationally often indulge in "poverty porn" — a narrative that globalized minds expect of us.It’s time to awaken and realize the immense potential we are squandering.
Being Latin American means being all the races of the world — our blessing and our curse.
We must use the best elements of each worldview as tools for self-perfection, as someone mastering a new martial art.

Putting the sun in the steel.

The realest nigga on orb

I’m back

Maduro is in jail and we are world champions, how I feel this year:

Me but objectivated and unconscious

‘nietzschean vitalism’

I just bought a new laptop (finally) and want to start learning 3d art.
What are some good 3d artists that you like?
I will like to check good stuff for inspiration